Том IV

Chapter 1: About the fact that monks profess selflessness and renounce all property and how the fathers achieved this As Blessed Melania told me, she first heard about the virtues of Abba Pamvo during her journey from Rome to Alexandria from the hotel owner Blessed Isidore, who took her to this ascetic. “I brought Abba a chest with three hundred pounds of silver,” she began her story, and offered him this part of my property. At this time Avva was sitting and weaving a basket. He didn’t even turn his head or look at the chest of silver. He just said loudly: - May the Lord reward you. Then he called the steward Origen and said: “Take it and send it to the monasteries in Libya, Pentapolis and the islands, where the brothers need it more than others.” Soon, foreseeing his imminent death, Abba sent for me and said, having finished weaving a basket from the vine: “Here, take this basket from my hands to remember me, because I have nothing left.” Abba rested peacefully, as if he had melted, without even experiencing the heat of his death agony. A reverent man named Isaac arrived from Syria to Rome. He came to church, agreed with the sextons that they would let him into the church when he wanted to pray, and began to pray, spent three days and three nights without taking a break for a single moment. The sexton watching him thought that he was doing this for show, to please people. To bring the man of prayer to reason, this guardian hit Isaac on the cheek out of reason. And immediately the evil spirit entered the sexton, the unfortunate man fell at the feet of the righteous man, and the unclean one immediately screamed through his mouth: The man of God immediately rebuked the evil spirit and drove it out of the sexton. Rumors of the miracle spread throughout the city. Pious men and women began to come to him in God-loving enthusiasm. Everyone wanted to welcome the glorious old man into their home. Some decided to sign over the land in his name so that he could build a monastery, others to donate money for construction, and others to give him funds for all sorts of needs. But the servant of God refused to accept anything and left the city. Not far from the city walls, he found a deserted place and built a small cell. Many came to him, and his example kindled in their souls a fiery desire for eternal life, and under the influence of his teachings they gave themselves into servile service to almighty God. His disciples humbly begged the elder to accept the money that was given to him for monastic needs. But he firmly kept the lot of poverty and said: “A monk who seeks property on earth is not a monk at all. He was afraid of losing the thought of his poverty in the same way as misguided leaders are afraid of losing their perishable wealth, hiding it behind seven locks. So he lived in the desert, adorned with the spirit of prophecy, and the light of his holiness was recognized by all who lived near and far, thanks to the many miracles he performed. 3. From the life of St. Marcian The Great Marcian erected from the foundation (to the dome) the glorious and incomparable in beauty churches of the holy martyrs Irene and Anastasia and many others, rebuilding some and restoring others, for which he was appointed steward of the Great Church and received great honors and respect from everyone: the people, the council and the Emperor himself, thanking him without such virtue. Once, returning from a celebration in honor of the saints, Marcian was caught in a heavy downpour and got wet to the skin. When he got home, he locked the door, took off his clothes and hung them to dry over the fireplace. At this time, the most God-loving Patriarch Gennady decided to summon him to his place. The patriarch's envoys, seeing that the house was locked, began knocking on the door and shouting for him to come out. But he could not appear in front of people without clothes, because he had no other. He shouted that he would come out now, but did not come out for a long time. Then one of the envoys decided to see what Marcian was so busy with, looked through the crack, and when he saw it, he was amazed and invited others to look through the crack and see how the great builder lived. Everyone was also amazed, mentally began to praise Marcian and went to tell the Patriarch what had shocked them so much. The Patriarch, having listened to them, was not only not surprised, but even reproached his servants for noticing only one of his feats, when he had many more of them and very difficult ones, for which they would always consider him wondrous and blessed. 4. From the life of St. Anthony When the enemy saw the great success of this man in virtue, he decided to prevent him from achieving his goal. He appeared to him on the mountain and on the road along which the monk walked, he placed a large silver dish, made with great skill. Anthony realized that the enemy of all good was seducing him and, looking at the dish, began to denounce the devil to himself: “Where in the desert could such a dish come from? There is no beaten path here, no one walks, there are no camels, the traveler couldn’t get lost either, it’s too big. And even if someone lost it, they would return for it, knowing that in the desert no one would covet it. There is clearly a devilish temptation here. Therefore, devil, you will not put obstacles in my way. All this will be your own destruction.” As soon as the saint thought so, the dish disappeared like smoke. After some time, the Monk Anthony found on the road no longer an imaginary dish, but a real one, made of gold, either it was from the enemy, or the test was assigned to the ascetic from above in order to prove to the devil that the monk had no thoughts even at the sight of real gold. Neither the Monk Anthony himself explained this, nor can we guess. We only know that the gold found was real. At first, Anthony was surprised where there was so much gold, and then he walked around him like fire, and then he never even looked back, he only quickened his pace, deciding not to walk past the temptation anymore. Firm in his decisions, he went as far into the mountains as possible, across the river, beyond a deserted area infested with snakes, and settled there. 5. From the life of St. Ephraim The Monk Ephraim accumulated the blessings of non-covetousness. He said it best himself and repeated until his last breath: “Ephraim never had a purse, a staff, a bag, silver, or gold. I have not acquired any property on earth. I heard that the good King of Heaven in the Gospels ordered His disciples not to acquire any property on earth! Therefore, I have never had an addiction to anything material.” 6. From the life of St. Siiklitikia Blessed Syncletikia told the sisters that non-covetousness is a perfect blessing for those who can achieve it. He who is patient in non-covetousness wears out the body, but gives comfort to the soul. Just as hardened clothes need to be trampled and crushed for a long time in order to wash them, so a hardened soul can be dealt with only through voluntary restriction of food. And those who have an unsteady thought endure the opposite; every little thing oppresses them. They tear like thin clothes, not being washed with virtue. Although the art of washing clothes remains the same, and the launderer is the same, but with clothes it happens differently: the thin ones are torn and are only suitable for throwing away, and the coarse ones are bleached and become like new. Truly, non-acquisitiveness is a good asset for one who is strengthened by thought. It curbs a person, preventing him from actually sinning. First you need to use the primary means: fasting and sleeping on earth, and all others in moderation, and only then can you acquire the virtue of non-covetousness. Those who behave differently immediately give up money completely, then often break down and fall into captivity to money-grubbing. After all, money is a means with which any everyday pleasure is associated. First of all, you need to deal with the habits you have developed. I'm talking about gluttony and the love of tasty foods. And then you will be able to limit yourself much more easily in the use of money. It is very difficult to master any art if you do not acquire the necessary skills. Anyone who has not renounced gluttony cannot part with money. Therefore, when the Savior spoke to his neighbor, he did not tell him to immediately and forever give up money, but first asked him whether he had fulfilled the requirements of the law. The Savior showed Himself to be a real teacher and seemed to remark: “If you have learned the letters, learned to read syllables and learned the basic scientific words, then you can begin to read serious books.” If you have fulfilled what is commanded by the law, then go, sell what you have and give to the poor;... and follow Me (Matthew 19:21). If the young man had admitted that he had not fulfilled the law, then the Lord would not have called him to non-covetousness. Non-covetousness is a good deed for those who have cultivated the habit of goodness. These are people who have given up all excesses and constantly look to the Lord, uttering the words of the Psalmist: The eyes of all trust in You, and You give them their food in due season (Ps 144:15). Such people laid the foundation of faith. Addressing them, the Lord said: Do not worry about tomorrow (Matthew 6:34). Look at the birds of the air: they neither sow nor reap... and our Heavenly Father feeds them (Matthew 6:26). The enemy will never be able to harm such people, because most of human sorrows and troubles come from a lack of money. But the enemy cannot do anything about non-covetous people. Set fire to their estate? But they don't have it. Plague the cattle? They have no herds. Destroy the kindest people. But the non-possessor also renounced them. So, non-covetousness is the greatest victory over the enemy and a valuable treasure in the soul. 7. From the life of St. Hilarion The Great Hilarion delivered a courtier who enjoyed the special trust of Emperor Constantine from a demon that was terribly tormenting him. And he, wanting to reward the monk for his good deed, brought him a lot of gold. But the elder took out a loaf of coarse barley bread from his bosom and said: “Whoever eats such food considers it precious, and compares your gold to dirt.” Having blessed him, the monk ordered him to take the gold home. So he delivered the courtier not only from the demon, but also taught him not to think about gold, but it is no easier to free himself from covetousness than from a demon. By his example, he showed: whose wealth is God, he does not need money or anything else on earth. He believed that such petty things are valued and loved only by petty souls. If he also wanted to receive such things, he would not have performed great signs. He denounced the donor as a person who gives heavy weights as a reward to a runner who knows how to get ahead of everyone, so that he can run faster, and to a wrestler who competes without clothes, he throws expensive clothes over his shoulders to make it more convenient for him to fight the enemy. 8. From the life of Saint Melania Saint Melania, together with her husband Apelian, renounced the world and wealth, which they had beyond counting, and distributed to almost everyone in the world. After this, the two of them went to Egypt to meet the holy men and, from the abundance of their generosity, give alms to both the saints and the poor. In the desert, benefactors visited various ascetics. And then one day they noticed a hut where, as it turned out, lived Ifestion, a man very skilled in monastic wisdom. They prayed with him and asked him to accept alms. He refused, and Melania could not convince him to take at least some money. Then she began to figure out how she could leave him money without him noticing. After all, whenever she wanted to help him with money, he stubbornly replied that he would never take anything worldly. She began to look around the hut, looking for somewhere to put the money discreetly, and found only a small basket and a wicker salt shaker. She hid several gold coins in the salt, leveled it so that it would not be noticed, and, asking for a blessing, hurriedly left with her husband. But her ploy was in vain. The holy ascetic guessed where she hid the money and ran after them. He called out to them from afar, waving his hand, which contained coins. “Take the money,” he said, I don’t need it in the desert. But the guests said that if he did not need them, they could be useful to someone else. To this he objected that this was impossible, because no one ever walked here, the place was too harsh. But the couple refused to take the gold. Then the elder threw the coins into the river and calmly left. And others also said that they met many hermits who were so disgusted even to touch gold that they would rather drink snake venom or any other deadly poison. The hegumen of Konovia asked Abba Pimen: – How to acquire the fear of God? “Is it possible to acquire the fear of God,” answered Abba, if we fill our stomachs with cheese heads and baskets of flatbread? 2. The elder from Skete lived on Mount Paisia. A man possessed from the palace was brought to him, and he healed him. (Soon) they brought him a purse full of gold. But he did not want to take it, but, seeing that the donor was upset, he only took the purse and said: The elder made a belt out of the purse, for it was hairy and hard, and he wore it for a long time, exhausting his flesh. Non-covetousness clearly shows what a monk’s lifestyle is. A non-covetous monk is like a high-flying eagle. The non-covetous monk proved that he is only a wanderer on earth. He is not at all interested in temporary things, obviously because he strives for the eternal. The non-covetous imitates Elijah and John the Baptist, as well as the disciples of the Lord. He can say with them: Behold, we have left everything and followed You; what will happen to us? (Matthew 19:27-30) The Lord said to them: You who have followed Me will inherit eternal life (Matthew 19:2730). And it only seems that the non-covetous person lives on earth (in fact) he spends all his time in heaven. Thanks to non-covetousness, he competes with the angels and rejoices with the righteous. Such a person becomes an heir of God and a joint heir with Christ (Rom 8:16–17). He happily sold everything and purchased a field where he found the buried treasure of life and acquired a pearl of great price. If you live in a monastery and keep a slave and do not set him free, then you are disgracing the monastic mantle. And if you give a slave to your brother, then you sin before God. Either don’t keep the slave at all and let him go, or give him his freedom. If he wants to become a monk, then it is at his discretion. Even if he takes monasticism, do not keep him with you, it will not be beneficial to your soul. 2. When you have renounced the world, do not retain any of your former possessions. And if a thought inspires you to go beg because you have nothing, do not listen to it, work with all your might, and then you will be silent in your cell and eat your bread with gratitude. There is no benefit if you renounce the world and at the same time become addicted to pleasures. Work done for money is the same as work undone. A temperate person who takes money for assigned work is a brother to one who is mired in worldly things, and his mother is the same inner pleasures and his father is different, because here the passions are different. 2. It happens that a person drives out one passion with even greater voluptuousness. It’s the same with the inhabitants of city monasteries - they think that they have renounced the world and rejoice that the ignorant glorify them, but perhaps they do not even suspect that they are working in vain. 3. Vanity and pleasure are the roots of all evil. If you do not hate them, then passion cannot be overcome. It is said that the love of money is the root of all evil; It is clear that vanity and pleasure contribute most to the money-loving intention. A person who avoids peace in this life already looks ahead with his mind into the next century. And whoever is bound by covetousness is already enslaved to passions. Do not think that covetousness lies only in the acquisition of gold and silver. Covetousness is everything that enslaves your will. 2. Love poverty with patience, so as to gather your mind and not let it wander in the clouds. 3. Hate the comforts of life in order to keep your thoughts serene. Protect yourself from many things and think about your soul, so as not to dispel your inner peace. 4. Without non-acquisitiveness, the soul will not be able to free itself from the confusion of thoughts. Without the silence of the senses, she will never experience peace in the mind. And besides the silence of thoughts, the mind will not be able to penetrate into the innermost secrets. He is not covetous who has renounced all his property and no longer has any property on earth except his own body. And having severed relations with the body, he entrusts the provision of himself only to God and pious people. One day, Abba Arseny from Skete fell ill and he needed an oil lamp, but there was nothing to buy it with, and he accepted alms from someone with the words: “I thank You, Lord, that You have deigned me to accept alms for the sake of Your name.” 2. Abba Mark asked Abba Arseny: – Is it good not to keep any consolation cells in your cell at all? I knew an old man who grew greens in his garden and ate the tops and roots. “All this is good,” said Abba Arseny, if it corresponds to the inner disposition of a person (that is, the state of the soul and success in virtue). If he does not have the strength for such a way of life, that is, the perfect disposition, then again he will plant the same thing. 3. It was said about Abba Agathon that he spent a long time and diligently building his cell together with his disciples. And when the cell was ready, they settled in it and began to live. But in the very first week, Abba realized that this was not useful for them, and said to his disciples: - Get ready, let's leave here. The disciples were very upset and said: “If you are going to leave here, then why did we work so hard to build this cell, and we will also lead others into temptation, and they will say about us: “Well, they can’t sit in one place.” Seeing their cowardice, Abba said: – Even if some are led into temptation, the rest will say with confidence: “Blessed are these brothers, for they went to another place and neglected everything for the sake of God. Whoever wants to stay, let him stay, but I’m leaving.” Then the disciples fell on their faces, repented and asked to be allowed to go with him. 5. They said about the same old man Agathon that he moved from one place to another many times, taking nothing with him except a kochedyk (tool) in his bag, with which he wove needlework. 6. It was said about Abba Gelasius that from his youth he led a non-covetous and reclusive life. At this time there were many monks in this area who led the same lifestyle. Among them was a certain old man, unusually simple-minded and non-covetous. He lived in a separate cell until his death, although in his old age he had students. And the feat of him and his disciples until their death was to not have two clothes and not think about tomorrow. And when it happened that, with the assistance of God, Abba Gelasius founded Kinovia, he was given vast fields, and he bought donkeys and cows for the needs of the monastery. For He who showed the divine Pachomius the image of communal monasticism also assisted him in the entire structure of the monastery. When the said elder saw him, maintaining true love for him, he said: “I’m afraid, Abba Gelasius, that your thoughts will now only be about the fields and other property of the monastery.” “Your thought would rather be attached to the sewn clothes in which you work than the thought of Gelasius to the property of the monastic community,” answered the Abba. 7. Some elders told about Abba George, an anchorite, that he walked naked in the desert for thirty-five years. They say that many other saints managed to do this. 8. The brother asked Abba Eutropius: – How should we relate to bodily needs? “Eat grass, wear clothes made from grass, sleep on the grass,” answered Abba. But you must have an iron heart that despises any difficulties. 9 . He advised his brother to treat any property like hay, and, if possible, to walk naked and eat plant foods. 10. The same old man said: “Bodily things are the food of passions and thoughts. He who loves them loves obstacles. If you happen to lose something material, then you need to glorify the Lord and rejoice that you are freed from worries.” Hypocrites, money-grubbers and lovers of pleasure are like roses, which will soon turn into hay, trampled underfoot. 2. We must despise everything that turns a person into a beast. If your life is bad, then your soul, of course, is bestial. You need to grieve that, having damaged the rational part of your soul, you have earned yourself eternal torment. 3. Never strive for wealth or fame, for this destroys your whole life, and we are not destined for corruption. Consider everything perishable and only virtue incorruptible and always be diligent to it. Virtue shows a person as God thanks to his wise deeds. They said about Abba Julian that he lived for about seventy years in a small cave, not keeping any things from this world except a hair shirt, a woolen scarf and a wooden bowl. 2. One day the brothers came to Abba Macarius in Skete and saw that there was nothing in his cell except a jug of stagnant water. They tell him: “Tomorrow we will go to the village and buy you everything you need.” – Do you know so-and-so’s bakery in the village? - Abba asked. “And I know,” said Abba and asked: - Do you know so-and-so’s field, where the source of the river is. “I know all this too, and if I needed anything, I would go there myself.” (Explanation of Paul the Benevolent: Do you see what voluntary non-covetousness and voluntary patience the old man has? Although he could easily get everything he needed for himself, he did not want to, preferring to satisfy his bodily needs with rotten water and, probably, wild herbs) 3. As they told about Abba Megephia, if he was walking somewhere outside his cell, and the thought arose of going somewhere, he immediately went there and never returned to himself. For he had no things of this world except a knife for cutting vines: he wove three baskets every day. 4. It was said about Abba Silouan that his disciple Zechariah went into the field without asking and, together with his brothers, moved the garden fence in order to seize more land. The elder, having learned about this, put on a sheep's skin, went out into the street and said to the brothers: They fell at his feet and asked: - Tell me, what are you planning, father? “I will not enter the cell and will not skin myself until you return the fence to its original place.” They took the fence and restored it to its original location. Only after this the elder returned to his cell. 5. The brother asked Abba Serapion: - What should I tell you? Why did you take the property of widows and orphans and put it on your shelf? Look how many books you have there. If you live alone, why do you need so much? 6. Abba Iperechius said: “The treasure of a monk is voluntary non-acquisitiveness. Lay up treasure, brother, in heaven. For the number of centuries of peace is infinite.” 7. A noble man from a distant country came to the Skete, brought a lot of gold and asked the presbyter to distribute it to the brothers. But he said: - Brothers do not need gold. The noble man spent a long time convincing the presbyter and, in the end, left the bag at the door of the church. The presbyter said: But no one approached the bag and no one even looked at it. Then the presbyter said: - God accepted your alms. Go and give gold to the poor. And the noble man left, having received great spiritual benefit. “Will you order me to put aside two coins in case of bodily illness?” – It’s not good to keep more than necessary. If you leave the money, you will place all your hopes on it. What if you lose, but God will no longer care about you. That is why let us cast every thought on God, for He cares for us. 9 . One day several pagans came to Ostrakini to give out alms. They took their housekeeper slaves with them to show them who was most in need in the city. They led them to some leper, and they gave him alms. But the patient refused her, saying: – You see, I have a thin vine. I work, weave something out of it and thereby earn my bread. 10. Then they were led to a cramped closet where a widow and children huddled. When they knocked on the door, her daughter did not come out to answer, but answered from the room, because she had nothing to wear. And the mother went to work and earned money by washing clothes. The donors brought clothes and money to the girl, but she did not want to accept, saying: – When mom comes, she tells us not to be discouraged, because God has decided: let me have a job today and food in the house. When the mother returned, the benefactors asked her to take clothes and money, but she refused with the words: “God takes care of me, and you want to replace Him for me.” The pagans, seeing such faith in her words, glorified God. 11. The elder said: “A person who has tasted the sweetness of non-covetousness is burdened even by the cloak he wears and the cup of water. After all, his mind is occupied with something completely different.” 12. He said: He who loves his life will destroy it; but he who hates his life in this world will keep it to eternal life (John 12:25), according to the commandment of our Master.” 13. The elder said: “Do not keep a cloak hanging in vain in your cell, because this is death for you. Because at this time many people, probably more righteous than you, are shivering from the cold, and you are sinning by storing excesses?” 14. He said: “You don’t need to have a vessel idle, because then God won’t take care of you. If you find a gold coin, then if you need anything, food or clothing, immediately use it for shopping. And if you don’t need anything, then don’t keep the coin with you. Don’t think of falling asleep with gold in your hand; it’s better to give it to someone in need before evening.” 15. He said: “If your cell is such that you can barely squeeze your head into it, don’t think about building another one; it will be too spacious for you.” 16. He said: “Let your hands in your cell not touch any silver or gold thing, even the smallest one. That is, not that you do not want to possess such a thing, but even if someone sends it to you for some need, do not touch it, even if it is a pectoral cross or something else made of gold or silver.” 17. He said: “Do not keep a handkerchief in your belt, because it will drive away crying and sorrow from you. In general, let your things: the bed, the dishes, the shoes, and the belt, all be such that if someone wanted to steal them, he would not covet them, because he would not like them. When he comes to you empty-handed, he will leave empty-handed.” 18. The brother asked the elder: - Tell me, Abba, how can I be saved? The elder took off his cloak, wrapped it around his hips, spread his arms and said: – This is how a monk should be: naked from worldly matter and nailed to the Cross of spiritual battle. 19. The elder said: “Love poverty with all your soul and do not keep elegant things in your cell. When the soul wants something and does not find it in the cell, it grieves and humbles itself, and God consoles it and gives it contrition. And when the soul tastes the sweetness of God, it will completely hate its body. If a person does not hate his own body, considering it an enemy and a criminal, and does not stop pleasing it, except for the necessary needs, then he will not be able to free himself from the tricks of the devil. A covetous monk is like a barren date palm, and a non-covetous monk is like a fruitful date palm reaching for the sky. A monk who loves material things can be likened to a falcon flying with his legs tied: if he sits somewhere, he will immediately become confused, and a monk who does not know material things is like a traveler walking lightly. Chapter 2: That the laity, to whom non-covetousness is not available, should certainly give alms, because for this they themselves will receive many times more benefits, and give it generously, including the best things in alms Once the sophist Sophrony and I came to Abba Joseph at the Ennaton Monastery. The old man, very educated and adorned with all the virtues, warmly received us and began to willingly talk with us. While we were sitting like this and talking about spiritual things, a Christ-loving guest from Aila came to the elder. He gave the Abba three coins and said: - Accept, honest father, and pray for my ship, I sent it to Ethiopia, filled to the brim with goods. Abba Joseph did not pay any attention to his gesture. Then Mr. Sophrony said to him: – Take the money and give it to your brothers in need. “It will be a double shame, child,” Abba noted, if I take what I don’t need, and if I pull out other people’s thorns with my own hands. Pluck the thorns from your own soul. As the Scripture says, if you sow, sow your own, for what belongs to others is more bitter than thorns. Moreover, if they ask to pray not for the soul. “If a person gives alms,” Sophrony asked, “does God really not count it towards him?” “Child,” answered the Abba, the purposes of alms are manifold, one does alms so that his home is blessed, and God blesses. Another for the sake of his ship, and God saves his ship. The third is for the sake of his children, and God protects them. The fourth is for the sake of being glorified, and God glorifies him. God does not reject anyone and gives what everyone wants, otherwise the human soul may be harmed. All these people refused spiritual reward, because none of them gave alms for the sake of God, and the purpose of their alms was not to benefit the soul. Have you given alms so that your home may be blessed? And God blessed your home. Did you give alms for the sake of the ship? And God saved your ship. Have you given alms for your children? And God saved them. Have you given alms to become famous? And God glorified you. What else are you waiting for? Give alms so that your soul can be saved. For it is written: [The Lord] will give you according to your heart (Ps. 19:5). There are many rich people who, thinking that they are giving alms, (in fact) anger God. “Explain this to us, Father,” we asked. “God commanded,” said the elder, “that the firstfruits of fruits, wheat, barley, oats, wine, vegetables, oil, wool and the firstborns of people and clean animals, not having any defects, that is, damaged ears, bob tails, should be offered to God for the remission of sins (Ex. 13:12; 14-15; Num. 3:12-13; Lev 23, 10–14 ). The rich do the opposite: they eat the good things themselves, and give the bad things to the poor; they drink expensive wines and take the sour wines to widows and orphans; They give thin and patched-up clothes and spoiled and even rotten fruits to the poor. They behave like Cain, and therefore God does not accept what they offer. If a rich man has not only sons, but also beautiful daughters, then he thinks about the dowry and the wedding, about the young beautiful grooms whom he looks out for everywhere, and this becomes his main concern. And if he has a son or daughter without an eye, a cripple or a frail body, then he prepares the boy for a monastery, and the girl for a monastery for virgins. Such people should know and soberly realize that, while honoring mortal and perishable people, they value only primacy in the world, attach exceptional importance to it and assign it the most honorable place. But isn’t it necessary to offer to God the most honorable and exclusive things? For God requires from us simply our spiritual disposition, gratitude at least in words, but not because He needs words, but in order to teach us to be grateful. He does not reject what comes from our mouths, for what we have decided or agreed to give to God with great care and diligence must be given at once with fear of God and rushing towards Him. So Noah’s sacrifice, which was soot and smoke, turned out to be a fragrant aroma before the face of God. The Scripture says: And the Lord brought forth a sweet aroma (Genesis 8:21). And the firstfruits, sacrifices and gifts brought by wicked people turn out to be abominable before the Lord. Listen to the prophet who said to the Jews, who were then still His people: Smoking is disgusting to Me (Isa. 1:13). After all, the wickedness of those who sacrificed turned the aroma of incense into an obvious abomination. It is necessary that every person who wants to be saved should improve himself not only through prayers and alms in simplicity of heart and total aspiration towards God, but also bring to God the most valuable and most glorious things. Then prayer will not be returned to our bosom with shame (Compare: Ps 34:13) and will not be rejected. The fruits we bring should not turn out to be rotten and unusable, like the gifts of Cain (See Gen. 4, 3,7). – Does communication with thoughts harm our soul? – If shameful and unclean thoughts did not harm the soul, then pure, pious and Christ-loving thoughts would not bring benefit. And since the latter brings benefit, the former cause harm. Even if we are surrounded from the outside by thousands of peaceful circumstances and healings, and inside us there is confusion, insanity and noise from thoughts, then there will be no benefit from the fact that we live in peace with everyone. Likewise, even if a city is surrounded by thousands of walls and ramparts, there may be traitors inside who will open the gates to the enemy. If we keep ourselves from combining with shameful thoughts, the Lord will grant us that great and excellent thing that was announced by Him and that surpasses our thoughts: tasting the Kingdom of Heaven, sharing in unspeakable blessings, life with the angels. These and similar and similar works of God know no limits, have no end, know no change and remain unshakable. When the elder saw that we doubted what he said, he stood in front of us and, raising his eyes to heaven, said loudly: “Jesus our God, who created heaven and earth, the sea and everything in it, Redeemer of our souls, if there is any lie in what I told my brothers, let this block remain untouched.” And if everything said is true, then let it split. And the block split into five parts. And it was part of a column four cubits high. We, amazed at this and having received spiritual benefit, set off on our journey. And the old man said goodbye: – Children, come to me next Saturday, it will be for your spiritual benefit. When we arrived on Saturday at three o'clock, we saw that he had died. Having buried him, we left, thanking God for deigning us to bury such a great saint. 2. The elder said: “It happens that a person does something good, and the enemy puts pettiness into him in insignificant things in order to deprive him of the reward for the good deeds that he does. Once I lived in Oxyrhynchus with a presbyter who gave alms. A widow came and began to ask him for some flour. He told her: “Give me your cloak and I’ll pour some flour on you.” She gave me a cloak. He measured it with his hand. “No, he’s too big,” he said and shamed the widow. “Abba,” I asked, do you sell flour? - No, of course, I give alms. “If you decided to give alms,” I asked, why are you then measuring the cloak with such precision and even shaming the widow? 3. Presbyter Abba Timothy told Abba Pimen that one harlot in Egypt gives away her earnings from fornication as alms. “She is not in fornication,” said the abba. The fruits of faith are clearly visible in it. When his mother came to Presbyter Timothy, he asked her: – Is that woman still living in fornication? “Yes,” the mother answered, and her number of lovers increased, and she gave out even more alms. Abba Timothy told Abba Pimen about this, and he repeated: - She is not in fornication. The next time the mother came to Abba Timothy and said: “You know, this harlot wants to come to you with me and ask you to pray for her?” The presbyter told Abba Pimen about this, and he told him: - You better go and meet her. Abba Timothy acted according to the elder’s word. The harlot, seeing him and hearing the word of God from him, was moved and burst into tears. - From now on, I am faithful to God and alien to all fornication, I exclaimed, went to the monastery, repented and pleased God. 4. One of the fathers told how (once) the emperor sent his confidant on an important mission. On the way, he saw the body of a beggar, stripped naked. He took pity on the deceased, got off his horse and ordered the servant: - Take your horse and go forward. He took off one of his linen clothes, covered the corpse and continued on his way. And a few days later this noble courtier received a new assignment. It so happened that while leaving the city, he fell from his horse and broke his leg. The servant took him home. Doctors began to monitor him. Five days later, the broken leg turned black. Seeing this situation, the doctors held a consultation and decided that the leg needed to be taken away, otherwise the whole body would rot and the person would die. And the patient was told: “We will come tomorrow morning and cure you.” The patient made a sign to the servant to find out from them what they had decided. And the doctors directly said to the servant: “Your master’s leg has turned black, and if it is not taken away, he may die.” We will come tomorrow morning and do as God wills. The servant went to the master and with tears told him about the doctors’ decision. Hearing this, the courtier was saddened, and then fell into despondency and lost sleep, and did not extinguish the candle on his table all night. And then, around midnight, he saw a man enter through the window, come close to him and ask: - Why are you crying? What made you so sad? “How can I not cry and grieve, my lord, if I broke my leg and the doctors decided to take it away?” “Show me your leg,” said the guest. He anointed her with oil and said: - Well, now get up and walk around. “My leg is broken, I can’t step on it,” said the patient. “And you lean on me,” said the stranger. And the patient walked away, limping. The guest looked at him and asked: - How, are you still limping? Come on, sit down again. He anointed him again, straightened his legs and said: - Now get up and walk. The courtier got up and walked away as if nothing had happened. “Now lie down and go to sleep,” said the guest and reminded him of the words about mercy that the Lord said. Blessed are the merciful, for they will receive mercy (Matthew 5:7), and judgment is without mercy to him who has not shown mercy (James 2:13) and other words of the Savior. “Well, now be healthy,” the stranger said goodbye. “How,” the courtier exclaimed with regret, are you leaving already? - Yes. You are healed. Do you need anything else? - asked the visitor. - For the sake of God, who sent you, tell me who you are? - Look at me (carefully). Do you recognize these clothes? - Yes, sir, this is my dress. “I am the one,” answered the stranger, whom you found dead on the road and covered with your linen clothes. God sent me to heal you. Thank God for everything,” and with these words he went out the same window through which he entered. From that time on, the courtier never ceased to thank God and generously distribute alms to those in need. 5. One of the lovers of Christ said that a person should give alms as willingly as he accepts. Only such alms bring a person closer to God. 6. A certain Christ-loving man, going on business, saw a naked beggar on the road, took pity on him and gave him his cloak. But he went and sold the cloak. The donor, having learned what the beggar had done with his donation, was upset. At night, Christ appeared to him, dressed in his cloak, and pointing to the gift he said: “Don’t be upset, I wear what you gave Me.” If you are giving alms, and a rider on a horse comes up to you, extends his hand and also asks, do not let him go without money, but give him joyfully (as much as you can). For every person has moments when he is in great need. And if some beggar asks you to give him more, then don’t be sorry. As they say, put bread on water - in time it will return as reward. 2. Don't look at who is poor and who is rich, and don't question who is worthy and who is not. Let everyone be equal for you and receive the same benefits. The Lord communicated at meals with publicans and harlots and did not excommunicate the unworthy, in order to thus attract everyone to Himself and make them not carnal people, but spiritual ones. 3. From Saint Maximus the Confessor He who gives alms in imitation of God does not distinguish between the evil and the good, between the righteous and the unrighteous, when it comes to bodily needs, but gives equally to everyone according to need, even if in his soul he prefers a virtuous person to a vicious one for his good intention. Chapter 3: That love of money is the most destructive of all passions The love of money is the most terrible and destructive disease. A person with a sweet tooth and a lover of money is not able to live according to God's will. This serious illness, having struck a cold and unfaithful soul, of course, immediately begins to put into it all sorts of excuses for itself, referring to the impending long old age, bodily weaknesses, and so on. But just as the sea does not overflow, although many rivers flow into it, so the lust of a money lover cannot be satisfied by any amount of money. A money-loving monk works as hard as he can, but a non-covetous monk devotes himself to prayer and reading. The lover of money accumulates treasures, and the non-covetous man accumulates virtues. As the Scripture says: Cursed is he who makes a carved or cast idol... and places it in a secret place! (Deut 27.15). A lover of money is like an idolater who worships a brainless fool, and the former, by the power of his imagination, turns wealth into an idol. Just as for slaves of the belly their own belly becomes a god, so money lovers deify gold. As I have already said, people who have deprived themselves of faith and hope suffer from this passion, so they can rightfully be called idolaters. They do not place their hope in God, but only in the portraits of emperors. It is impossible to think of anything more wicked than a lover of money, as Scripture speaks of. The money lover puts his own soul up for sale. Many allowed themselves to fall because of gold, like the money-loving Judas, who not only ceased to be a member of the apostles, but also betrayed his Master and destroyed himself in a noose. The love of money is a leprosy of the soul, as shown by the case of Gehazi, who was struck by leprosy for his passion for money. It, like rot in the bones, constantly eats away a person from the inside, because he is constantly immersed in worries and does not sleep at night. If a person wants, then he can easily cope with the love of money. After all, this passion is not in human nature, but only in his very will. Therefore, whoever has faith in God and unshakable hope easily begins to despise the love of money, saving himself from the greatest danger. Happy is the rich man who turned out to be blameless and who did not pursue gold (Sir 31:8) as the Scripture says. Jacob, threatening the money lovers, says: Your gold and silver have rusted, and their rust will be a testimony against you and will eat your flesh like fire (James 5:3) The prophet Habakkuk also speaks about the same thing, mourning the lovers of money: Woe to him who enriches himself without measure with what is not his own... and burdens himself with pledges (Hab 2:6). Truly, whoever collects money saves something that will soon not exist. In agreement with them, David says: Behold, a man who did not rely on God for his strength, but hoped in the abundance of his wealth, became strong in his wickedness (Ps 51:9). Let us flee, brothers, from this fierce passion. She is ruthless, misanthropic and devoid of hope and brings only evil. Let us listen to how the apostle says: The love of money is the root of all evil (1 Timothy 6:10). Therefore, let us love non-covetousness, obeying the Savior’s warning: Do not take with you gold, silver, or copper in your belts (Matthew 10:9). Non-covetousness is complacent and quiet, and it elevates its owner to the very sky. Therefore, let us entrust to God all the care of the body, and then we will clearly see that we have entrusted the care of our spirit to Him, that He cares about us, and no matter what need befalls us, we will always turn to Him for help. God, being simple, rejoices in simplicity and saves those who love simplicity. He is the Most Generous Giver for them. As the wise Solomon says, he who walks in integrity walks safely. The faithful have a whole world of wealth, but the infidel has not an obol. Blessings on the head of the righteous. The charitable soul will be satisfied. The seed of the righteous will be saved. The Lord will not allow the soul of the righteous to suffer hunger. He who trusts in his wealth will fall (Proverbs 10:9; 17:6; 10:6; 11:25 and 21; 10:3; 11:28). The Psalmist also says: Behold, the eye of the Lord is upon those who fear Him. He will save their souls from death and feed them during famine. The rich are poor and hungry. Those who seek the Lord will not be deprived of any good. And again: I have not seen a righteous man abandoned or his descendants asking for bread (Ps 32:18-19; 33:11; 36:25). And our humane Lord himself draws our attention: Look at the birds of the air: they do not sow, nor reap, nor gather into barns; and your heavenly Father feeds them. Aren't you much better than them? And he adds: Do not worry and do not say: what shall we eat? or what to drink? or what to wear?...Because your heavenly Father knows that you need all this. Seek first the kingdom of God and his righteousness, and all these things will be added to you (Matthew 6:26 and 31-33). Every lover of money who pretends to be virtuous, believing to be reverent as soon as he finds a way to obtain material wealth for himself, immediately renounces his former way of life, although before that he considered himself a disciple of God the Word. – The love of money is the undermining of faith in God, who thinks about you, the desperate denial of God’s promises and addiction to pleasures. Chapter 4: How love for God arises, what are its signs and the actions it produces He who has loved God dies every day, that is, he surpasses every thought in his mind and does not think about anything else except the achievement of the perfect love of Christ, which is the deepest revelation of the heart through which Jesus first entered for us through holy Baptism. Striving for such a state from the very beginning of his sermon, the holy Apostle Paul said: I strive, lest I attain as Christ attained me (Phil 3:12). These words mean: I strive to love as Christ loves me. A person who has achieved such love no longer wants to think about anything else. He does not remember either bodily sorrows or wondrous creations, but cuts off almost any thoughts from himself, for he does not want to lose the action of the Spirit. The Apostle declared how far spiritual love is from everything: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? And again: I am confident that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor any other creature can separate us from the love of God in Christ Jesus our Lord (Rom 8:35; 8:38-39). We see: the apostle did not allow any thoughts about anything other than those related to remaining in the love of Christ. Every word of Christ shows the mercy, truth and wisdom of God and through the ear imparts their power to those who listen with pleasure. Therefore, the unmerciful and unrighteous listen to Scripture without pleasure and will never be able to understand the wisdom of God, but only crucify God who addresses them. We ourselves understand when we listen to the Lord with pleasure. He himself said: He who has My commandments and keeps them, he loves Me; and whoever loves Me will be loved by My Father; and I will love him and appear to him Myself (John 14:21). You see, the Lord hid the appearance of Himself in the commandments? Whoever has chosen success in the will of God must make an unforgettable and ever-memorable beginning. You must, in constant reflection, compare the providences and blessings of the man-loving God that have come true on you, from the very beginning to the present, both physical and spiritual, and placing them all before your eyes, occupy your mind with them and think carefully about all this. As the Scripture says: do not forget all His good deeds (Ps 102:2). Do not forget, and do not be frivolous, otherwise you will ungratefully forget about all His many and great benefits and then you will begin to drag out a miserable existence uselessly for the rest of your life. Constant memories, like a sting, sting the heart and always move it to confession, humility, gratitude with contrition of the soul, to every good zeal, to reciprocal improvement of your character and way of life, so that a person always comprehends with a conscience thought every virtue dear to God. How does the prophetic word say: I will repay the Lord for all His good deeds to me? (Ps 115.3) Let your soul remember all the good deeds of the man-loving God from the very beginning. How many times has God delivered you from such great dangers! Let her also remember what evil she herself fell into, what excesses she often voluntarily got involved in, and that God did not give her over to the spirits of malice in a fair judgment to destruction and death, but generously forgave her sins and preserved and awaited her conversion. God raised a soul that voluntarily, through passions, gave itself up into slavery to evil enemies. He spread a cover over her and took care of her in every possible way and, in the end, with good will, directed her on the path of salvation, putting in her heart a craving for an ascetic life. He gave her strength to joyfully leave the world with all its madness of carnal pleasures. He adorned her with an angelic image of the ascetic order, received in a fatherly manner by the holy mentors, and prepared her for life in the fraternal community. What right-thinking person, having compared all this, will not henceforth lead a life of contrition of heart, surrounding himself with a protective moat of correctly understood blessings from above and clearly realizing that he himself has not yet done anything good? Such a person will forever receive firm hope, based on the fact that he himself has not yet done any good, but many times he sinned before God and fell into the uncleanness of the flesh and many other evils, but God did not reward him for sins and iniquities, but, on the contrary, (out of mercy) sent down many gifts and grace for salvation! Therefore, if you now completely take upon yourself all the labors for His sake in all virtue and purity, then how many blessings and spiritual gifts will God, who encourages and guides every good deed, honor you with! That is why one who always keeps such a thought and never forgets about great good deeds, easily moves his heart in love for God in a single impulse, in order to thank Him as much as possible with his virtuous life, every good deed and doing the truth. Such a person is always ready to willingly fulfill God’s will, embarrassed by the memory of such great benefits received from the good and humane Master. And then, as if by itself, or rather with the assistance of heavenly grace, his heart is kindled with an even more ardent desire for God’s love. No one can love God with his heart unless he first fears Him with all his heart. The soul, having been cleansed and softened under the influence of fear, will be able to perceive active love. But it is in no way possible for a person to achieve the fear of God in the above-mentioned way, unless he first places himself outside of all worldly thoughts. When the mind reaches great silence and carelessness, then it is concerned only with the fear of God, cleansing it with great feeling from all earthly heaviness, in order to raise it with much love to the goodness of God. Fear belongs to those who are purified as a means leading to love, and perfect love belongs to those who have already been purified, who will never have fear again. As the Scripture says, perfect love casts out fear (1 John 4:18). Both the fear of God and the love of God are available only to the righteous who practice virtues through the action of the Holy Spirit. Therefore the Scripture says: Fear the Lord, [all] His saints (Ps 33:10). And one more thing. Love the Lord, all your righteous (Ps 30:24). We must clearly realize that fear through the mediation of love is a property of the spiritually purified righteous, and those who are spiritually purified, as has already been said, possess perfect love. There is no longer any thought of fear in them, but only the constant ignition of love and the passionate striving of the soul for God through the action of the Holy Spirit. As the Scripture says: My soul clings to You; Your right hand overcomes me (Ps 62:9). 2. Just as old unhealed bodily wounds do not accept the medicine that doctors use, but after they are cleansed, they feel the healing effect of the medicine and quickly heal, so the soul, while it is left without care and is completely covered with the leprosy of the love of pleasure, cannot feel the fear of God, even if it is constantly warned about the terrifying power of God. But as she is thoroughly cleansed, she begins to feel the fear of God as a kind of drug for life, cauterizing her with reproofs and the fire of dispassion. Thus gradually purifying itself, it reaches perfection. And the more she is imbued with love, the less fear she becomes. In this way she can achieve perfect love, in which there is no fear, but only dispassion, acting for the glory of God. Let the fear of God be our praise for praise, first, and then love as the fulfillment of the law (Rom 13:10) and the totality of perfection in Christ. (Col 3:14). 3. He who loves himself cannot love God. And whoever does not love himself because of the excessive richness of love for God, loves God. For such a person does not love his own glory, seeks not his own glory, but God’s. And he who loves himself seeks his own glory. A person who loves God seeks and loves the glory of his Creator. The property of a soul that feels and loves God is to constantly seek the glory of God. Such a person follows all the commandments and is comforted by the humility of his soul. For glory belongs to God in greatness, but to man humility belongs. Through humility we can become related to God. If we do this, following St. John the Baptist, rejoicing in the glory of Christ, then we will endlessly repeat: He must increase, but I must decrease (John 3:30). 4. I knew a man who loved God so much and was so sad that he did not love God as he should, that he constantly prayed to God with such fervent desire that God was glorified in himself, although he did not even think about himself, whether he really existed and who was uttering these praises to God. After all, he strove so much for humility that he even ceased to be aware of any merits. He performed the liturgy before God, since he was a priest, but because of his strongest God-loving inclination, he did not even allow the thought of his dignity. He was so deeply immersed in God's love that he could not boast of anything, inspired by humility. He seemed to himself in his mind to be some kind of worthless servant, completely alien to the dignity that he had. This is what the thirst for humility is. So we must do, shirking all honor and glory, thanks to the excessive abundance of love of the Lord who truly loved us. 5. He who loves God with a heartfelt feeling is accepted by Him. And whoever perceives the love of God with a spiritual feeling enters the realm of God’s love. Having enlightened his knowledge, this man loves God with such strength that even his very bones are imbued with this feeling, and he no longer recognizes himself as himself, but is completely changed under the influence of God’s love for him. Such a person, although still in the present life, is already far from it in spirit. Although he still remains in his body, out of love he already lives in a constant, united spiritual movement towards God. Love constantly burns his heart, and he can no longer help but cleave to God. He has already broken with love for himself, for, as the Scripture says, if we lose our temper, it is for God... For the love of Christ embraces us (2 Cor 5:13-14). 6. If a person is overwhelmed by God’s love, then in a spiritual impulse he begins to love his neighbor, and with that love that all Scripture speaks about, for ordinary carnal love is easily destroyed, for the smallest reason, because it is not strengthened by a spiritual feeling. Therefore, even if the soul in which God acts is excited by something, the bonds of love will not be destroyed. After all, such a soul is ignited by the heat of love for God, and in this case it will rush to God in the shortest way and with great joy will love its neighbor, even if he mocks you and harms you. In the sweetness of God, all bitterness of quarrel and dispute is destroyed. 7. What seems good to us, like some force, attracts the bodily senses. In the same way, the sense of the mind is led to benefits invisible to us when it tastes of divine goodness. For everything reaches out to something similar to itself. The soul, being incorporeal, is drawn to heavenly goods, and the body, being dust, to earthly things. Therefore, if we subject the matter that is in us to hardship, then our experience of the immaterial will be unmistakable. 8. In the soul by nature there is only one feeling, as the holy knowledge operating in us teaches us. But this feeling after Adam’s disobedience was divided into two parts. The Holy Spirit makes feeling unified and simple. No one can know it except those who have joyfully freed themselves from all worldly things in the hope of future blessings and, through abstinence, have extinguished in themselves any loosening of bodily feelings. When the mind, emboldened by the renunciation of cares, directs itself only to such things, it can experience divine goodness in an indescribable manner. Then, to the extent of his own success, he transfers to the body the joy he has internalized, himself immeasurably rejoicing in the love and confession of God. In Him, the Scripture says, my heart trusted, and He helped me, and my heart rejoiced; (Ps 27:7) and my flesh blossomed, and I confessed to Him with all my soul. Truly, the joy that arises then in both soul and body is a foolproof reminder of imperishable life. 9 . He who loves God and believes in Him without guile also sincerely performs works of faith. And whoever only believes, but does not remain in love, does not have faith, which he only thinks he has. He believes frivolously, and the love for God, enormous in its glory, does not act in him. The greatest of all virtues is faith, activated by love. 10. No one can truly love or truly believe as long as he has something to condemn himself for. After all, when our conscience is confused by self-reproach, it is in no way possible to feel the fragrance of supermundane blessings; it immediately begins to argue with itself. Such a person rushes in an ardent impulse towards heaven, thanks to the previous experience of faith, but cannot in any way renew the heartfelt feeling of love due to the fact that his conscience reproaches him. Only by purifying ourselves with even greater attention can we, after much effort, achieve the desired God. 11. The grace of God in Baptism, which regenerated us, gave us two blessings, one of which is infinitely superior to the other. One thing was immediately given to us: grace renewed us in the water of Baptism and enlightened all corners of the soul, which was “according to the image,” washing away all the impurity of sin from us. And the other thing must be done with our participation, to become like God “in the likeness.” When the mind begins to taste with many feelings the goodness of the Holy Spirit, then we should know that grace, as it were, begins to inscribe on that which is “in the image” that which is “in the likeness.” Just as painters first draw the appearance of a person with one color, and then, with the help of paints, gradually color the image, and make it completely similar to a person, down to similarity in the smallest stroke - so is the grace of God. First, in Baptism, she brings order “according to the image,” making a person as he was in the beginning. And when she sees that we with all our souls desire the beauty of likeness and stand in her workshop impeccable, but not yet having a single virtue, then she, imposing on us virtue after virtue, raises the appearance of the soul from glory to glory and gives the soul all the features of likeness. Feeling shows how much we have been formed “in our likeness,” and the sign of perfect likeness is the enlightenment of the soul. 12. The mind perceives any virtues through the senses and succeeds in their perception gradually according to an incomprehensible rule. But no one can acquire spiritual love unless he is first, in every way, enlightened by the Holy Spirit. If the mind has not yet tasted perfectly “in the likeness” in the vision of the divine light, then although a person possesses all the other virtues, he is not yet involved in perfect love. And when he becomes like God in virtue, that is, becomes as God-like as possible for a person, then he will bear the likeness of divine love. 13. Just as when painting, the brightest of colors applied to the image endows the image with likeness to such an extent that it makes it alive and smiling, so when likening God, it is enough to put the light of love on the image, and so complete likeness will be achieved and “in the image” will be completed. No other virtue can establish dispassion in the soul except love, and the fulfillment of the law is achieved only by love. The taste of love will renew our inner man more and more every day. Perfect renewal can only be achieved in the full sacrament of love. 14. At the beginning of the feat, when we ardently do what pleases us, the soul tastes the grace of the Holy Spirit with full feeling in its full outpouring, so that the mind knows exactly the perfect reward for God-loving labors. But then the pricelessness of this gift of life is hidden from our sight for a long time, so that we understand that even if we perform all the virtues, we will still remain nothing until divine love becomes a habit among us. Then the demon-hater begins to confuse the souls of the ascetics even more by slandering those who love them, and the corrupting effect of hatred can lead people to rupture. Then the soul is very sick, because it remembers spiritual love, but cannot restore this feeling in itself, and it has to take on even more difficult feats. You should force yourself to love in order to taste it later with full feeling and full awareness. But no one, being in the flesh, can acquire perfect love, except the saints who have reached martyrdom and perfect confession. Anyone who has risen to such a height has completely changed and does not even want to take (earthly) food unless he is reminded. After all, if a person is constantly nourished with divine love, will he really want any worldly things? Therefore, the wise Paul, the great vessel of knowledge, speaks thus about the future enjoyment of the righteous, preaching to us about what he himself was informed: “The kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit (Rom 14:17) all of which are the fruit of perfect love. Therefore, those who have achieved perfection can taste such love. And perfection cannot be achieved unless everything mortal is banished from life. 15. One person who loved God infinitely told me that when he longed to firmly know God’s love, he was able to comprehend this good by feeling and notification. He felt, in his words, such the greatness of its influence on himself that his soul was torn and wanted to leave the body from unspeakable joy and love and go to the Lord, renouncing this temporary life. Whoever has learned such love from experience, even if he is insulted or oppressed thousands of times, will never become angry, but will behave as if he is at one with the soul of the insulter and offender. He can only be indignant at those who offend the poor or, as Scripture says, speak lies against God or live deceitfully. He who has loved God more than himself, or better yet, no longer loves himself, but only God, seeks not his own honor, but only the honor of God who has honored him, and wants to be rewarded with the fate of a righteous man in eternal life. And this is not some weak desire of his, no, it has already become his habit, thanks to his considerable experience of loving God. In addition, you should know: whoever God has brought into such great love becomes even higher than faith during this act of God. For out of great love he holds God in his heart, Whom he worshiped by faith. The holy apostle clearly signifies this for us when he says: And now these three remain: faith, hope, love; but the greatest of these is love (1 Cor 13:13). Therefore, whoever, enriched with love, holds God in his heart, surpasses even faith. Love is a good disposition of the soul that does not prefer anything existing to the knowledge of God. It is impossible to acquire the habit of love if you maintain an addiction to at least something earthly. 2. He who loves God prefers the knowledge of God to everything that God has created, that is, he chooses the enlightened knowledge that enlivens the mind and constantly perseveres in this desire. 3. He who has nailed his mind to the love of God even despises his own body as something alien. 4. Just as the soul is better than the body, so God, who created the world, is incomparably better than the world. Therefore, the one who prefers the body to the soul and the world he created to God is no different from a pagan. 5. He who separates his mind from love and commitment to God and becomes attached to the sensual prefers the body to the soul and the creation to God the Creator Himself. 6. He who believes in the Lord fears the torments of hell, and he who fears the torments of hell abstains from passions. He who abstains from passions endures all sorrows, for he places his hope in God. Hope in God distances the mind from any attachment to earthly things, and when the mind moves away from this, it acquires love for God. 7. All virtues promote the mind in love for God, and above all, pure prayer, and thanks to it, the mind soars to God. Before God, he no longer feels either himself or anything existing. For he is illuminated by boundless divine light and does not feel anything happening at all, just as the sensory eye does not see the stars when the sun is shining. 8. When the mind is sanctified by divine knowledge, which comes from love, and remains outside of existence, it feels the infinity of the Divine. At such a moment, according to the divine Isaiah, he realizes his own insignificance and with his soul repeats the words of the prophet: Woe is me! I'm dead! For I am a man of unclean lips, and I live among a people also of unclean lips, and mine eyes have seen the King, the Lord of hosts (Isaiah 6:5). 9 . Just as the mere memory of fire cannot warm the body, so the knowledge of God, of course, can only attract a pure mind through love. A pure mind is one that has parted with ignorance and is enlightened by divine light. 10. He who loves God cannot help but love every person as himself, even if at the same time he becomes angry at the passions of those who have not yet been purified. Therefore, seeing the appeal to God and the correction of these people, he rejoices with immeasurable and unspeakable joy. 11. Whoever sees in his heart a trace of hatred because of some sin against someone is completely alien to the love of God, which absolutely cannot tolerate hatred of man. If you love Me, says the Lord, keep My commandments (John 14:15). ...My commandment is to love one another (John 15:12). Therefore, whoever does not love his neighbor does not fulfill the commandment, and he who does not fulfill the commandments cannot love the Lord. 12. God, being by nature good and dispassionate, loves everyone equally as His creations, but glorifies only the virtuous as being akin to Himself and in intention. 13. He who loves God lives an angelic life on earth, fasting and watching, singing and praying to God and always treating every person well. 14. Torture your flesh with fasting and vigil, and tirelessly indulge in psalmody and prayer, and the sanctification of chastity will come to you and bring love. 15. Whoever has been rewarded with divine knowledge and has acquired the enlightenment of knowledge through love will never again be struck by the demon of vanity. And whoever has not been worthy of this will easily become entangled in vanity and will think a lot about what he has done according to the will of God. The first will speak from the heart the words of the patriarch Abraham, who, having been honored with a divine appearance, said: I am dust and ashes (Gen. 18:27). 16. There is no perfect love for someone who relies on the opinion of people: he loves one, hates another for some reason, or loves and hates the same person for the same actions. 17. He who loves God does not upset anyone, does not take offense at anyone for any temporary suffering. He grieves and grieves others only with one saving sorrow, with which blessed Paul grieved when he complained about the Corinthians. 18. Whose mind is always turned to God, lust reaches the level of divine burning, and anger is completely transformed into divine love. When he partakes of the divine radiance, he becomes all light-like and, having suppressed the suffering part of the soul in himself, looks only at the divine, as they say, endless aspiration and boundless love, and completely passes from the earthly to the divine. 19. The mind that unites with God and is kept in Him, thanks to prayer and love, becomes wise, good, strong, philanthropic, merciful and long-suffering, in a word, it is clothed with almost all divine properties. And when he departs from God and mixes with material things, he becomes either bestial because of the love of pleasure, or bestial and begins to be at enmity with people because of everything material. 20. When you see that your mind is happily occupied with material things and welcomes thoughts about these things, then know that you love these things, not God. Where your treasure is, says the Lord, there your heart will also be (Mt 6:21). 21. Love for God overcomes all pleasure and convinces its participant to despise all pain and sorrow. All the saints who joyfully endured so much suffering for the sake of Christ will prove this to you. 22. Fear of Gehenna helps beginners avoid evil. And the desire for benefits as reward gives those who have succeeded in spiritual life the zeal to acquire virtues. 23. The mystery of love elevates the mind above all events, so that it is blind to everything and sees only God. Only the Lord makes the blind wise (Ps. 145.8), showing them divine secrets. Love for God is ardent by nature and when it falls without measure on someone, it will make him frantic, concentrated, and depending on the measure of the quality of love that has entered into him, unusual changes will clearly occur in him. 2. Here are tangible signs of such changes: a person’s face becomes fiery and very joyful, warmth spreads throughout his entire body, fear and embarrassment are replaced by a force that attracts the mind to him. 3. A person becomes frantic, unusual, and even considers a terrible death joyful. His mental contemplation is such that it cannot be interrupted, since a person constantly thinks about heavenly things. His mind talks to him all the time, as if with a stranger, and does not sense at all his movements among things. Even if a person begins to do something himself, the mind does not fully feel it, because it floats in contemplation. 4. The apostles and martyrs plunged into such spiritual intoxication. The first ones traveled all over the world and endured much toil and reproach. The latter suffered the most terrible tortures, they were cut into pieces, but they did not give up and bravely endured everything. They were considered crazy, but they were very wise. Let us pray, brothers, that we too may be worthy of such madness. 5. Fear leads us to love. Through deeds done in spiritual madness, he brings us into a spiritually understood paradise and brings us closer to the tree of life, which is love. When Adam fell away from love, he could no longer find joy in himself, but toiled and wasted on a land overgrown with thorns, earning bread with his labor by the sweat of his brow. 6. And we, until we have found love, must work on land overgrown with thorns, sow on it and reap, each time being torn apart by their sharp thorns. And may virtues grow from our sowing, so that by the sweat of our brow we may reap the bread of virtues. 7. When we find love, which is the food of angels, then we will eat heavenly bread and receive strength from it without any labor or burden. He who has acquired love participates in Christ, is nourished by the body of Christ, and becomes immortal. 8. I, says the Lord, am the living bread that came down from heaven (John 6:51), who gives life to the world (John 6:33). And again: Whoever eats this bread will live forever (John 6:58). So, whoever lives in love has inherited eternal life already on earth, already here he felt the breath of freedom, which the righteous enjoy after the resurrection. This freedom is the mysterious food and drink that Christ promised to the apostles in His Kingdom, saying: eat and drink at My table (Luke 22:30). 9 . Love can nourish a person, instead of all food and drink. A person cannot reach the quiet and serene pier of love if he does not first cross the intelligent sea of ​​passions that separates us from this saving pier. We can only navigate this sea on a ship of repentance, under the reliable guidance of the fear of God and the help of the Holy Spirit. 10. When we arrive at this comfortable haven of love, then it will be possible to release back those who brought us here. Love, as the Scripture says, casts out fear (1 John 4:18). And we will freely enjoy joys, always abiding in God, and insatiably perceiving His sweetness. 11. They say about the siren bird: whoever hears her singing will be so enchanted by the sweetness of her voice and will go into such a frenzy that he will not notice anything around him, not even his own life, will throw himself into the sea and die. 12. The soul undergoes the same thing under the influence of love. When heavenly sweetness enters her, revealing to her the secrets of God, this sweetness will take possession of her so much that she will leave everything behind, will not even notice the life of her body, and will all rush to God. Then all the Desires inherent in it will die in the body, not only those not provided for by nature, but also those with which nature has endowed it. They said about one elder that when he was dying in the Skete, the brothers surrounded his bed and, having prepared him for death, began to cry. And he opened his eyes and laughed. Then, after waiting a little, he laughed again; Then he burst out laughing for the third time. The brothers asked: “Abba, tell me, why are we crying and you laughing?” “The first time,” he answered, I laughed, that you are all afraid of death, the second time, that you are not ready for death, and the third time, that my labors are over, and I am going to rest. With these words he closed his eyes and died. 2. Abba Anthony said: “I no longer fear God, but love Him, for perfect love casts out fear” (1 John 4:18). 3. Abba Ammun of Nitria came to Abba Anthony and asked: “I work harder than you, and why is your name exalted among people more than mine?” “Because I love God more than you,” answered Abba Anthony. 4. They said that one day one of the elders asked God to show his dead fathers and saw everyone except Abba Anthony. The elder asked the angel where Abba was, and he answered: Chapter 5: About the fact that the greatest success in virtues is ensured by hesychia and the prayer of a great soul, and about who comprehends hesychia and how to achieve it 1. From the life of Saint Arseny The great Arseny, while still in the world, was inflamed with a very passionate love for silence and began to fervently ask God to help him achieve his intention. One day, when he was praying, a voice was heard from above: “Arseny, avoid vanity and you will be saved.” Hearing these words, the young man, without hesitation, left the world and headed to Skete. He became an ascetic and soon surpassed everyone. Arseny was not at all inexperienced in the works, he went through them all and, of course, was not the first whom the Skete and the monastic brethren recognized as a worker of virtues. Even before coming to Skete, the young man restrained his heart with the fear of God and was zealous in virtue, accustomed to ascetic labors and experienced so many shocks that he could boldly say in the words of the divine David: The wicked will fall in the net, but I will cross over (Ps 140:10). Therefore, when he appeared in the Skete and became one of the fathers, he very soon became the first among them, and they listened to him as a teacher. And on issues of spiritual life, everyone turned to him and what they learned from him, they willingly accepted. One day his brother asked him what it was like to be in a foreign land. He replied that if a monk has to go to another country or city, then he should remember, first of all, not to make acquaintances with anyone, not to get close to anyone or treat them as friends. Following these rules will be very useful. A monk named Mark, famous for his virtue, knowing Arseny’s love of solitude and caution in communicating with people, asked: – Why did you decide to avoid us? If you came to us and talked to us, you would not receive any harm, but would bring us great benefit. “God knows,” answered the divine Arseny, that I love you very much, I literally depend on my love for you. What am I afraid of? I cannot be divided between God and people. You know, it's easier to please God than people. The myriads of angels have one purpose and one will to sing praises to God and serve according to His commands. And each person has his own desires, and the goals of all people are different. Therefore, it is much more difficult, as I said, to please people than to please God. That is why he loved silence with all his soul and was careful in communicating with people and all the time sought to communicate only with God. Therefore, his cell was located thirty or even more miles from the others. One day one of the oldest fathers came to him and said: “Father, I am oppressed by the thought that, due to my old age, I can no longer fast and work as hard as before.” Perhaps I should visit the weak and sick. After all, this is also a manifestation of love. The Divine Arseny, immediately recognizing the insidious cunning of the demons, said: - Go to your room, eat, drink and sleep as much as you need, but never leave your cell. When the monastery was deserted after the barbarian invasion, Abba Arseny left with the other fathers. Leaving the Skete, he cried, burning with longing for silence. He knew that moving and moving from place to place was certain death for the monks. After all, they scatter and destroy all the benefits acquired by silence. Brothers too often encounter things they shouldn't, see things they shouldn't, and hear things they shouldn't. Another time, Abba Arseny came to the monks who lived next to a creek, and in it the reeds swayed from the quiet breeze. He (listened) and asked: -What kind of earthquake is this? He who truly loves silence cannot stand even the chirping of a sparrow. Can we, shaken by so many earthquakes, remain silent in the desert with a pure heart? One day the great Arseny heard that some brother was coming to him. He began throwing stones onto the road from above to prevent him from passing. Of course, he had no hatred for his guest at all, because he had more love for his neighbor than others. He simply wanted to preserve the silence of desert living, so that nothing would disturb his contemplation. And this is not so easy to achieve. Therefore, he knew who needed to be driven away, because they could break the silence, whom to accept and instruct, and whom to let in, but not to start conversations with them and accustom them to silence, which is what the story will be about now. One brother was eager to see Arseny. He went to church and asked the monks to take him to the saint, and they sent one brother with him to take him to the abba. They came, knocked, the saint opened for them, invited them to his place and kissed them. Then they all sat down and sat in complete silence. Neither the guests nor Arseny said a word. Much time passed in this way, but the elder did not break the silence. “I have to go,” said the conductor. - I'm with you. Who needs such a conversation? - the brother said dissatisfied. And they both left Abba Arseny and headed to the church, but on the way the brother asked: “Take me to Moses, who used to be a robber.” Abba Moses met them with great joy and treated them to food. He talked to them without counting the time, answered all their questions, and only after that they said goodbye. The conductor asked his brother. – Which of the two saints do you think is higher in virtue? - The one who received us in a friendly manner and treated us. When the great elder heard about this, he was amazed, because he, too, did not know who to give preference to and began to beg God to reveal (the truth) to him. In a dream he saw a river and two boats. In one, the divine Arseny sat in complete silence and with him was the Spirit of God. In another, Abba Moses and with him God’s angels, who treated him to honeycombs. The elder realized that God had blessed both saints. But the silence of Arseny is higher than the hospitality of Moses, because with him was the Spirit of God, and with Moses the angels of God Almighty. The angelic treat meant the benefit of hospitality, and the grace of the Holy Spirit that rested on Arseny showed the full height of his silence. The elder came to Arseny to talk to him and get some benefit, but seeing that the Abba was locked up and dying, he did not dare to knock on the door and disturb him. Nevertheless, the elder bent down, looked into the crack and saw that the monk was all glowing like fire. Of course, he was touched when he saw such a picture. After some time, the elder finally knocked on the door. Arseny came out and, seeing that the guest was looking at him with wide eyes, asked: - How long have you been here? Didn't you see anything? The elder silently shook his head. Arseny had another amazing feature: he never discussed issues of interpretation of Scripture, never wrote about it in letters. But not because he was incapable, this is not even possible to imagine, for he always explained any questions to people completely freely and deeply, but because he was used to being silent and not doing anything for show. This was the main reason. In church, during services, Arseny tried not to look at anyone and so that no one would notice him. To do this, he stood behind everyone, hid somewhere behind a column, around a corner, behind a ledge, did not look at anyone, listened to himself, thus concentrated his mind and easily ascended to God. The great Arseny was used to constantly whispering to himself: “Arseny, why did you leave the world?” That is, for what purpose did you part with the world? What is the purpose of monastic life? Please God in everything, as God commands, and be diligent in this. He also often got used to whispering to himself: “I have often repented of my words, but never of my silence.” That is why he avoided communicating with people, speaking only when he was sure that the conversation was necessary and pleasing to God. So, for example, one day, having learned that many guests had come to the Skete, he immediately ordered his assistants: – Ask them why they came. They learned that the guests were going to Thebaid on their own business, and the abba realized that there was no need to interrupt the silence: “Since they didn’t come to me, and they don’t need me, then there’s no need to meet with them.” Therefore, feed them and see them off on a good journey. Abba Arseny, when he was still serving at court, fervently prayed to God: “Lord, guide me so that I may be saved.” And then one day, when he was praying like that, a voice came to him from above: “Arseny, run from people, and you will be saved.” When he heard this, he immediately left the world, went to Skete and joined the ascetic men. He again began to pray to God with the same words and again he heard a voice that said: “Arseny, run, be silent, remain silent - this is the basis of sinlessness.” By doing this, Arseny very soon became great, ahead of almost all the fathers in contemplation and knowledge. One day the elders went to Abba Arseny and began to ask him to meet. He heeded their many requests and opened the door for them. They came in and asked to explain why the silent ones do not give answers to anyone and for what reason do they do this? “When a girl sits at home with her father,” he answered, many want to marry her, but when she gets married, not everyone likes her anymore. Some praise her, others neglect her, and she no longer has the reverence that was there before, when she was surrounded by secrecy. So are the secrets of the soul. If they are divulged, then not everyone will like them, even if they are pleasing to God. 2. Abba Dula said: “If the enemy forces us to remain silent, citing some reasonable or unreasonable pretexts, we will not listen to him. Nothing will help us understand all his tricks and not fall into his clutches as silence and moderation in food. These two virtues, more than others, give vigilance to the inner eyes. 3. He said: “Stop maintaining relationships with many people, otherwise your mind will become curious and immersed in worries, darken from this and will no longer be able to see clearly in the free atmosphere of silence.” 4. Abba Theodore of Fermi said: “If a person has known the sweetness of a cell, he always rushes to it, not because he hates his neighbor or despises him, but because he can no longer do without the pleasure that he experiences in it.” 5. They said about Abba Isidore that when one of the monks came to him, he hid in his cell. The brothers asked: “Animals also run away and save themselves in holes,” he answered. This is how the elder spoke, wanting to benefit the brothers, so that they too would love silence and strive to not be distracted by anything. 6. Abba Moses said to Abba Macarius, who was then living in the Skete: “I want to remain silent, but my brothers don’t let me be with me all the time.” What should I do? “I see that by nature you are compliant and cannot drive your brother away.” But if you want to suffer hesychia, go into the desert, to distant Petra, and there you will find hesychia. Abba Moses did just that and found peace. 7. Abba Aio asked Abba Macarius: - Tell me the word, how to be saved? - Run away from people, sit in your cell, mourn your sins and don’t like talking to people, then you will be saved. 8. Abba Moses also said: “A man who runs away from people is like dry grapes, that is, when completely ripe, he is very sweet. And whoever is among people is like an ovary, completely immature, it is impossible to eat it, because it is sour.” 9 . One day Abba Joseph fell ill and sent for Abba Theodore: - Come to me so that we can see each other before the soul leaves the body. It was just the middle of the week, and Abba Theodore did not go and told the sick man: - Wait until Saturday, I'll come. And if you leave the world earlier, then we will see you in the next century. 10. The brother asked Abba Rufus what hesychia is and what is the benefit of it. The elder answered: – Hesychia is to sit in the cell with the knowledge and fear of God, breaking away from rancor and arrogance. Hesychia gives birth to all virtues, saves the monk from the fiery arrows of the enemy and makes him invulnerable. Therefore, brother, gain hesychia, constantly remember the fear of death, for you do not know at what hour the thief will come, and be sober in soul. 11. Once Abba Ammun came from Raif to Klisma to meet with Abba Siso, and saw that he was very upset that he had left the desert. “Why are you grieving, Abba,” said Ammun. What are you supposed to do in the desert when you're old? The elder looked at him gloomily and said: – What are you talking about, Ammun? Isn’t it enough that only in the desert is thought free? Abba Sisoes spent seventy-two years in hesychia on the mountain of Abba Anthony (after his death), and before that he lived for many years in the Skete next to Abba Or. You see why, after so many years of hesychia, he so longed for the desert for the sake of silence. 12. Once Abba Sisoi was sitting in Klysma, lost in thought, and (suddenly) asked a student: -Have you watered the date palms? – What kind of palm trees are there in Klysma? asked the student. – What am I doing in this Klysma? said the old man. Take me to the mountain again. 13. The elder said: “A good stay in the cell fills the monk with all goodness.” 14. He said that the monk should, even if he receives bodily harm, not pay attention to it and thus acquire his hesychia. 15. The brother came to the most experienced elder and said to him: “Sit in your cell, and God will give you relief,” the elder advised. 15. Abba Daniel told how one day a courtier came to Abba Arseny and handed him the will of a relative, a member of the Council, who left a huge inheritance. Abba took it, read it and was about to tear it up, but it fell at his feet with the words: “Please don’t tear, otherwise you won’t blow my head off.” “He died recently, and I died much earlier,” said Abba Arseny and dismissed the courtier, returning the paper to him. 16. Abba Theodore of Fermi bought three good and useful books. He brought them to Abba Macarius and said: – Here I have three good books, they are very useful, my brothers also read them and benefit. Please advise what is better: to keep them for the benefit of me and my brothers, or to sell them and give the money to the poor? “Deeds are good,” answered the elder, but non-covetousness is higher than all. The non-acquisitive person has already passed through the active life and has succeeded in silent contemplation. Hearing this, Abba Theodore went, sold books and gave the money to the poor. 17. Abba Cassian told about a monk who lived in a cave in the desert. One of his relatives according to the flesh told him that his father was seriously ill and was about to die, and he needed to come and take over the inheritance. “I died for the world even earlier,” the monk answered his relative, “but how can a dead man become an heir?” 18. One of the fathers said that there was one elder who was awarded great grace from God. He was renowned for his virtuous life. His name reached the emperor, who sent for him to take blessings from the elder. When they met, the emperor benefited greatly from his conversation and offered him gold. The elder took the gold and, returning to his place, began to plow the land again and monitor the affairs of the farm. 19. One day a possessed man was brought to him, and the elder said to the demon: - Get out of God's creation. “I won’t listen to you,” answered the evil spirit. - Why is this? asked the old man. “Because,” said the evil one, “you have become like one of us: you have abandoned concerns about God and plunged into earthly things.” 20. The Kinoviarch asked Saint Cyril of Alexandria: – Whose life is more important: ours, who have brothers under our command and guide them to salvation in various ways, or those who are saved in the desert alone with themselves? “There is no need to compare Elijah and Moses,” dad answered, “they both pleased God.” 21. The elder said: “I believe that the Lord will not be unrighteous when he delivers from prison and when he throws him into prison.” 22. They told about such an instructive incident from the life of Abba John Kolov. One day he came to church from Skete and, hearing the brothers arguing, returned to his cell. But before entering it, he walked around it three times. Seeing this, the brothers were perplexed as to why he did this. They came up and asked to explain their actions. “My ears are full of spores, and I made a circle three times to clear them, and then entered the cell, finding silence of mind. - it’s essentially like sitting locked up in a cell in prison and constantly thinking about God. The words of the apostle mean the same thing: I was in prison, and you came to Me (Matthew 25:36) 24. They said about him that when he returned from the harvest, or after visiting the elders, he indulged in prayer, reading or psalmody in order to restore his thoughts to their previous state. 25. The brother asked Abba Sisoya to speak to him for a long time, and Abba said: “Sit in your cell, be sober, entrust yourself to God with many tears, and then you will find peace.” 26. The elder said: “A warrior or hunter, when he sets out with a weapon, does not think about whether the enemy is wounded or saved, everyone thinks only about himself, this is how a monk should be.” 27. He said: “Strive to remain silent, do not worry about anything, pay attention to your work, protect yourself, rise with the fear of God and do not be afraid of the attacks of the wicked.” 28. The elder said: “Although the saints have labored, they have already reached the realm of peace and therefore have already freed themselves from worldly thoughts.” 29. Abba Aloniy said: “If a person does not say in his heart that there is only me and God in the world, he will not find peace.” 30. Paisius, the brother of Abba Pimen, made an acquaintance with someone outside his cell. Avva Pimen did not approve of him. He went to Abba Ammon and said: “My brother Paisiy is making acquaintance with some person, and I am very concerned about this. “Pimen,” Abba Ammon asked him, are you still alive? Go, sit in your cell and believe in your heart that you have already been in the grave for a year. 31. The elder said: “The Somanite woman accepted Elisha, although she did not communicate with anyone” (2 Kings 4, 1237). As they say, the Somanite woman represents the soul, and Elisha the Holy Spirit. As soon as the soul retreats from acquaintance with bodily people, the Spirit of God enters it. And then she will be able to give birth, although she was previously barren.” 32. When Abba Sisoes sat in his cell, he always locked the door, and all the ancient fathers did the same. 33. Two friends became monks and, thanks to their high life, became great ascetics. It so happened that one of them was elected cinematographer, and the other remained an anchorite, achieved perfection through his exploits, performed many great miracles, and was awarded the gift of casting out demons, healing the sick and clairvoyance. The Cinematographer, having heard that his friend had been awarded such great gifts, retired from people for three weeks and began to earnestly pray to God so that He would reveal: “Why does he perform miracles and become known to everyone, while I am deprived of all this.” An angel of the Lord appeared to him and said: “He performs his spiritual work in his cell, turning to God day and night with lamentations and tears, and does not eat or drink for the sake of the Lord. But you take care of everything, communicate with everyone, and therefore the consolation that you receive from people is enough for you.” 34. The elder advised not to worry about anything except the fear of God. “I,” he said, although I am forced to take care of carnal needs, never do this before the due time.” 35. Abba Sisoes said: “When a person takes care of you himself, then you have no reason to order him.” 36. The elder said: “Carelessness, silence and secret activity give birth to purity.” 37. The brother asked the elder: – How should a monk behave in his cell? “Refrain from knowing many things,” the elder answered, “in order to give the thought leisure and to instill knowledge in oneself.” – And if a monk leaves his cell, how should he behave? “The monk is like a turtle dove,” answered the elder; at the right time she flies into the sky, spreading her wings. And if she lingers outside her nest, she will be torn to pieces by birds of prey, and she will lose all her beauty. That's how the monk is. He leaves his cell at the hour of worship only to spread the wings of his thoughts, and if he lingers outside the cell, then the demons will count on him, and his thoughts will turn black. “How,” the brother asked again, “does the devil take the monk out of his cell?” “The devil is like a spellcaster who, with simple words, forces the animal to crawl out of its hole, and having caught it, shows the animal in city squares for the amusement of the public and destroys it, forcing it to entertain people. And when it gets old, it is burned or drowned in water. The same thing happens to a monk if, due to the suggestion of thoughts, he leaves his cell. 38. Another brother asked the elder: – How should one remain silent in a cell? - To sit in a cell and not remember anything human. – What activity is good for the heart so that you can do it all the time? “The perfect work of a monk,” answered the elder, always listen to God and not be distracted. 40. Three holy anchorites met and began to talk about what smart work should be done in the cell. - I, brothers, as soon as I began to hesycate, I crucified myself entirely to external things, remembering what was said in Scripture: “Let us break their bonds and cast off their fetters from ourselves” (Ps 2:3). I built a wall between my soul and bodily things and said in my mind that just as you cannot see someone standing outside behind the wall, so do not look at external things, but pay attention to yourself, placing your hope in God every day, and then you will be like a guest and a stranger, and henceforth you will be free. Keep in mind the angels who appear at every hour, descending for souls, and always expect the end and say to yourself: My heart is ready, O God (Ps 56:8). And I see an angel. He is standing next to me on the right, waiting for me. I always see him in front of me, I protect myself, I’m afraid of him, he sees all my ways. I see how every time he ascends to God and talks about my deeds, words and thoughts. – I always contemplate the Church of the intelligent powers and the Lord of glory in the midst of it, shining brightest of all. And when I feel discouraged, I turn around and see the wondrous beauty of angels, hear their singing, constantly praising God, the harmony of their voices, and I rise above the earth, and everything earthly seems to me like dirt. - From early morning I go to my Lord and, having bowed to Him, I fall on my face and confess my sins. Then I bow to His angels and ask them to pray to God for me and for all creation. Having completed all this, I descend into the abyss and bypass the torments of hell and see what torments the people of the Church are subjected to, I mourn their fate and think with them that this awaits me too. I see there continuous indescribable sobs and tears, a sea boiling with flames and splashing sparks, fiery waves rising in it to the mountain peaks, and countless people thrown into it and tormented by wild and bestial demons. And just as ashes burn, but do not burn out and always remain in the fire, so they gnashing their teeth, mourning their sins, rushing about, although with their vices and crimes they themselves have turned away from God’s mercy. I feel compassion for them, I can barely contain the crying in my heart. As the Scripture says, my tears were bread for me day and night (Ps 41:4). 41. The brother came to the Skete to Abba Moses and asked him to speak to him. The elder said: “Go, sit in your cell, she will teach you everything.” 42. He said: “Whoever is close to God and who always thinks about Him does the right thing in not allowing anyone into his cell.” He added: “The only way to know Jesus is through a lot of work and humility and unceasing prayer.” 43. They said about a certain elder who lived in Kellia that he spent his entire life in seclusion, never left it and did not even go to church. He had a brother according to the flesh who lived in another cell. When he fell ill, he sent for this old man, asking him to visit him before his death. “But he answered the messenger: “I can’t come, because he is my brother in the flesh.” The dying man again sent for him: “Then come at night, we need to see each other goodbye.” The elder answered: “I can’t, because if I see you, my heart will no longer be pure before God.” The weak man died, and the brothers never saw each other. 44. It was told of Amma Sarah that her cave was on the (high) bank of the river, and she lived in it for sixty years without ever looking down at the water. 45. Abba Theodore of Fermi said: “If I don’t rid myself of these regrets, then they will not allow me to be a monk.” 46. The brother came to Abba Theodore to teach him to sew, and brought threads with him. The elder stood up, wet the threads, and began to prepare the base. “Do this and that,” the brother advised him and went to his cell, and the elder sat down to work. An hour later he prepared food for himself and left his sewing. The brother came the next morning, and the elder said to him: - Take your threads and leave. You come here to plunge me into temptation and worldly worries, so I won’t let you come here anymore. 47. Abba John said that if a person has a vessel of God in his soul, then he can live in his cell without worldly vessels. And vice versa, you can also live in a cell with worldly vessels. And if a person has neither God’s nor worldly vessels, then he has nothing to do in his cell. 48. In the monastery there was a brother who achieved a great degree of achievement. When the brothers from Skete heard about him, they came to look at him. They came to him while his brother was working, he stood up, greeted them and sat down to work again, not paying attention to them. The brothers looked at him and asked: – John, didn’t the one who tonsured you as a monk teach you when your brothers come, to meet them, take off their cloaks and offer: “Sit down, help yourself.” “Sinner John,” answered the elder, did not have to study this. 49. The brother asked the elder: – What thoughts should remain in my heart? – Everything that a person thinks, from heaven itself and below, is vanity, and only he who is committed to the memory of Jesus abides in the truth. 50. The same old man was asked: – What should a monk be like? “In my opinion,” the elder answered, “one on one with God, that is, one must always think about God.” Just as a bunch of grapes that lie on the ground rots, so does the thought of one who is dying if he is distracted by earthly things.” Hesychia is very useful for a monk. It not only stops any evil, but also purifies prayer and puts sorrow and tenderness into the mind, for it carries with it four virtues: generosity, meekness, vigilance and abstinence, and with their help, keeping the prayer continuous, very soon grants him dispassion. 2. Timely silence is very good, because it is the mother of the wisest thoughts. A good spirit avoids verbosity in order to be beyond all confusion and dreams. Hesychia generates virtues thanks to a constant and irresistible passion for God. 3. A monk who has made friends with silence is loved by God, for he himself loves God and only wants to communicate with Him alone in pure prayer. While still on earth, he always imagines the heavenly, and his mind has only one concern, how to please God and become a temple of the Holy Spirit. 4. Such a person competes with the angels with his life, always rushing into the desert in order to communicate with God in great silence and carelessness. He makes his mind an unsullied mirror of God, according to the word of the great Elijah and Baptist, the Forerunner of the Lord. 5. Blessed is the man on earth and in heaven who counts everything as rubbish in order to gain Christ (cf. Phil 3:8) and constantly abides in a spirit of meekness and silence. Abba Isaiah said: “Whoever wants to achieve peace in his cell, so as not to add enmity to enmity, must leave people in every matter, not expose or justify anyone, not praise, not please, not call his neighbor to judgment, not upset him in anything, not pay attention to his shortcomings and not allow the sting of a hostile plan to sting his heart, which imperceptibly destroys knowledge and the will of the madman. Only under such conditions does a person understand himself and realize that he is harming him, and then he finds peace.” 2. He said that the hesychast must test himself every hour to see whether he has passed those who held him in the air and whether he has freed himself from them during his lifetime. After all, while a person is in their slavery, he is not yet free. Therefore, he should make efforts until it is justified. 3. He said: “He who is dying must have a fear of an answer before God, anticipating even his breath. When sin seduces his heart, fear will no longer remain in him, and mercy will be removed from him.” 4. He said: “The hesychast needs three things: constant fear, continuous prayer requests and eternal preservation of the heart from death. He should take care of himself and not listen to unhelpful words, for they ruin all his work.” 5. As Abba Isaiah said, when the elder asked Abba Serapion: – Create love, tell me how you see yourself? “I remind myself of the one who sits in the tower and looks out, and gives a sign to passers-by so that they do not approach him. “And I see myself as if I had fenced myself off with a wall and reinforced it with iron pins.” If someone knocks and I hear who he is, where he’s from, what he does, what he needs, I won’t open the door for him until he leaves. He who constantly looks into his heart turns away from the beauties of life. For he lives in the spirit and is not interested in carnal desires. Such a person seems to be in a bastion of virtues, which for him are like guardians of the city walls of purity. Therefore, all demonic machinations are powerless against him, even if the arrows of coarse passion reach the gates of human nature. When the soul no longer thirsts for earthly beauties, then the mind enters it, no longer knowing despondency, while despondency does not allow the soul to serve with pleasure in the “service of the word”, nor to clearly desire future blessings, and even temporary life is dishonored beyond all measure, because allegedly there can be no work worthy of virtue in it. Dejection degrades even our knowledge, which, according to him, turns to many objects, but none of them can reveal to us perfectly. Let us avoid the passion of despondency, which makes us weak and despondent, but let us set narrow limits for our mind to direct our gaze only to God and remember only about Him. Only then will the mind turn to itself and be able to get rid of its previous indifference to everything like the plague. Our very mind demands this from us: to close all the doors, leaving only the memory of God. Only then will we help the mind act in our favor. You just have to repeat “Lord Jesus Christ...” to achieve the goal of any enterprise. Scripture says that no one can call Jesus Lord except by the Holy Spirit (1 Cor. 12:3). Therefore, the mind must always contemplate the utterance of prayer in its inner treasuries, so as not to be distracted by any imaginary fantasies. Those who constantly chant the holy and glorious name of the Lord from the depths of their hearts will later be able to obtain light to enlighten their minds. For the name of the Lord, retained by the mind through constant diligence, with the proper feeling, will certainly burn away all the dirt that has settled in the soul. For it is said that our God is a consuming fire (Heb. 12:29). During prayer, the Lord calls the soul to great love in His glory. His glorious and beloved name, lingering in the memory of the mind, from the heat in the heart will certainly enter into our habit of loving His goodness, and there will no longer be any obstacles to this love. God is a pearl of great price, for which man sold all his property in order to acquire it and rejoice unspeakably in its possession. When the soul is disturbed by anger, overwhelmed by intoxication, or irritated by terrible cowardice, the mind cannot retain the memory of the Lord Jesus, even if you force it. After all, he is already darkened by the ferocity of passions and becomes completely alien to his own feelings, therefore the desire to put a stamp on the soul disappears, so that the mind can indulge in the necessary work without distraction, because the memory of the mind becomes rough due to the cruelty of passions. And when the soul is freed from passions, then even if for a short time the desire is captured in oblivion, the mind will immediately, using its own skills, passionately re-enter the long-awaited and saving catch. After all, there is now grace in the mind, accompanying the soul and holding the mind: “Lord Jesus Christ.” This is how a mother teaches her baby, constantly repeating to him: “Dad,” until he gets used to saying “dad” himself and instead of various babbles, he will clearly pronounce “dad” even in his sleep. Therefore the apostle says that the Spirit strengthens us in our weaknesses; for we do not know what to pray for as we should, but the Spirit Himself intercedes for us with groanings that cannot be expressed (Rom 8:26). For we, being still infants in comparison with the perfection of virtue, always need the help of the Spirit, so that our thoughts are always embraced and enjoy His inexpressible sweetness, and then we can intentionally achieve memory and love for God our Father. Then we will, as the apostle again says, exclaim: “Abba Father!” calling upon God the Father continually, called to this by the Holy Spirit. Even those who perform signs, wonders, and mighty manifestations in the world cannot be compared with those who remain silent in knowledge. Love the inaction of hesychia more than the feeding of all the hungry in the world and the conversion of many pagan peoples to the knowledge of God. It is better for you to free yourself from the shackles of sin than to free all slaves from slavery. It is better for you to live in peace with your soul, in the unanimity of the entire trinity of human composition: body, soul and spirit, than to reconcile those who quarreled with the teachings. It is better for you to be a laconic but experienced expert than to wittyly exude teachings like a river. It is better for you to take care of the resurrection of your own soul, killed by passions, to remind yourself of the desire for divine truths, than to resurrect the dead (here, probably, Saint Isaac is talking about Origen). Many people showed their strength: they raised the dead, and were exhausted in order to convert the lost, and performed great miracles, and with their edifications directed many to the knowledge of God. But having given life to others, they themselves fell into vile passions and destroyed themselves. When their affairs were revealed, they became a temptation to many. Their soul was weakened by illness. But they did not take care of their own health, but rushed into the abyss of worldly life in order to save the souls of others, although they themselves were still sick, and therefore they destroyed themselves, having lost hope in God, which I have already spoken about. After all, the weakness of the senses does not allow one to resist the flames of things that make annoying passions run wild, much less overcome temptations. These people need special self-care. They should not date women, indulge themselves, accumulate money and acquire things, accept and enjoy honor and fame from people. Reprove the intemperate with the nobility of your behavior, and the shameless in their feelings with the guarding of their eyes. Clear your cell of all pleasures and excesses. Then, even without your own will and effort, you will achieve abstinence. After all, as long as we respond to our needs, we cannot restrain ourselves. Those who won this external war have become emboldened and are no longer afraid of internal dangers. They can no longer be intimidated by anything, and they gain strength in the battle against passions. If you close the city gates, that is, all the senses, then you can overcome everyone in the city and outside the city without being ambushed. Blessed is he who has turned his bodily actions into the work of prayer, believing that as long as he works next to God and thinks about Him day and night, God will not abandon him in all his needs, since this person shirks work for the sake of God. And if a person cannot work in hesychia and must support himself by handicrafts, let handicrafts only help spiritual life, but will not be a means of enrichment. For perfect people, any work disturbs peace of mind, but for weak people, that is, imperfect people, work is a support in weakness. There is nothing greater than to cast oneself before the Cross of Christ night and day, and to always pray before the Cross. This happens often. A person falls to the ground on his knees in prayer, and then raises his hands to the sky and gazes at the Cross of Christ and brings all his motives to God. While he is praying with tears in confession and tenderness, suddenly an unspeakable and inexpressible pleasure arises in his heart, and from the sweetness his whole body weakens, the light in his eyes fades, and he falls face down to the ground, all his aspirations change, so that he cannot move his arm or leg, nor make a prostration, such joy and pleasure have seized his soul. Think about what was said day and night, and do not look for anything else other than this. If you do not perform a feat, you will not achieve such a state. If you don't start knocking, they won't open the door for you. Until a person dies: the outer one, having parted with all worldly work and care, and the inner one, with all evil thoughts; and until every natural movement in the body weakens, so that no sinful pleasure enters the heart, the sweetness of the Holy Spirit cannot dwell in the heart of a person, and he will not become involved in that spiritual intoxication and madness of which the ignorant accused the apostles. If you cannot yet perform such perfect work of hesychia, then take care of external righteousness, so as not to separate yourself from another path of life. Without the grace of God, a person cannot enter the door of salvation. Question: What, in a nutshell, is the power of hesychia? Answer: Hesychia mortifies external feelings and raises the internal movements of the soul and brings them to the highest ascent, when it also mortifies the movements of thought. Question: What kind of work should a hesychast do in his cell so that his mind is not carried away by vain thoughts? Answer: The only thing a monk can do in his cell is to cry, and then he no longer has time to pay attention to another thought. The solitude of a monk in his cell teaches him to live as if in a grave: he is far from human joys, and his only accomplishment is sorrow. Who always sees that a dead man lies before him, that is, his own soul, killed by sins, can he not weep incessantly? From grief a person comes to purity of heart. If a person achieves this purity, then he receives continuous consolation from the Spirit, and there is no time left not to taste this pleasure. He sheds tears of joy and, among these tears, is rewarded with contemplation of revelations from the Lord at the height of his prayer. He cannot pray without tears. The Lord said about this: Blessed are those who mourn, for they will be comforted (Matthew 5:4) As the sages say, the crane rejoices only when it flies far from the inhabited earth and, having arrived in a deserted place, settles there. So is the soul of a monk: only by withdrawing from the human environment and learning to spend time in silence, awaiting the time of its exodus, will it accept heavenly grace. The key that opens the heart to divine meanings is given through love for one's neighbor. And when the heart is freed from bodily bonds, then only to it the gates of knowledge are opened. Oh, how beautiful and praiseworthy is love for one's neighbor! If only caring for her does not distract us from loving God. Oh, how sweet is the meeting with our spiritual brothers if we can maintain love for both God and them! It is good to think about your neighbors, but you need to do it as it should be, that is, watch carefully so that, under the pretext of love for your neighbor, you do not fall away from secret work and constant communication with God. You need to communicate very judiciously with your brothers, without spending a lot of energy on it, and devote the rest of your time to talking with God. He who talks excessively with his neighbors destroys his conversation with God. The mind is not able to hold two conversations at once, both with people and with God. Even communicating with spiritual brothers for a long time is destructive, let alone communicating with laymen, their mere appearance causes confusion in the soul of a monk. Speeches devoid of contemplation outrage the heart of the hesychast. If at the same time he begins to soar with his mind in dreams, he will renew and revive passions in himself, and the passions, swelling, will give rise to sins that will destroy a person. Brothers, that is why we must sit in a cell behind a locked door, so as not to know about the evil deeds of men, and then we will see all people holy and conscientious, without knowing anything more about them. And if we begin to denounce and condemn, scold and condemn, then how will our monastic work differ from city life? Chapter 6: How and why a person is possessed by thoughts and to what extent are we responsible for this Abba Isaiah asked Abba Pimen about unclean thoughts and heard in response: “If you leave the laundry basket closed, then over time all the damp clothes in it will rot. So are thoughts, if we do not create them physically, over time they will go away on their own.” 2. In the same way, he answered this question to Abba Joseph: “If someone throws a snake or a scorpion into a vessel and puts the lid on tightly, over time he will certainly die. Likewise, evil thoughts, which are nurtured by demons, will grow cold and wear out from patience.” 3. Another brother came to this elder and asked: – Can a person keep all his thoughts to himself without giving any of them to the enemy? “A man,” answered the elder, when he gives one thought, he receives ten in return. 4. Another brother asked the elder about his annoying thoughts and heard in response: “There is fire on your right, and a vessel with water on your left.” If the fire flares up, take water from the vessel and extinguish the fire. – Fire is the sowing of the enemy, and water is the submission of oneself before God. 5. The brother asked Abba Sisoya: – Why don’t passions leave me? “The vessels of passions,” answered Abba, “are inside you.” Pledge them and they will leave. 6. Abba Joseph asked him about this: – How long will a person have to cut off passions from himself? – Do you need to know the time? “Every time,” the elder answered, when passion comes, cut it off immediately. 7. One day some guests came to Abba Joseph in Enat and asked: – Does meeting a passionate thought harm the soul? – If pure and pious thoughts bring benefit to the soul, then it is obvious that shameful and evil thoughts harm it if it lingers on them. “I don’t see any war in my heart.” “You are like a city,” the elder remarked to him, “in which the gates are open to all four directions of the world, and whoever wants to comes in and out through them, but you don’t see it.” If you locked the gate and did not allow evil thoughts to enter you, you would see how they crowd outside and try to overcome you. 9 . The elders said that you should never allow thoughts to settle in you. And if someone penetrates you, you need to ask him: “Are you ours or the enemy,” and then be sure to tell about him in confession. 10. The brother asked one of the fathers: – What should I do? I’m overwhelmed by too many thoughts, and I don’t know how to reflect them? – Do not fight with all of them at once, but only with one, for all the thoughts that come to a monk have one head. You need to understand what kind of head it is and strike it, then all the others will disappear. 11. The elder said: “What is reprehensible is not that thoughts enter into us, but that we abuse them. This happens when we begin to be guided or crowned by them.” The holy elder taught to refute them with objections or, starting from them, change them to good ones. 12. Abba Theodore of Skete said: “A thought comes, confuses and occupies me, and I can no longer do anything; it prevents me from doing virtues. And a sober husband will shake off all thoughts and stand up for prayer.” 13. Abba John Kolov said: “I am like a man sitting under a large tree who sees many animals and snakes approaching him. Since he cannot repel them all, he climbs a tree and escapes. So I sit in my cell, I see evil thoughts around me, and since I don’t have the strength to resist them, I run to God with prayer and am saved.” 14. The elder said to his brother: “The devil is your enemy. And you are home. The enemy will not stop throwing any unclean things he finds into your house, and you do not stop throwing them out. If you give up, the house will be filled with uncleanness, you won’t even be able to enter it, so free it from all dirt so that it doesn’t even have time to throw anything at you, and then your house will become clean by the grace of Christ. 15. It was said that seven monks lived on the mountain of Abba Anthony, and during the ripening of the dates they took turns driving the birds away from the trees. One old man on duty shouted: “Away with the unclean thoughts inside me and the birds outside!” 16. The elder said: “Satan is twisting the rope. Give him the tow, he will weave it too.” So the elder said about thoughts that if thoughts are left to Satan, then he will weave a very strong rope from many thoughts. 17. The brother asked the elder: – How should the mind drive away unclean thoughts? – The mind cannot do this of its own free will, because it does not have sufficient strength; but if thoughts invade the soul, you must immediately resort to the Creator of the soul with prayer, and He will destroy the thoughts like wax. 18. Abba Pimen asked Abba Joseph: – What should I do if thoughts approach me? Confront them to keep them out, or let them in? “Let me in,” answered the elder, “and win.” After these words, he returned to his monastery. Soon one of the Thebeans came to the Skete and told the brothers that he had asked Abba Joseph about his thoughts: “If passion approaches me, what should I do, resist it or allow it to enter? He answered me: “Do not allow passions to come to you under any circumstances, but cut them off immediately.” When Abba Pimen heard what answer Abba Joseph gave to the Thebean, he immediately stood up, went to him in Panetho and asked: “I entrusted my thoughts to you, but why did you answer me this way, and the Theban – differently.” - Don't you know that I love you? – asked Abba Joseph. “Of course, I know,” answered Abba Pimen. “Didn’t you ask me to give you the same advice that I would give myself?” “Yes, it was so,” answered Abba Pimen. “Then I explained to you,” said Abba Joseph, that if passions enter you, and you notice them and fight them, you will become experienced. I gave you the same advice that I use myself. But there are people for whom, due to weakness, it is not useful to see passions even from afar, so they must cut them off as they approach. Therefore, we, brothers, being weak, let us chase away any thoughts that approach us with prayer. And only those who have gained strength can defeat them with a reasonable and judicious objection. Brother, know that while we still live here, we walk among many traps. Therefore, we should always be careful not to fall into a hole and die. The traps of the evil one are very attractive in appearance, and he always places them on the path of our soul so that it gets there, and then he dooms it to eternal torment. Therefore, it is very harmful to relax while observing evil thoughts and allowing them to enter the soul. The attractiveness of death traps should not deceive us, otherwise we will forget how to distinguish an evil thought from another. If he finds a loophole in the soul, he will delight its feelings in evil deeds and become a death trap for the soul, if he is not driven out by prayer and tears. We should not be lost for a single moment, but always note evil thoughts. Let us constantly resort to God with prayer, lamentations and tears, and then we will extricate ourselves from all the temptations and ambushes of the evil one. Never give in, brother, to the thoughts that come, for the battle is just beginning. Look at the rain ditch: when it rains and life-giving water begins to flow into the ditch, at first the water will be completely cloudy, but over time all the turbidity will settle. So, beloved, just don't give up. The Scripture says: The streams of iniquity have made me afraid (Ps 17:5). And one more thing: God is our refuge and strength, a very present help in troubles; therefore we will not fear, even though the earth shakes (Ps 45:23). When an evil thought comes into your mind, cry to the Lord with tears: “Lord, be merciful to me, a sinner, and take away evil from me.” God knows the hearts and knows the thoughts which arise from a malicious plan, and which are imposed from the outside by demonic malice. Just know that the more you fight and endure, working for the Lord, the more your mind and thoughts are purified. The Lord said: Every branch of Me that does not bear fruit He cuts off; and every one that bears fruit he cleanses, that she may bear more fruit (John 15:2). Just strive for salvation, because God helps those who strive to be saved. Listen to another parable about evil thoughts. New wine, flowing from the press into the vessels, at first seethes as if it were boiling over an open fire, so that even the vessels can burst from strong pressure; and then it will settle, be cleansed, and all movement in it will cease. Likewise, when a person comes from the affairs of this world to work for God, submits himself to the Lord and endures sorrows, then envious demons disturb his mind in many ways, mixing with it daring indignation, so that if the vessel turns out to be flawed, that is, the soul persists in unbelief and doubt, it could be blown up. And if the soul is firm in faith, then thoughts begin to gradually pacify, the person’s heart calms down and, having been purified, perceives within itself with all clarity the overshadowing of the Spirit. In other words, demons are like evil wolves who wander near monastic cells, expecting to see an open door, run into the cell and tear the souls of those who fall into their teeth. And if the door of the soul is closed, they will only gnash their teeth and leave. The door is closed to the soul that is established in faith and guards all senses. Do not be timid and do not be afraid of their villainy. They cannot harm you unless you surrender yourself to them. Christ is your helper, He said: Behold, I give you power to tread on serpents and scorpions and over all the power of the enemy, and nothing will harm you (Luke 10:19). Therefore, beloved, take courage and be strong in your God, for His mercy endures forever (Ps 105:1). Three things control the soul until it reaches great measure, and do not allow virtues to settle in the mind. This is captivity by passions, laziness and oblivion. Oblivion fights with a person until his very last breath, plunging him into torment. It is stronger than all other thoughts and gives rise to any wickedness, at any time destroying everything built by man. 2. He said: “If you sit in your cell and perform your service in silence before God, and your heart suddenly submits to something that is not God, and you begin to think that this is not a sin, but just thoughts, then your service to God, which you perform in silence, will not be true. After all, if you say: “God accepts the service of my heart, which I did in silence,” then the silent submission of your heart to evil and indifference in evil will count your silence as a sin before God.” Some ask: “If sin is abolished by Baptism, then why does it begin to act in the heart again?” We answer that it acts in the heart after Baptism, not because it remained there, but because we loved sin because of the abandonment of the commandments. Holy Baptism completely frees a person, but he can again become entangled in addictions and then must free himself by doing the commandments, this is in his independent will. If the thought lingers on pleasure or anger, this is not a sign of remaining sin, but of voluntary addiction. For we have the power to cast down every thought and every high thing that rises up against the knowledge of God, according to the word of Scripture (2 Cor 10:45). An evil thought, when driven away, becomes a sign of love for God, not sin. The sin is not that a thought invades you, but that you become addicted to it. If we don’t love this thought, then why should we linger on it? The heart cannot communicate with what it hates; if we do communicate, then we are villains. You have both the power and the weapon to destroy thoughts. This weapon of our militia is not carnal, but entrusted by God's authority to protect our borders and overthrow our thoughts. Therefore, if you have all the strength to repel thoughts, but you do not resist their invasion, it is immediately obvious that, through your unbelief, you are enjoying and entering into an agreement with them. Therefore, it is not Adam, but you yourself who are the culprit of their actions. Question: But how can one enjoy thoughts or enter into an agreement with them who has shut himself up in a cell, fasts and abstains every day, lives in poverty, in a foreign land, stays awake at night, sleeps on the bare ground, prays and endures many sorrows? Answer: You said well that an ascetic who succumbs to thoughts can already endure many sorrows. But if we work without sadness, with joy and zeal in the above-mentioned virtues, then we are no longer voluptuous in our minds. However, a person who suffers from bodily labor cannot help but enter into communication with thoughts and find consolation in them because of the inconsolability of his labors. If a person does not have such a desire, he does not grieve from hardships. We endure this only because we suffer not from the desire for future benefits, but only from fear of the temptations that befall us. Therefore, we consider an evil action to be our own sin, and the thought preceding it is called an alien influence. But it is impossible to learn to avoid this influence until we see that it is ours and not someone else’s. After all, until we have entered into an alliance with a thought, it is vile and disgusting for us, like a thief who unexpectedly breaks into our house, because he forcibly attracts the mind to himself. But know for sure that the thought comes from our own decisions. Either after Baptism we entrusted ourselves to some evil thought, which led us to commit a sin, so we are responsible for this, even if we did not intend to do evil, or we voluntarily accepted an evil seed, thanks to which the evil one was able to get into us. If the devil has captured us by instilling evil thoughts in us, he will not leave us until we purge everything he has instilled. And if he remains in us because of our crime, then he will only run away when we show works worthy of repentance. God will remove him from us thanks to our alms and prayer, called to this by our patience with all the temptations that have befallen us. Therefore, I call the sin of thought not the sin of Adam, but of the person who did evil or received an evil suggestion. If you say that a thought appears before a crime or evil sowing, and ask who is to blame for this thought, I will answer you that it was in your power to overthrow the thought at its first appearance. And you did not get rid of him, but communicated with him until he brought you to sin. After all, if you were not able to destroy the thought before the sin, your mind is so weak, then how can you promise to cut off the thought after committing a sin, when it has already strengthened its position in you thanks to deeds, and holds you by force? And if you admit that with God’s help you can cut off a thought, then know that even before committing a sin, if you wanted, God would have helped you. When you see how your heart has received help, understand exactly that grace did not come by chance, but was given to you in Baptism and secretly made you recoil from thoughts of hatred. Therefore, Christ, who freed us from all devilish violence, did not forbid invading our hearts so that hateful thoughts could be immediately destroyed, and beloved thoughts would remain as long as they are loved. And in exactly the same way the grace of Christ would be perceived with love, and it would be in the human will to love hardships for the sake of grace or thoughts for the sake of pleasures. We should not be surprised that we are powerfully influenced not only by our favorite thoughts, but also by those we hate. Like some crafty relatives, invading thoughts cooperate with each other and with our lusts. Each thought, coinciding with the will of the doer, transfers it to a related thought, and now the person is led by the second thought, contrary to his intention, although the first thought forcibly carried the person away due to habituation to it. For example, a person filled with vanity will not be able to avoid arrogance, and one who sleeps for a long time and loves pleasure will become obsessed with lustful desires, and one who is accustomed to wastefulness will be subject to unmercifulness. Those who do not know thoughts that contradict their intentions sometimes suffer from irritability and anger. Therefore, we must understand that sin operates in us through our own fault. We can free ourselves from it if we force ourselves to work for God. The law of the Spirit of life (in Christ Jesus), says the Scripture, has set me free from the law of sin and death (Rom 8:2). Since we have heard and know the commandments of the Spirit, it is our will to live according to the law of the flesh or the Spirit. A person cannot live according to the law of the Spirit if he has loved human praise and carnal comforts. He also cannot live according to the law of the flesh if, in a good disposition, he prefers future benefits to present ones. Therefore, we should not wander for a long time, hate human praise and carnal comforts, thanks to which, despite our will, evil thoughts are inflated, and with an inner disposition turn to the Lord with the saying of the prophet: Shall I not hate those who hate You, Lord, and not be disgusted by those who rebel against You? I hate them with complete hatred: they are my enemies (Ps 138:2122). Evil thoughts are truly the enemies of God, because they prevent His will from coming true. God wants all people to be saved and to come to the knowledge of the truth (1 Tim 2:4). And through addiction they mislead us and distance us from salvation. When we completely hate them and begin to entrust ourselves to the Lord in all matters, meeting every thought only with heartfelt and firm hope in the Lord. And at the beginning, during Baptism, the body of Christ became the food of the baptized, now in mental hope and renunciation of thoughts, a firm believer and pure mind will become the food of Christ. As He said: My food is to do the will of Him who sent Me (the Father) (cf. John 4:34). What is the will of God the Father? In order for all people to be saved and come to the knowledge of the truth, according to the word of the Apostle Paul. Truth is acquired through intelligent hope through the action of the Holy Spirit, which action is the foundation of those who hope. The unbaptized or unfaithful cannot come to the knowledge of this truth. The knowledge of the truth is secretly given at Baptism only to the faithful and lives hidden in a person. And depending on the doing of the commandments and mental hope, the truth is revealed to those who believe in the Lord, who said: Whoever believes in Me, as the Scripture says, out of his belly will flow rivers of living water. He said this about the Spirit, which those who believed in Him were about to receive (John 7:38-39). You need to know that we do not inherit Adam's crime, because he sinned not out of necessity, but of his own free will. But we were forced to accept the consequence of the crime, death, which is alienation from God, because it inevitably took possession of Adam. If the first man died, that is, experienced alienation from God, then we could not live in God, but death reigned (from Adam to Moses) over those who did not sin, like the crime of Adam. (Rom 5:14). The Lord came in order to revive us in the “bath of rebirth” and reconcile us with God, which He did. Three events occurred in the life of Adam: temptation according to God's economy, breaking the commandment due to one's own unbelief, and death according to the righteous judgment of God. Death is not the consequence of a foreseen temptation, but of a crime caused only by unbelief. We, as has already been said, of these three things have inherited only death, because we ourselves cannot become alive from the dead. For this, the Lord had to come to revive all those who believe in Him. Our initial state of mind is the same as Adam’s, and we are convinced of this by the fact that we did not sin like Adam’s crime (Rom 5:14), but the thought affects us in the same compulsory way as it does on him, although we can and should avoid communication with the thought and addiction to it. Satan invades us, monosyllabically presenting to us a vicious deed, which, however, can only enter our minds due to our lack of faith. We received the commandment not to worry about anything, but to guard our hearts with every diligence and to seek within ourselves the real Kingdom of Heaven. And when the mind moves away from the heart and from this search, it will immediately open access to the devil’s invasion and perceive his evil intentions. The devil cannot arouse in us the thoughts he wants, because in this case he would not spare us, forcibly introducing into us all possible evil thoughts, not allowing us to think about anything good. He has only one power to monosyllabically show vicious things in the first reaction of the mind in order to tempt our preliminary intention, which can be inclined either to the provocation of the evil demon, or to the commandment of the Lord, because one is completely opposite to the other. We move our thoughts immediately to the object that we love, and begin to passionately communicate in our minds with the object we have accepted. And if we hate the evil one, then we cannot unite with it and therefore we even hate the invasion itself. And if a thought remains in us that we already hate, then it remains despite our expressed intention, simply because it is too ingrained in us, having been perceived for a long time. Such a thought stands stubbornly in place, monosyllabically, and only the hostile attitude of the heart towards it prevents it from turning into much reflection and passion. For a flat projection has no nature of its own, and is hated by those who look at it, so it can force the mind into passion, if only there is voluptuousness in the heart. If we have completely abandoned voluptuousness, then the monosyllabic appearance of perceptions cannot harm us in any way, even if our conscience denounces us for this, so that we will certainly gain eternal blessings. When the mind recognizes a vain rebellion before it was perceived and confesses a long-standing sin before God, then this temptation will immediately be destroyed, and the mind will again gain the power to listen to the heart and carefully guard it in every possible way through prayer, trying to enter into its precious depths, to which the sounds of rebellion do not reach. There are no longer the winds of evil thoughts that forcefully push the soul and body into the rapids of voluptuousness. There is no wide and spacious path, paved with sayings and images of worldly wisdom, which poisons everyone who follows it, even if they were very prudent. The deepest treasuries of the soul are pure. They have already become the dwelling place of Christ, for even earlier, at the time of our baptism, He entered there for the sake of our salvation. They can perceive the mind naked of all properties, not distracted by the things of this world. Such a mind is neither intelligent nor unreasonable. It contains only three principles that the apostle spoke about: faith, hope, love. Whoever wants to love the truth and become a compassionate heart must not succumb to what he has perceived, but listen to his heart, succeed in his inner work and draw closer to God, so as not to be afraid of the hardships associated with the attention and aspiration of God. A person who listens to his heart cannot help but ache in soul when he considers every day mental fantasies and carnal pleasures, not only externally, but also in the soul itself, because he has often been in the midst of all this, not only in thought, but also in reality. Question: Why can I, who have been baptized, cry out to God and invoke His grace, and with all my will desire to free myself and move away from evil thoughts, cannot do this? After all, the Lord in the Gospels promised to take vengeance on those who cry out to Him day and night (Luke 18:7). Answer: The Lord speaks this parable not about those who voluntarily indulge in voluptuousness, but only about those who struggle with the perception of passions. For the latter, he promises to take vengeance, as for those oppressed by an enemy, and for the former, as for those who rejected the commandment given to help them, he addresses the words of accusation: “Why do you call Me, Lord, Lord, and do not do what I tell you?” He compares such people to a mad man who decided to build his house on the sand of his own desires. Know for sure, man, that the Lord sees the hearts of everyone. For those who initially hated evil aspirations, he takes vengeance, as he promised, and does not allow the minds and consciences of such people to be desecrated by the swarm of all kinds of thoughts rising up against them. And those who do not reject with faith and hope the first attacks of the enemy, but, studying and experiencing them, enjoy passion, the Lord leaves as infidels who rely only on themselves, so that the following thoughts already break into them, and the Lord does not take away these thoughts, because He sees that we have loved what we previously perceived, instead of hating them from the very appearance. After all, if someone does not believe the words, then in reality they will inevitably learn the truth. Therefore, do not be contemptuously careless with your thoughts, for God is infallible in all His plans. The enemy knows that the spiritual law is always just, and therefore he only seeks from us the condescension of the mind to the thought. Then he makes the one who has succumbed either to the pain of repentance or, if he does not repent, causes him grief with unexpected disasters. And then, having taught him to complain about disasters, he increases the number of sufferings in order to finally drive a person out of patience and deprive him of faith. God gives everyone the power to do everything, including human thoughts, whether we want it or not. Therefore, if you have sinned, blame it not on the action, but on the intention. If the mind had not come first, the body would not have followed. Every plan has measure and weight, because the same thing can be thought passionately or thoughtfully. When we voluntarily expel all evil from our minds, we can fight accepted passions. Accepting them is an involuntary recollection of past evils. The ascetic does not allow him to go into passion, and the winner does not even allow him to begin the offensive. An invasion is an imperceptible movement of the heart, like the mobilization of an enemy, which experienced people can prevent. And where images of thoughts appear, a combination occurs. A causeless invasion is an imperceptible movement. A person must run away from this like tow from a fire, and if he does not turn away, he will burn in the flames. Don't say that I didn't want to, but this movement has arisen even if you don't love this movement, you love its cause. He who is carried away by thoughts becomes blinded by them. He notices actions, but cannot see their reasons. When the mind is outside of bodily thoughts, it will be able to see the treachery of enemies. There is an evil that holds the heart under its power due to its long-term perception, and there is an evil that condemns the mind through everyday affairs. If we do not live fulfilling the desires of the flesh (Eph 2:3), according to the word of Scripture, then we will easily begin to reduce the evil that has settled in us in the Lord. Just as an inexperienced calf, galloping through a meadow, finds itself at a dangerous cliff, so does the soul, which is increasingly urged by thoughts. When the mind, matured in the Lord, distracts the soul from what has been perceived for a long time, then the heart will suffer, as if from the hands of executioners, stretching it between mind and passion. When we love the causes of thoughts we dislike, they come because of this love. And when we love them, we already love the things that inspire us with these thoughts. Everything that is displeasing to us is caused to us by that which is pleasing to us. As the Scripture says, a person’s worst enemy is himself: he accepts a thought voluntarily, even if he does not like the consequences There are three intelligible places into which the mind can enter through change: according to nature, above nature and contrary to nature. If the mind enters the place “by nature,” it will understand that it itself is the cause of evil thoughts, and confesses sins to God, recognizing the causes of passions. If he falls into a place “contrary to nature,” he will forget about God’s justice and begin to blame people for everything that they offend him. And if he finds himself in a place “beyond nature,” he will find the fruits of the Holy Spirit that the Apostle speaks of: love, joy, peace, and so on (Gal. 5:22–23). He learns that if he prefers bodily concerns, he can no longer remain there, and having left this place, he will approach sin and fall into it, and this will be followed by the most terrible crashes, albeit not immediately, but at a time that knows the justice of the Lord. When we are influenced by evil thoughts against our will, there is no need to blame the other person. The roots of our thoughts are obvious atrocities that we commit every time with our hands, feet and lips. Reason will not begin to communicate with passion until you love the reasons for this passion. For example, will a person associate with vanity if he does not demand respect? Will he be embarrassed by dishonor if he has loved humiliation? Will he accept carnal pleasure if his heart is contrite and humble? Will he even think about temporal things and fight for them if he has completely believed in Christ? If you remember ancient sins, sorting them out individually, they can deprive you of hope, and if you imagine them without grieving for them, they can put your former filth in you. When the mind, having renounced itself, simply retains hope, then the enemy, under the pretext of confession, imagines previous atrocities in the imagination in order to re-ignite passions already forgotten by God’s grace and imperceptibly humiliate a person. Then the mind, previously joyful and abhorrent of passions, will inevitably darken, crushed by the previously committed atrocities. If the love of pleasure has not yet dissipated in the mind, then the mind will certainly linger on this memory and will passionately communicate with these intrusions, and the beginning was the recollection and confession of sins. If you want to bring a shameless confession to God, do not remember all the sins that they were, but nobly endure their consequences. Because they cause terrible things to happen to us, which correct the evil decisions we have made accordingly. He who tries to listen to his heart without feeling disgust and shame, is deceived in his mind and falls into temptation and the snares of the devil. It is impossible to defeat evil thoughts without defeating their causes, and it is impossible to defeat the causes without defeating the thoughts. If we defeat only one of the two, then the remaining one will very soon plunge us into both misfortunes. Unwanted thoughts arise from the perception of sin, and desired ones from our autocratic will. Seeing the first, we understand that we are to blame for the second. Evil thoughts that contradict our intention are accompanied by sadness, therefore they disappear very quickly, and evil thoughts that correspond to our intention are accompanied by joy, so it is difficult to free ourselves from them. If you want evil thoughts not to influence you, accept the humiliation of the soul and the oppression of the flesh, and not in part, but in every place at every time and in every matter. Whoever voluntarily gives himself up to the training of sorrows will no longer be captured by unwanted thoughts, and whoever does not accept this condition will be enslaved to thoughts against his will. Some believe that grace and sin, that is, the spirit of truth and the spirit of error, are hidden in the mind of the person being baptized, and therefore they say: one face in a person calls the mind to good, and the other to the exact opposite. But I, guided by Scripture, as well as common sense, understood that before Baptism, grace calls the soul to good from the outside, and Satan nests in its depths, trying to block all direct paths of the mind to it. And from the very hour when we were reborn in Baptism, the demon acts from the outside, and grace settles in the very depths of the soul, that is, it makes the mind its abode. As the Scripture says, all the glory of the daughter of the King is within (Ps 44:14), and she is invisible to demons. From this we conclude that if earlier, before Baptism, delusions dominated the soul, then after Baptism there is truth, and we feel in the very depths of our hearts how divine desire wells up from it. Therefore, we think about God with all our fervor, and evil spirits now only break into the bodily senses and begin to nest in them, trying to cloud the mind with the coarseness of the body so that it enjoys only reckless pleasures. Therefore, now our mind is always, according to the word of the Apostle, in agreement with the laws of the Spirit, and the senses of the flesh want to drag the soul into the abyss of pleasures. Grace, through the feeling of the mind, elevates the body to unspeakable jubilation upon success in knowledge, and demons, acting through the feelings of the body, as soon as they see that we are tired of running along the road of the field of piety, enslave the soul and forcibly pull it towards undesirable things, being true murderers. God allows such things to happen to the baptized for this purpose, so that a person, going through the storm and fire of trials, will taste the good with good will: We entered fire and water, and You brought us out to freedom (Ps 65:12). And also, so that the soul learns the difference between good and evil and becomes even more humble, thanks to the great shame before the impurity of demonic thoughts, and purifies itself. In addition, if we ourselves do not preserve the good, being simple people, we will arm ourselves with the weapon of truth and preserve it in the power of God, and then our free will will pass the test. The omniscient mind explains to us that there are two kinds of evil spirits: some are subtler, others are coarser. The finer ones fight with the soul, while the coarser ones try to enslave the flesh with various temptations that delight the body. Although the demons that act against the soul are completely different from the demons that act against the body, they pursue the same goal of harming a person. When grace does not settle in a person, then demons, as has already been said, nest in it like snakes, not allowing the soul to even look at the desired good. And when grace is already present secretly in the mind, then they, like dark clouds, pass by the heart, depicting various sinful passions and all sorts of dreams, so that, having scattered the memory of the mind, they distract it from communion with grace. 2. When the soul is troubled by demons, then we are inflamed with spiritual passions, especially arrogance, the mother of all evils. Therefore, we need to think about how after death our body will disintegrate, and the judgment against us will be terrible. Then we will be ashamed and embarrassed by our vanity and arrogance. And if the demons fighting with the body come in a crowd, you need to do the same. After all, just thinking about all sorts of different evil spirits can destroy the memory of God in a person. That Satan fights against the soul, which participates in the Holy Spirit only through the body, the apostle explains with all clarity: Stand, having your loins girded with truth. And below: And above all, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one (Eph 6:14-16). So, the enemy stands from without and attacks Christ-loving souls with flaming arrows. After all, whoever cannot grab the enemy with his hands, he directs arrows at him in order to hit him from afar with a flying arrow and throw him to the ground. Likewise, Satan, since he is unable, due to the presence of grace in the soul of the ascetic, to settle in his mind, he breaks into the rough body and begins to gain a foothold in it, so that, having subordinated the body to his instructions, he can poison the soul as well. Therefore, one must properly exhaust the body so that, due to its coarseness, the mind does not fall into the pit of pleasure. If a person was able to die to sin in hardships and completely mortify the flesh for the sake of the spirit, then, having thus become the abode of the Holy Spirit, he was resurrected before death. Such was the blessed Apostle Paul and all those who perfectly accomplished and are accomplishing the feat of overcoming sin. 3. First of all, as I have already said, grace hides its presence in the baptized because it awaits the correct spiritual intention of the person. And when a person completely turns to the Lord, then with an unspeakable excess of feeling, grace will show its presence in the heart and will again perceive the movement of the soul, allowing it to again endure enemy shelling: until the feeling of the soul becomes even deeper, and the soul begins to seek the Lord with even more ardent intention. If a person begins to grow in keeping the commandments and constantly cry out to the Lord, then the fire of holy grace will spread to the outer feelings of the heart, scorching thorns from the human earth to the ground. Then only the echoes of demonic attacks will be heard to these places, and the passionate beginning of the soul will hardly be agitated. When the ascetic binds all the virtues into a single knot, the main of which is complete non-covetousness, and warms his entire nature with a deeper feeling, then nature, delighted with the great love of God, will already find itself outside of bodily feeling, and then all the demonic arrows will burn out. The breath of the Holy Spirit will carry the heart to the peaceful winds, and the arrows of the fiery demon will have time to go out while still in the air. But even a person who has achieved such a great measure, God allows him to suffer evil from demons, leaving his mind unenlightened, so that our free will, no longer being bound by the bond of grace in everything, not only learns to overcome sin by feat, but also helps a person to succeed in spiritual experience. To the one being taught, his will already seems perfect, but it is imperfect in comparison with the generosity of the Lord who teaches us, who wants us to strive for more in love, even if we have climbed to the highest rung of Jacob's ladder because we have subjected ourselves to various hardships. If a person stands in the open air in winter and faces the sunrise at the beginning of the day, then from his face he will be completely warmed by the sun, but from his back he will not even feel the warmth until the sun is at its zenith above his head. Likewise, people who have only recently learned the work of the Spirit have their hearts only partially warmed by His grace. Although the mind is already beginning to bear the fruits of spiritual reflection, a significant part of it still thinks carnally, since not all parts of the heart are yet sanctified by deep feeling and Holy grace. Therefore, some, not understanding the reason for this, thought that both grace and sin, that is, both the spirit of truth and the spirit of error, simultaneously live in the heart of the ascetic. Therefore, the soul can at the same moment conceive good and evil, like the person in the above example, standing in the sun and feeling both heat and cold. Our mind, receiving both knowledge, of necessity, despite its own will, at the same moment thinks good and bad. This especially happens to those who have already achieved the subtlety of discrimination. Such a person always strives to think good, but immediately remembers evil, because his memory, after disobeying Adam, is cut into two different ways of thinking. If we begin to fulfill God's commandments with ardent zeal, grace will enlighten all our feelings to the very depths and ignite all our aspirations. She will sweeten our hearts with unremitting peaceful friendliness, teaching us spiritual, not bodily thoughts. This is what happens to those who come close to perfection and who constantly keep in their hearts the memory of the Lord Jesus. Abba Moses said that the mind cannot help but be troubled by evil thoughts, but every person who controls himself can accept them and occupy himself with them or discard them. It is not in our power for them to come to us, but it is in our power to drive them away. The correction of our mind depends only on our choice and diligence. When we constantly think about the law of God and are busy singing psalmody, being diligent in fasting and vigil and always remembering the future, the Kingdom of Heaven, the fiery hell and all the works of God, evil thoughts leave, no longer finding a place for themselves. And when we occupy ourselves with worldly thoughts and bodily things and indulge in empty and vain conversations, evil thoughts multiply in us. A water mill cannot help but move, but it is in the power of its owner to grind grain or thorns. Likewise, our mind is always in motion and cannot help but experience thoughts. But it is in our power to give the mind spiritual activity or carnal passion. The psalmist teaches about it this way: Blessed is the man whose strength is in You and whose heart has paths directed towards You (Ps 83:6). And from him we also learn that it is in our power to take either the path of ascent, that is, to accept lofty thoughts that elevate the mind to God, or the path of descent, that is, to place carnal, earthly aspirations in the heart. If it were otherwise, then at the Last Judgment it would not be necessary to ask us for our thoughts. But if a person could not avoid sin, the demons would be so strong that they would instill thoughts and force them to put them into practice. But it is recognized that the devil can only take possession of a person when we ourselves decide to give him our own intention and yield it to the devil. Ecclesiastes speaks about this: And the heart of the sons of men is not afraid to do evil (Ecclesiastes 8:11). The Apostle James also says: Resist the devil, and he will flee from you (James 4:7). In their fight against us, demons use both the things themselves and the passionate inclinations of the mind towards things. The things themselves, when we live among things. Tendencies of the mind when we are distant from things. Since it is much easier to sin in the mind than in practice, it is much more difficult to wage war against the inclinations of the mind than against the things themselves. You should not give in to such thoughts, otherwise you will later give in to real things. If a person had not sinned mentally first, he would never have sinned in reality. The mind perceives passionate thoughts in three ways: through feeling, through the state of the body and through memory. He perceives them by feeling when he notices things next to him that arouse passion in us, and therefore falls into passionate thoughts. Through the state of the body, when due to intemperance in food, demonic action or some kind of illness, the ratio of juices in the body changes, and from this a person, by God’s permission, falls into passionate thoughts. Through memory, when it shows him mental images of things for which we have passion, the person again falls into passionate thoughts. The state of the body is changed either by angels, or demons, or the surrounding air, or dietary rules. Then thoughts arise in the mind, either passionate or dispassionate. Angels change with a word, demons with a touch, the air with a change, and the rules of nutrition with the quantity and quality of food and drink. In addition to memory, sight and hearing, the soul can also be influenced by the joys and sorrows that befall it. When the soul experiences joy or sorrow, the state of the body changes, and then the thoughts in the mind become different. Thoughts are divided into simple and compound. Dispassionate thoughts are simple, but passionate thoughts are compound, because they consist of passion and mental image. It often happens that simple thoughts are followed by compound ones in order to make a person sin in his mind. Let's take gold for example. A passionate thought about gold came to the man’s memory, and a desire to steal gold appeared in his thoughts - so the sin was committed in the mind. Then, in connection with gold, the thought came about a gold coin, a gold box, or a gold bedroom, and so on. Since the thought of gold was complex, it was also passionate. And the thought of a gold coin or a box was simple, because there was no passionate attitude towards it in the mind. This happens with every thought: vanity, love of women, and so on. So, a passionate thought is not always followed by a passionate desire, as this example shows. From this it is clear which thoughts are considered simple. If you want to overcome your thoughts, pay close attention to your passions, and then you can easily drive them away. For example, in relation to a lustful thought, fast, stay awake, work, and do not communicate with anyone in particular. In relation to anger and sadness - despise fame and dishonor and material things. In relation to rancor, constantly pray for the offender and you will be freed from this thought. It is a great thing to have no attachment to things, but an even greater thing is to think dispassionately about them. Every monk’s battle against demons is to cleanse his thoughts of passions. Otherwise, he will not be able to look at things dispassionately. A thing is one thing, its image in the mind is another thing, and passion is another thing. A thing is, for example, a man, a woman, gold, etc. A mental image of a thing - for example, a simple memory of something named. And passion is a thought that captivates you, a state of attachment and mental image. Separate passion from the mental image-plan, and what remains is an innocent thought. If we want, we will make this division thanks to Spiritual love and abstinence. Virtues separate the mind from passions, and pure prayer leaves the mind to God himself. If we think about God for a long time, then we make efforts to improve the passionate part of the soul and will no longer give in to the invasion of thoughts, but by knowing exactly their reasons and cutting them off, we will become even more perspicacious. Then the word of Scripture will be fulfilled on us: And my eye looks on my enemies, and my ears hear the evil deeds that arise against me (Ps 91:12). When you see that your mind piously and righteously dwells among the figurative understandings of this world, know that your body has become pure and non-sinful. And when you see that your mind is slow in sinful thinking, and you do not cut off this thinking, then your body will fall into sin. The world around the body is things, and the world around the mind is plans. And just as the body can sin with a woman’s body, so the mind can sin with the mental image of a woman, thanks to the idea of ​​its own body. Such a person sees how in his mind the appearance of his body is combined with the appearance of a woman’s body. Also, a person resists the appearance of the offender, reproducing in his mind the image of his own body. And in other mental sins everything happens in the same spirit as if it actually happened in the world of things. Some ascetics only reflect passionate thoughts, while some cut off the passions themselves. Psalmody, prayer and other actions that counter dreams and other temporary distractions help to reflect thoughts. And contempt for things helps to cut off passions, so as not to give them the opportunity to take advantage of these things. – If a passionate thought invades me, how can I repel it? Should I object with a word, scold him and, as it were, be angry with him? Or should I resort to God and lay down my weakness before Him? “Brother,” the elder answered, “the Lord did not abolish suffering from sorrows, but said: Call Me on the day of sorrow; I will deliver you, and you will glorify Me (Ps 49:15). There is no other way to overcome any passion except to call on the name of God. And to object is not the business of every person, but only of those strong in God, to whom demons obey. If a person begins to object to a thought without any residual power, the demons will only laugh at him, because, being subordinate to them, he is still trying to scold the unclean. This is the same as scolding the great rulers to whom you are subject. Which saints can you remember who forbade the devil to act? Only Archangel Michael and only because he had power. But we are weak, and therefore we must resort to the name of Jesus in prayer. Demons are passions, according to the word of Scripture, and they can be driven out only by calling on the name of the Lord.” – Father, why do I already feel thoughts in the morning? And how can a demon inscribe in my heart the face of a woman or someone, so that you imagine a certain face together with the thought, and not separately? What should I do to get rid of this? “Brother,” the elder answered, “if a person is idle, then he pays attention to the thoughts that come to him.” And if he works, then he does not have time to consider them. Get up early in the morning, take out the mule and grind the grain into flour. Then the enemy will not be able to approach you and throw thorns instead of grain. Brother, remember the picturesque depiction of faces. The artist takes a board, puts paint on it and gets an image. And if there is already an image on the board, then you can’t write a face or anything else on it. Mentally create an image on your board, and then no one else will write anything on it. Let us hasten to use our abilities - God will support us. When thoughts come into your mind, quickly run to Jesus, and He will calm you. – What should I do if I remember what I did, what I said and heard? This confuses me. How can I guard my heart in this case? And how does the enemy overcome us and is it necessary to object to him in this case? “Memories,” the elder answered, “can be suppressed in only one way: to pray with humility, accompanying prayer with labor, to cry, and to forget about one’s own will.” And the preservation of the heart is to sober up the mind and cleanse it, and then the mind will not perceive anything. And if someone is frivolous, then the enemy notices this and tries to scold the person. And if you want to find out whether an enemy or a friend is acting in a thought, perform a prayer and ask the thought: “Are you ours or the enemy?” He will answer you the truth. And the combination with a thought comes from negligence, in such cases do not object to it - the enemies are waiting for this only, but turn to God to cope with the thought. Surrender your powerlessness before God, and He will not only drive away evil obsessions from you, but will also completely abolish them. Brother, can an island in the middle of the sea not be attacked by waves? But the island may not be destroyed by waves. Likewise, we cannot cut off thoughts, because a person is passionate. But we can resist them and not let them in. And if we let them in, then, having found a secluded place for themselves, they will very soon destroy the soul. The elder said: “Evil thoughts are like mice entering a house. If a person kills them as they come, one at a time, he will not get tired. And if you allow mice to fill the entire house, then it will take a lot of work to destroy or expel them. A person will either cope or, out of despondency, allow them to empty their home. 2. Abba Gelasius was often confused by thoughts that commanded him to go into the desert. One day he told a student: - Create love, brother, no matter what I do, be patient and under no circumstances talk to me this week. Avva took a palm cane and began to walk around the room, tired, he sat down, and then got up and walked again. When evening came, he said to his thoughts: “He who walks in the desert does not eat bread, but only plants.” And you, due to your weakness, eat some vegetables. And having done so, he again said to his thoughts: – Those who live in the desert sleep not under a roof, but under the open sky. And you do so. He lay down and fell asleep in the yard. He did this for three days and three nights, became exhausted and forbade the thought that was embarrassing the Abba, exposing him: – If you cannot do the works of the desert, sit in your cell, patiently mourn your sins and do not deceive yourself. For everywhere God’s eye sees the deeds of people and demands from everyone according to their strength. 3. One brother was overcome by a thought that said: “You must go to such and such an elder.” But the brother put off the decision every time and said every day: “I’ll go tomorrow.” So for three years he fought with his thoughts. Then he said to the thought: “Consider that I have gone to the elder.” And he said, as if addressing an elder: - How are you doing, father, are you healthy? I have wanted to see your holiness for so long! And on behalf of the elder he answered: - It's good that you came, brother. I'm sorry that you had to work hard because of me. May the Lord reward you. He put down a tub of water and washed himself. Then he cooked some food and ate to his heart's content. And immediately the thought left him. – What should I do if thoughts overcome me from all sides, suggesting that I should go to the elders? “If you see,” the elder answered, “that your thoughts are trying with all their might to drive you out of your cell, prepare a treat for yourself and never want to leave your cell again.” And if, for the sake of spiritual benefit, you want to go to the elders, first test this thought and only after that go out. I heard from one elder that when he was embarrassed by thoughts of going to someone, he got up, took the mantle, locked the door behind him and walked around the cell, then went back into his room, prepared a treat as for a guest, and the violence of thoughts immediately stopped. 5. When Abba Olympius was overcome by a lustful thought, which told him: “Go and get married.” He stood up, took a lump of clay, sculpted a figurine of a woman and said: - Here is your wife. You need to work a lot to feed her, so don’t spare any effort now. A few days later he took another lump of clay, molded a figurine of his daughter from it and said: “Your wife gave birth, and you have to work even harder to feed and clothe the child.” And he began to work so hard that he became completely exhausted. When his strength completely left him, his thought said: “If you cannot bear the work,” the Abba answered him, “do not look for a wife.” And the Lord, seeing his efforts, took away his abuse, and the elder calmed down. Chapter 7: That dreams and oblivion for a believer are death, and constant memory of God and contemplation are life and the destruction of all evil Dioclitus, an ascetic from Thebaid, first studied grammar, then devoted himself to philosophical studies, and then, over time, divine grace attracted him to the study of heavenly wisdom. He renounced the world at the age of twenty-eight and lived in a cave for thirty-five years. This blessed man said that a mind that has departed from the contemplation of God becomes either demonic or bestial. We really wanted to find out how this happens. He replied that a mind that has retreated from the contemplation of God, of necessity, either follows the lustful principle of the soul and then falls under the power of a demon, which induces bestial intemperance, or it is overcome by anger, from which demonic impulses to intemperance arise. When I objected, how can the mind continuously abide with God, he replied that if the soul of a person in any action or thought is guided by the pious law and divine thought, it remains next to God. One day the Monk Ephraim arrived in the city of Edessa and stopped there. There was a harlot living next door. She was supposed to serve as a means for the evil demon to spread evil: the evil one intended to overthrow the righteous through her, as he once did through the serpent. Divine Ephraim was cooking food for himself, and she opened a window from the outside that looked out into the courtyard, shamelessly stuck her head in and began to look at the monk with shamelessness. She turned to him cheekily: He answered, maintaining both his former posture and tone of voice: - The Lord bless you. She laughed obscenely and asked: “Maybe you’re missing something in your food.” “Yes,” he answered, “you need three stones and a little clay to lay this window.” The neighbor, not at all embarrassed, said: -I came to you myself to talk, and you assumed such importance. I want to sleep with you, but you forbid me to even talk, what is it called? Hearing this satanic speech, St. Ephraim immediately found a spiritual answer: “If you really want us to lie down together, come on, I’ll find you a place, and we’ll feel good there.” As soon as she heard the answer that he would be looking for a place, she asked with curiosity: “Of course,” Ephraim answered, “only in the middle of the city.” - But it’s a shame and a great disgrace - everyone will see how you and I fall apart? So the woman, who wanted to destroy the dispassionate and free soul, did not even understand the words of the Wisdom of Sirach: The eyes of the Lord are ten thousand times brighter than the sun and look at all the ways of men (Sir 23, 27). The noble husband, seeing that the woman could not say anything, took advantage of this and began to admonish her: - If you think that it is shameful to commit a vicious deed before the eyes of people, and your soul is confused, then how can you not be ashamed and afraid of the all-seeing eyes of God, who see everything that we do secretly and openly? How can we commit deceit? The Lord will not only raise our conscience, which always abides within us, against us to condemn us, but also warn us from future torments that will have no end. These words were enough not only for the harlot to renounce her previous evil desire, but also for her to repent of her previous evil. She approached him, fell to the ground and clung to his holy feet, beginning to ask forgiveness for her insane desire and depraved impulse. Having brought sincere repentance, which would certainly show a person the path to salvation, she asked him to become her leader and teacher. Could Ephraim not willingly yield to these holy requests? He gave her instructions for the future, commanding her not to pursue, according to the word of the divine Jeremiah, the evil desires of her heart and not to carelessly repeat her mistakes twice. Having taught her firm instructions, he took her to a nunnery, where all the nuns thought only of virtue. Thus, the Monk Ephraim managed to convince the woman who wanted to seduce him from the straight path to turn away from the path of evil. Her conversion was the fruit of his righteousness. The elder said: “God requires intelligence, understanding and deeds from a person.” 2. One of the fathers said that a person should always have action within himself. If his mind is not occupied with work for God, then the enemy breaks into him, but does not find a place to settle down. And if the mind is taken over by enemy captivity, then the Spirit of God often comes to such a person, but no place is left for Him, and because of our malice He leaves. 3. Once Abba Daniel and Abba Ammoi were walking along the road. And Abba Amoi asked: - When will we finally get to the cell, father? – What separates us from the Lord now? God is in the cell and outside the cell. 4. Abba Feona said that if we do not occupy our minds with the contemplation of God, we will become enslaved to carnal passions. 5. The brother asked Abba Arseny to speak to him. The elder answered him: - While you have the strength, perform the feat so that your inner work is in accordance with the will of God, and then you will overcome external passions. 6. Abba Iperekhy said: “Let the life of a monk be like that of an angel – burning out sin.” 7. The elder said: “Just as no one can commit injustice in the presence of the king, so Satan will not be able to do anything to us if our soul is before God. Draw close to God, says the Lord, and (He) will draw close to you. (Cf.: James 4:8). But since we dream very often, the enemy easily kidnaps the soul and seduces it with base passions. 8. The elders said that there are three powers of Satan that precede any sin: oblivion, negligence and lust. When oblivion comes, it gives rise to negligence, and negligence gives rise to lust. He who does not fall into oblivion does not know negligence and is therefore delivered from lusts, and he never falls, by the grace of Christ. 9 . One of the elders said: “If you close the eyes of an ox, he will rotate the pump pumping water. And if you leave them open, he won’t walk in circles. Likewise, the devil, if he manages to close a person’s eyes, he will humiliate him, forcing him to fall into all sorts of sins all the time. And if a person has enlightened eyes, he will easily escape the devil.” 10. The elder said: “The Scripture says that the righteous will blossom like a date palm. This expression means goodness, righteousness and sweetness of high deeds. The core of the date palm is simple, all white, and the whole tree is supported on it. The same can be seen in the righteous. Their heart is whole, simple in everything and contemplating God. It is bright because it is enlightened by the light of faith. And all the work of the righteous is in their heart. And vinegar against wood larvae means resisting the devil.” 11. When you are sitting in your cell and shameful thoughts are pouring through your heart, strictly watch over your soul so that they do not prevail over you. Try to remember God, because He listens to you, and all the innermost thoughts of your heart are before His eyes. Tell your soul that if it is afraid of sinners like you and does not want them to see your sins, then how much more should it fear God, who listens to everything? After such advice, the fear of God will appear in your soul. 12. And if you are with God, no passions will overcome you. As the Scripture says: Those who wait on the Lord are like Mount Zion; they abid forever (Ps 125:1). Whatever you do, know: God knows your every thought - and then you will never sin. What is shameful to do before people, isn’t it much more shameful to do before God and His angels. 13. Brother, always listen to your soul, whether it is doing anything against nature. After all, she is changeable by nature. It can be compared to iron: if you do not take care of it, it will rust, but if you harden it in fire, it will become purified. When it is on fire, it itself becomes red-hot, like fire - you cannot even touch it, because it burns. So is the soul. While she remains with God and listens to Him, she becomes like fire: she burns up all the enemies who try to corrupt her, throwing her into laziness. And having been purified anew like iron, she can no longer enjoy anything worldly, but finds peace in her own nature, which she was awarded from the beginning. And if she breaks away from her own nature, she will die. If land animals are thrown into water, they will die because their essence is adapted for life on earth. And if a fish is pulled ashore, it will suffocate, because by its nature it needs water. And birds only feel safe in the air, and when they land on the ground, they are afraid of the hunter. Such is the perfect soul, which has renounced everything that is not characteristic of its nature, to which it has now returned. And while she remains within the framework of her nature, she lives and finds peace, and if she goes beyond its boundaries, she will immediately die. Whoever has reached this measure views this world as a prison and does not want to mix with it, so as not to perish. And even if he tries to love this world, he cannot. After all, he remembers the bitterness that he experienced before meeting God, and naturally turns away with hostility from everything worldly, striving always, without interruption, to live in the sweetest peace that those who dwell in God taste. Be careful, brother, so that something destructive does not separate you from God’s love: gold, silver, home ownership, pleasure, hatred, reproach, arrogance, malice, that is, every snake venom that poisons our heart. 15. If the enemy fights against you with the help of one of these sins, hasten to look at the copper serpent on the tree, and then the anger of the poisonous dragon will be exhausted. The Scripture says that Moses made a copper serpent as the Lord commanded him, and hung it on a tree, setting it on the top of a mountain so that everyone who had been bitten by the snake could look at it and be healed. This copper serpent was a type of our Lord Jesus Christ. Man, having listened to the enemy, himself became an enemy of God; and our Lord Jesus Christ, having become man for our sake, became equal to us in everything except sin. Therefore, the copper serpent is a prototype of Him. He is likened to a serpent because He was likened to a man who had previously been an enemy of God, but not imbued with poison, but forged from copper, and in Him there is no evil, variability, arrogance or even hints of enmity. He committed no sin, and there was no guile in His mouth. The Savior, embodied in this image, immediately stopped the effect of the poison that Adam took from the poisonous snake, and his nature after that, which had previously followed itself, became hostile to itself. Therefore, if the dragon lets its poison into us, let us hasten to look at the Lord crucified on the Cross, Who endured so much for us meekly, without retreating, without becoming upset at the tormentors and executioners, without responding with a cruel word, but remaining unshakable, like a copper serpent. If we listen to the Lord, we will be healed from the bites of secret snakes. How should we listen to the Lord? One must believe in His omnipotence. When snakes bit people in the desert, the copper serpent did not fly to them and did not heal them, but the victim himself resorted to the serpent with faith and, looking at the copper image, was healed. Many people died from bites because they did not obey the word of God. The apostle speaks about this: Let us not tempt Christ, as some of them were tempted and died by snakes (1 Cor 10:9). The Lord is able to help us, He himself said: And as Moses lifted up the serpent in the wilderness, so must I lift up the Son of Man, so that whoever believes in Him will not perish, but have eternal life (John 3:14-15). He said: “A person who decides not to be with God does not know the fear of God. Pay attention to yourself, brother, so that, knowing about God’s omniscience, you do nothing without His approval, even the smallest thing. If you are going to do something, say something, eat, sleep or anything else, first check whether it pleases God, who knows your heart, confess to Him the reason for your actions, and only after that do what is necessary before God. So confess to God in all your deeds and words, and then you will enter into fellowship with Him and gain considerable boldness before Him.” He said: “Alas for us, that we dare to sin before the sight of God. We know that His eyes see even the most secret things, but we commit wickedness and sin and do not even fear or tremble.” Oblivion itself has no power, but it is supported by our negligence, and the more of it, the stronger the oblivion. Just as negligence comes from the love of pleasure, so forgetfulness comes from negligence. And God gives us all the knowledge of everything useful. 2. Don’t say: “What should I do if I don’t want to, but oblivion comes?” You just remembered what needed to be done, but you distorted what you knew and did something wrong. Do what you remember, then even if you forget something, it will be revealed to you. 3. The memory of God is always a heartache that occurs for the sake of piety. And anyone who forgets about the Lord becomes voluptuous and merciless. Do not say that the dispassionate ascetic does not grieve. He does not grieve over his own deeds, but he cannot help but grieve over the deeds of his neighbor. 4. When the enemy, by oblivion, hides from us the scrolls covered with our sins, he will force man, as his debtor, to sin, taking advantage of the law of repetition of sin. 5. If you want to constantly remember God, then do not look at troubles as something unfair, but endure them, because they have befallen you fairly. Patience in all cases awakens the memory, and flight from suffering reduces the pain that dwells in the heart, and giving such relief will certainly lead to oblivion. The elder said: “Whether you are sleeping, getting up from sleep, or doing something else, if God is always before your eyes, then the enemy will not be able to intimidate you in any way. As long as the thought of God is alive in you, the power of God helps you.” 2. The elder said: “There are two types of oblivion, mutually exclusive. If a person forgets to eat bread because of the groans emanating from his chest, the enemy’s oblivion will never take possession of him.” 3. The brother asked Abba Kronius: – What should I do, father, if oblivion fills my mind and deprives me of feeling until it directly leads me into sin? “When foreigners captured the Ark of the Covenant for the evil deeds of the children of Israel,” the elder answered, “they dragged it to the houses of their god Dagon (1 Samuel 4:3-22; 5:1-2), and their idol fell face down to the ground and crumbled. – What does this mean? – the brother asked and heard in response: – If the enslavers of the soul capture a person’s mind through his own inclinations, then they begin to drag him down until they lay him on the altar of invisible passion. But even in this place, if he comes to his senses, begins to seek God and remembers the eternal Judgment, then the passion will immediately fall and disappear. For the Scripture says that if you turn away and groan, then you will be saved and you will know where you are. 4. The elder said: “It is amazing that we pray with our prayers in the presence of God, and God hears everything we say, but we commit sins so shamelessly, as if He had gone away and does not see us or our deeds.” Chapter 8: About the need to pray unceasingly, what continuous prayer consists of and how to do it The elder said: “If a monk prays only when he is standing in prayer, then he is not praying at all.” “We came to the elders and, according to custom, after prayer, we kissed them and sat down. After talking with them, we were about to leave and asked them to pray for us at parting. One of the elders asked in surprise: “Didn’t we pray for you?” “No,” we said, “Abba, when we entered, we prayed, but until now we were only talking.” “Forgive me, brothers,” said the elder, “during our conversation with you, one of us read one hundred and fifty prayers.” After such an explanation, the elders prayed (again) and saw us off. 3. The elder said: “Man needs to fear God’s judgment, hate sin, love virtue and always pray to God.” 4. Abba Isidore said: “When I was young and lived in my cell, I did not set myself the standards of prayer rules. I had worship all day and all night.” 5. They said about Abba Arseny that on Saturday evening he stood for prayer, so that the setting sun was behind him, and stretched out his hands to the sky in prayer, and so stood until the sun at sunrise illuminated his face, and only then did he return to his cell. 6. The Abba of a Palestinian monastery said to Blessed Epiphanius, Bishop of Cyprus: – Through your prayers, Vladyka, we do not neglect our rule, but diligently perform the third, sixth and ninth hours. The bishop rebuked him, remarking: “I see that you neglect the other hours of the day and do not pray. A true monk must constantly pray and sing psalms in his heart. He said that the prophet David prayed, regardless of time (Ps. 119.147; I anticipate the dawn and cry): he got up at midnight (Ps. 119.62: At midnight he got up to praise you) and stood before God until the morning. I prayed in the morning and from noon until evening (Ps. 119:62: At midnight I got up to praise you). Therefore he exclaimed: Seven times a day I glorify You (Ps. 188, 164). 7. Abba Isaiah, presbyter of Pelusiot, when during the meal of love the brothers in the church were eating and talking with each other, stopped them, saying: - Be silent, brothers, because I know a brother who eats with you and drinks as many cups as you, but his prayer rises before the face of God like fire. 8. Once, the so-called Euchite monks (sectarian monks who believed that prayer was more important than the Church Sacraments) came to Abba Lucius in Enat. The elder asked them: “We do not touch handicrafts,” they answered, “but, as the apostle commands, we pray unceasingly (1 Thess. 5:17). - Aren't you eating? – he asked again. They answered - – And when you eat and sleep, who prays for you? They couldn't find an answer. Then the elder said: - So forgive me, you don't do what you say. And I will show you that while doing needlework, I pray unceasingly. I sit down to work with God’s help and, having wetted the branches and weaving a rope from them, I say: “Have mercy on me, O God, according to Your great mercy and according to the multitude of Your compassions, cleanse my iniquity” (Ps. 50:1). Isn't this a prayer? “And when I work and pray all day,” he added, “I earn sixteen coins; I give two as alms, and with the rest I eat. The one who received two coins prays for me when I eat and sleep, and therefore, by the grace of God, it turns out that I pray unceasingly. (Explanation of Father Paul: I think that the elder answered them in such a way as to show that prayer is not necessarily physical and performed with the lips). 9 . They said about one elder that he visited one brother in Skete for four months, and he never had time to talk to him. One day the elder came to his cell, stood outside the door and heard him say in tears: - Lord, does my cry for mercy not reach Your ears? If sins hinder my prayer, I will never tire of crying out to You. 10. The elder said: “If you have neither spiritual humility nor spiritual prayer, then acquire these virtues physically, and then you will also have spiritual virtues.” One person once asked the elder: – How can you always pray? After all, the body is weak and cannot stand in prayer all the time. “Prayer,” answered the elder, “is not about standing in prayer, but about always praying.” - How is it always? – my brother was surprised. -Whether you eat or drink, whether you walk on the road or work, do not stop praying. – And if I’m talking to another person, how can I pray at this time? - The apostle said about this: Pray at all times in the Spirit with all prayer and supplication (Eph 6:18). If you are talking with someone and do not have time to mentally insert a prayer, then turn with prayer to God in your mind. – What kind of prayer should you pray? - asked the brother. “Our Father,” said the elder. – If you want to read this prayer, you must look at all people as one person and refrain from judging. There is a time for everything, said Solomon (Eccl. 3:1). And any time is suitable for prayer, and there is no inappropriate time. I will bless the Lord at all times; praise to Him is continually in my mouth (Ps 33:2). This is why the apostle advises: Pray without ceasing (1 Thessalonians 5:17), for prayer is due at every hour. And the Lord himself tells us: Watch therefore at all times and pray, that you may be counted worthy to escape all these future disasters and to stand before the Son of Man (Luke 21:36). Whoever wants to cleanse his heart for the memory of the Lord, who always kindles the heart, must constantly know only one occupation and one thing - prayer. It shouldn’t be like this: sometimes you pray, sometimes you don’t pray. If you want to get rid of your own rottenness, you must constantly think about prayer for the sake of preserving your mind, whether we are in the church or far from it. Just as a person who needs to purify gold, if he allows the fire to weaken even for a short moment in the crucible, will be forced to start all over again, for the molten metal will harden, so the one who remembers God, but then forgets Him, loses because of his carelessness everything that he hoped to gain in prayer. Just as it is impossible to pick up an iron heated in fire, so the enemy is unable to cause warfare in a mind tempered in constant prayer. Just as iron in a flame heats up red, so during prayer the mind is illuminated by a flash of divine flame and the whole becomes bright as lightning. Constant prayer frees you from captivity to the devil, but even the shortest neglect of prayer becomes the mother of oblivion. 2. Abba Theodore of Enat said that if God does not forgive us our negligence during prayer and captivity of the mind during psalmody, then we will not be able to be saved. Whoever understands the expression of the blessed Apostle that our struggle is against the spirits of evil (Eph 6:12) in a mysterious sense, he also understands the parable of the Lord, who commanded us to always pray and not lose heart (Lk 18:1). And whoever understands the commandment about prayer in his own way accepts the most inappropriate advice, which, as if in a chain, transfers him from one sin to another. Constant prayer removes the mind from thoughts and places it before the Lord as it is. After all, every thought is a reflection on things. Things are tangible and imaginary. If the mind reflects, it acquires thoughts about them. And the grace of prayer connects the mind with God. And uniting him with God, alienates him from all thoughts. Then the mind, communicating as it is with God, becomes godlike. Having become such, he asks God for what is due and never sins in his requests. Therefore, the apostle advises us to constantly pray, so that, constantly bringing our minds closer to God, we will gradually cast aside all material attachments. But how can the mind pray unceasingly? When we sing or read, meet people or minister to them, the mind has to deal with many thoughts and ideas acting before it. Divine Scripture does not suggest anything impossible. The apostle himself sang, read, taught, served and suffered from persecution, but at the same time he prayed continuously. Continuous prayer maintains the mind in great reverence, so that it diligently strives for God, always depends on hope in God, finds boldness in deeds in Him, and approaches all events according to the word of the Apostle: Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? And further: I am sure that neither death nor life, nor angels, nor principalities, nor powers, neither the present nor the future, nor height, nor depth, nor any other creation, will be able to separate us from the love of God that is in Christ Jesus our Lord (Rom 8:35-39). With this disposition, the apostle prayed unceasingly. And in all matters, as has already been said, and in all the circumstances that befell him, he depended on hope in God. For the same reason, all the saints always rejoiced in sorrows and strived to make hope a habit among them. The uncontrollable state of prayer is that the mind becomes outside the flesh and the world, and prayer makes it completely immaterial and formless. He who sincerely maintains such a state truly prays unceasingly. – Why, when I go to work, do I begin to feel indifferent to spiritual prayer? – Because you do not want to fulfill what is said in Scripture: I will bless the Lord at all times; His praise will continually be in my mouth (Ps 33:2). Whether you are in your cell or going to work, do not cease to bless God not only with your lips, but also with your heart, and you will never be overcome by frivolity. 2. It was said about one old man that he was a great worker. One day, when he was performing a prayer rule, an elder came to him and, approaching the door, he heard him in his cell struggling with his thoughts and saying: “When, in the end, will they all take it all at once and perish.” The elder thought that he was arguing with someone there, and he knocked, intending to reconcile these people, and upon entering, he saw that, except for the elder, there was no one in the cell. - Who did you quarrel with, Abba? - asked the guest, who was on friendly terms with him and therefore could ask him that way. “Only with my thoughts,” was the answer. “I learned fourteen books by heart, but as soon as I heard something outside, while I was standing serving God, it all went away, and only the thought of what I heard remained in my mind, so I began to fight the thought. Therefore, if we are going to pray, we will avoid all vain words and forbid our minds from dreaming. 3. Abba Macarius the Great said: “During psalmody, the soul must with tenderness gather scattered thoughts everywhere, as if it were its children, even if sin later scatters them again, and trust in the Lord with firm faith. Then the Lord will visit the soul and teach it to pray truly and not absent-mindedly, seeking only the Lord. Until a person leaves all worldly affairs, he will not be able to serve God, which is to ensure that during prayer there is nothing alien in our mind that could occupy us: no pleasure, no anger, no hatred, no sly envy, no dreams, no worries of this age. All these are dark walls that surround the unfortunate soul and do not allow it to break through and meet God, secretly blessing Him and praying to Him with a pure and enlightened soul, with heartfelt sweetness and warmed love. While the soul remains concerned about the external world, the mind is dead, and internal passions continue to act without attracting attention to themselves. And as soon as the soul stops worrying about external things, the mind will gain joy and perseverance. The soul, with the help of the mind, is able to understand what kind of passions are operating inside it. The mind takes care of the soul and will take care of it until it expels all passions from it and gives birth to new thoughts along with it and educates these children. Then the mind and soul will become one heart, and the soul will submit to the mind in the same way as a wife submits to her husband. The mind will become the head for her, because the husband is the head of the wife, according to the word of the Apostle (Eph 5:23), and, having become one in the Lord, they will not know discord. Those who are worthy to achieve such a measure pray to God in purity. They are enlightened by God and truly worship God as He requires. They are those in whom He dwells and walks in them, according to the word of Scripture (2 Cor 6:16). The Savior also speaks about this: If two of you agree on earth to ask for anything, then whatever they ask will be done for them by My Father in Heaven (Matthew 18:19). When the soul is united in complete harmony with the mind, it abides in the Lord, and the Lord abides in the mind. As He himself said in the Gospel: Abide in Me, and I in you (John 15:4). Whoever abides in God through his deeds, God abides in him when he contemplates Him. When the soul finds freedom and passes through the demonic hindrances in the air, then it will abide in God and receive from His Spirit, as the apostle said, that he who copulates with a harlot becomes one body with her... and he who unites with the Lord is one spirit with the Lord (1 Cor 6:16-17). Everything that is against nature is called a harlot. Such a person no longer sins, and the evil one does not approach him. For man is born of God, and the Scripture says: everyone who is born of God commits no sin (1 John 3:9). There are many ways of prayer, differing greatly from each other. But among them there are also harmful ones, turning prayer into a satanic work. Blind is he who shouts: Son of David! have mercy on me (Mk 10:48; Lk 18:38–39). He prays physically, but there is no spiritual knowledge in him. When the blind man received his sight and saw the Lord before him, he confessed Him not as the Son of David, but as the Son of God and worshiped Him. Remembering God, increase your prayer, so that if you forget, the Lord will remind you. Prayer cannot become perfect without mental conversion. The Lord hears those who pray without wandering thoughts. When the mind prays without being distracted, the heart begins to grieve, but You will not despise a contrite and humble heart, O God (Ps 50:19). Prayer without the mind floating in the clouds is a sign of the love of God that abides in prayer, and negligence and dreams indicate an addiction to pleasure. He who watches and prays patiently, without thinking that it is difficult for him, clearly becomes a partaker of the Holy Spirit, and whoever is burdened by all this and remains in prayer only through an effort of will, very soon receives support from God. Pure prayer must be given a clean place. Therefore, during prayer, do not let thoughts of the enemy’s machinations enter into your mind, so as not to destroy the great benefit of prayer. On the contrary, strike the enemy quickly with the arrows of prayers, closing yourself with all the locks, for all this is better than talking with him (the evil one), thinking of getting at least some benefit from him. After all, all his tricks are aimed only at how to distract us from the conversation with God. Knowing about various matters is useful only in times of temptation and despondency, but during pure prayer it is very harmful. If you are trying to acquire pure prayer, withdraw from the sight of the world, suspend all acquaintances and never want to receive old friends in your cell simply under the pretext of good relations, but only those who lead the same monastic lifestyle, think about the spiritual and are initiated into the secrets of asceticism. After you have cut off external connections, beware of the confusion of spiritual conversation. For the soul usually begins to move from communication to communication, unless we make some efforts to stop it. Prayer must be combined with reading. Reading will eliminate this external clutter, provide food for prayer and teach the mind to concentrate. Then you will very soon achieve what you want. He who loves is ready to suffer for the sake of love and despises any obstacles, so as not to lose the object of love. He who loves God is always diligent in pure prayer and sweeps away any passion that stands in his way. 2. He who sincerely loves God always prays without distraction. And whoever prays without distraction certainly sincerely loves God. During prayer, one whose mind is still stuck to something earthly gets distracted. 3. The mind, which lingers for some time in the sensory world, certainly acquires some kind of passion directed towards it: lust, sadness, anger or vindictiveness, and until it begins to despise the sensory world, it will not be freed from passion. Fulfilling the commandments makes the understanding of things more subtle. And reading and contemplation makes the mind immaterial, and therefore it can pray without being distracted. The practical method is not enough to completely free oneself from passions. It should be followed by various spiritual contemplations. The practical method frees the mind from intemperance and hatred, and spiritual contemplation from oblivion and ignorance. Only after this can a person pray as he should. There are two highest states of pure prayer: one comes from doing, and the other from contemplation. The first arises in the soul through the fear of God and good hope, and the other through divine love and sublime purification. A sign of achieving the measure of the first state is the concentration of the mind within itself, abstraction from all worldly thoughts, standing before God himself. And continuing to stand before Him, you say your prayers without being distracted or bumping into anything. The signs of the second state measure are as follows. In the very impulse of prayer, the mind is enraptured by the boundless divine light and no longer feels either itself or anything else that exists, but only this great radiance acting in it through holy love. Then the mind, moved by meanings related to God, perceives all His pure and clear external manifestations. A powerful man is a man who combines action and knowledge. Action quenches lust and tames anger, and contemplation inspires the mind and moves it to God. Just as the body, when dying, moves away from all worldly affairs, so the mind dies in perfect prayer, for it moves away from all worldly thoughts. Without dying such a death, it is impossible to be close to God and be reborn. Demons fight with those who pray completely, trying to instill in them thoughts about sensual things. If these are people leading an educational life, the demons try to keep their thoughts in them longer, and if these are people inclined to active feats, the evil ones incite them to actually sin. Demons fight with everyone in order to distance them from God. The person praying should not stop in his direct ascent to God. One must rise higher and higher, from strength to strength in active success in virtues, and from glory to glory in the spiritual contemplation of the knowable, and thus move from the literal meaning of Scripture to the spiritual. We need to do the same when we are in prayer. The mind should be raised above human affairs, and the thoughts of the soul to the most divine things, so that the mind can follow Jesus, the Son of God who has passed through heaven, abiding everywhere and doing everything for the sake of our salvation. Then, following Him, we will pass by everything that arose later, and we will be before Him, we will know Him: not by the smallness of saving condescension, but by the greatness of natural feat. One of the elders said that constant prayer quickly leads the mind to correction. He added that just as a person cannot see his reflection in muddy water, so the soul, if it does not cleanse itself of alien thoughts, will not be able to achieve prayerful contemplation. Chapter 9: He who always protects himself with a wall of prayer will not be overcome by the enemy, and therefore he must pray fervently 1. From the life of Saint Pachomius Saint Pachomius said to the brothers who came to him: “I often hear crafty demons complaining and shouting that such and such a person constantly prays and they cannot bear the fire of prayer and therefore retreat from him. Therefore, brothers, always guard yourselves and surround yourself with a wall of the name of Christ. If we follow the will of Christ, our enemies will not be able to do anything to us. They are smoke and dust, there is no substance in them, and the evil ones flee from those who fear the Lord.” 2. And he also said: “Children, as long as there is strength in you, perform a feat for the sake of your salvation, before the hour of death, which will be unfortunate for us if we show negligence. Let your soul each time be wiser than the gross body and turn to every part of it: “While I am with you, let us willingly cry out in prayer to our Lord.” Turn to your hands, for the time will come when the clapping will cease, you will no longer be able to clench your fist in anger or greedily reach out to steal something. To your feet - for the time will come when you will no longer be able to walk and commit lawlessness. Before death separates us all and scatters us all, we must renounce sin. Let us perform a feat, stand courageously and impartially bow before the Lord, so that He will come to our aid and accept us at the cost of temporary torment, in order to send us to immortal life. Therefore, show that your feelings are full of tears, tell the Lord about your selfless work, sincerely support me as I confess to God, and do not give me any sleep or rest, so as not to end up in eternal torment. The time will come for your sobering up, when you will receive an abundant reward of benefits, otherwise - judgment and torment. If we now shirk things, then I will tell you with regret: “What a misfortune that I was associated with you - because of you, now I have been accused.” If this is so, brothers, then every time we will raise ourselves to prayer and then truly we will become God’s temple, the Holy Spirit will dwell in us, and no tricks of Satan will deceive us. The fear of God teaches us better than thousands of mentors and teachers. What the human mind cannot understand is explained by the Holy Spirit of the immaculate nature of God, and honor and worship are due to Him. We do not know how we should pray, but according to the word of the Apostle, the Spirit Himself intercedes for us with groanings that cannot be expressed (Rom 8:26). 2. From the life of St. Gregory the Wonderworker When the persecution against piety began, which engulfed almost the entire universe, the wondrous Gregory went to a deserted hill and began to live there, taking with him a spirit-bearing deacon, who, despite his young age, was already very successful in the faith and always helped the saint. The persecutors tracked him down and came in large numbers, surrounding the hill where he was hiding. Some guarded all the paths to prevent him from leaving if he decided to run, while others began to climb up, inspecting every bush, if he was hiding, and immediately grab him. But the saint, having decided to stand before God with firm and unshakable faith, did not doubt his salvation and, raising his hands to heaven, thought about not experiencing fear from the sudden appearance of persecutors. The deacon followed suit. He also raised his hands to the sky and looked, without taking his eyes off, into the heights. So they stood, completely devoted to prayer. The persecutors examined everything, searched every bush, tossed up all the stones, looked behind all the mounds and into all the cracks and returned back with nothing, assuming that the Christians were frightened and fled and now had definitely fallen into the hands of those who were guarding them below. But it turned out that no one managed to catch the saint. The searchers described in detail the place where the saint was supposed to be hiding, and assured that they did not find anyone there - they only saw two trees there at a short distance from each other. When the pursuers left, the informer went up to where the great saint and his disciple were praying, and saw them - they were still standing and praying. Then the poor fellow realized that God had preserved them, presenting them to their pursuers in the form of two trees. He fell at the feet of the saint and believed in the Lord. So the recent persecutor became one of the persecuted. Abba John Kolov said about a repentant soul that if she resorts to God in prayer in everything, then demons and passions will not have power over her. And he told the following parable: “In one city there lived a beautiful harlot, and she had many lovers. And then one day the mayor came to her and said: “Promise me that you will become chaste, and I will take you as my wife.” She agreed, and he took her and brought her into his house. And the lovers were eager to meet her, but they did not know how. Then it dawned on them: “We will approach the ruler’s house, but we will not enter, because if he finds out, then we will be in trouble. It’s better to stand around the corner and whistle, maybe she’ll figure it out and come down to us herself, and it won’t be our fault.” They approached the house and began to whistle. She heard, but covered her ears, went to the farthest bedchamber and closed the doors tightly. The lovers realized that she would not work out and left with nothing.” The elder explained that the harlot is the soul, the lovers are demons, the ruler is Christ, the inner chambers of the house are the constipation of the mind from within. If a soul is being fought by demons through passions, then it must concentrate within itself and resort to God in prayer, and then the enemies will not be able to do anything with it. 2. The brothers asked Abba Agathon: – Father, which virtue in monastic life requires the most work? “Forgive me, I think it’s an unheard of work to pray to God,” the elder answered. – Whenever a person is going to pray, enemies try in any way to prevent this. They understand that nothing poses such obstacles to them as prayer. When a person fulfills the requirements of monastic life and holds firm, he finds peace, but prayer requires struggle until the last breath.” 3. One brother, who was standing in prayer, was stung on the leg by a scorpion. The pain spread widely and reached the very heart, and the brother was about to give up the ghost. But the brother, although he understood that he would die, and although he was in great pain, did not move from his place until he finished the prayer. 4. Abba Evagrius said: “If you are timid, pray as Scripture commands. Pray with fear and trembling, soberly and cheerfully. This is exactly how we need to pray, especially because of the invisible enemies, malevolent and malicious, who are trying to fool us during prayer.” 5. He said: “If a hostile thought appears in your heart, ask in your prayer only one thing - a Sword against the enemy, sharpened by tears.” 6. Once they asked Abba Macarius: “You don’t have to mumble,” he answered, “but you should raise your hands up and ask: “Lord, as you want and as you know, have mercy on me.” And if scolding comes at you: “Lord, have mercy.” God knows our needs and sends us what is useful. – Why, when I stand in prayer, am I often confused by thoughts? – The devil initially, not wanting to worship the God of all, was expelled from heaven and became alien to the Kingdom of God. Therefore, he is trying to tear us away from prayer in order to force us to experience the same thing as him. Do not neglect your duties so as not to fall into the hands of the enemy. 2. Force yourself to carefully read the Psalms, because this will free you from the captivity of filth. 3. Love to pray often so that your heart may be enlightened. 4. Do not grumble during the service, otherwise you will be devoured by fierce beasts. 5. See that you do not neglect your duties, for their fulfillment will bring light to your soul. Brother, know: those who are diligent in prayer and humility do not fall, but those who neglect this are struck by vanity and worldly worries, and therefore they easily fall. Therefore, the devil, without preventing us from thinking about worldly things and engaging in everyday affairs, does everything to turn us away from prayer and humility. He knows that without prayer and humility, even if we do everything else correctly, sooner or later we will find ourselves in his power. I call prayer not only that which is performed physically, but also that which is offered to God in clear thought. And if one of the two (body or thought) goes astray, then the other will not be able to stand before God, but will follow only its own desires. Therefore, not only those who neglect prayer, but also those who do not pray with their minds, are susceptible to attacks by dark forces. He who prays soberly burns the demons, and he who indulges in dreams, the demons laugh at him. Chapter 10: About the power of prayer, that through it God sends down every good thing and how a person unites with Him 1. From the life of St. John the Merciful During the time of the great John, there lived two neighbors, leather craftsmen. One of them was married, he had children, his father and mother lived with him. The only breadwinner of a large family, he did not miss a single service in the church. The other master, although more skilled in his craft and more diligent in his work, could barely make ends meet and was jealous of his neighbor. Unable to bear the obsessive thought, the poor man came to his neighbor and, left alone with him, asked: “I beg you, for God’s sake, do not hide anything from me, admit frankly how you manage to obtain such wealth, although you do everything with laziness.” I try my best, I work tirelessly, but everything is falling apart for me, and I have already sunk to poverty. The neighbor realized that all this was happening to him because he rarely went to church services and that he should pray more diligently to God. “Yes, you know,” he said, “I had a hard time before too.” Then I decided to go to all services. And it so happened that somehow I found gold on the road. Since then, things have gone well for me - you can see for yourself. If you don’t believe, let’s go to church together, you will receive considerable consolation. The unlucky master listened to the advice, began to go with him to all services and quite soon noticed that wealth appeared in his house. He went and thanked his neighbor for his good advice. In response, the successful master amazed him with his confession that he had not found any gold on the road. He just wanted to encourage his neighbor to attend church services more often, and for this purpose he wrote about gold. When Blessed John heard about this, he appreciated the good intentions of the successful master and ordained him as a priest. There was one monk who did not work, only prayed incessantly. In the evenings, returning to his cell, he always found bread and ate. But one day his brother came to him, brought him date palm branches and taught him how to work. When in the evening he entered his cell as usual to eat, he found nothing and went to bed, hungry. In a dream it was revealed to him: “While you were thinking about Me, I fed you. And now you have started working and therefore earn your own food through labor.” 2. There lived an old man on Mount Sinai. One day he went to the city, and he met his brother, who said with a sigh: - Father, we are tormented by drought. “Why don’t you pray and ask,” he asked, “for God to send you rain?” “Yes, we pray,” the brother answered, “and we serve prayer services, but there is no rain and no rain.” “Then why don’t you pray without ceasing?” Want to know what this means? Let's stand for prayer together and raising his hands to the sky, he began to pray, and immediately it began to rain. The brother was frightened, fell on his face, and the elder ran away from him. 3. The brothers came to Abba Anthony and asked him about the meaning of one expression from the book of Leviticus. Abba went out into the desert, and Abba Ammon secretly followed him, because he knew the elder’s custom. Anthony did not go far, stood in prayer and exclaimed: “God, send me Moses so that he can explain to me the meaning of this expression.” And soon a voice was heard speaking to Anthony. Abba Ammon added that he heard the voice and words of Abba Anthony, but could not make out the meaning of what was said from above. 4. Abba Vissarion’s student Abba Dula said that he once came to his teacher’s cell and saw him standing in prayer with his hands raised to the sky. So he stood for fourteen days, and then turned to the student and said: “Follow me.” “When we left,” Abba Dula continued, “we immediately headed into the desert. I was thirsty, and I said: “Abba, I’m thirsty.” He took my fur mantle, walked away to the distance of a thrown stone, prayed and brought it back full of water. (I quenched my thirst) and we continued on our way. Arriving in Liko to Abba John, they kissed him and prayed together. And then they sat down and started talking about the vision that Abba Vissarion had during prayer, when he was told: “A decree has been issued on the closure of pagan temples.” Later we learned that this was what happened that day. 5. Abba Lot came to Abba Joseph and asked: “Abba, I carry out my small observance as best I can, small fasting and prayer, reading and silence. And I clear my thoughts to the best of my ability. What else do I need to do? The elder stood up, stretched out his hands to the sky, and his fingers shone like ten bright lamps. “If you want,” he said, “then be like fire.” 6. One day, Abba Moses went to fetch water and saw that Abba Zechariah was praying by the stream, and the Spirit of God rested on him. 7. Abba Jacob introduced us to the story of one elder. “When I was younger and lived in the desert,” said the elder, “a young man settled next to me, who lived the monastic life in solitude. One day I visited him and saw that he was praying and asking God to honor him with peace with the beasts. After the prayer, a female boar came along with her piglets, mistook him for a cub, and allowed him to drink milk from her. The next time I saw him praying and asking the Lord: “Lord, give me the gift of making friends with fire.” He lit a fire, stood on it, then knelt down and began to pray to the Lord.” 8. The brother asked Abba Sisoya: “If you want to please God,” he answered, “renounce earthly things, leave behind everything created and turn to the Creator, and then you will unite with God with prayer and sorrow and find rest in the present century and in the future.” 9 . They said about Abba Tythos that if he held his hands raised to heaven for a long time while standing in prayer, then with his mind he admired heaven. Therefore, if it happened that he was praying with the monks, he tried to quickly give up, so that his mind would not ascend to heaven and he would not detain the brethren for a long time. 10. The elders said that prayer is the mirror of a monk. 11. Once Abba Pamvo had the opportunity to go to Egypt with his brothers. Having met the sitting laymen, he said to them: - Get up, greet the monks, then you will have their blessing - after all, they constantly talk with God, and their lips are holy. 12. The brother approached the cell of Abba Arseny in the Skete, stopped at the door, looked and saw the elder completely engulfed in fire. There is no doubt that the brother was worthy of becoming an eyewitness to such a vision. When he knocked, the elder came out and, seeing that his brother was struck by something, asked: -Have you been knocking for a long time? Didn't you see anything? “Nothing,” the brother confirmed. They talked and then said goodbye. 13. One great old man who lived in lower Egypt said in simplicity that Melchizedek is the Son of God. They told Blessed Cyril, Archbishop of Alexandria, about this, and he decided to explain to the elder his mistake. Since he knew that the elder was a miracle worker, and God showed him everything he asked for, and that he said so only out of spiritual simplicity, he wisely addressed him: “Abba, I want to ask you: one thought tells me that Melchizedek is the son of God, and another that he is not the son of God, but a man and a bishop of God.” I myself am indecisive, so I turned to you so that you pray to God, and He would reveal the truth to you. The elder immediately perked up from the consciousness of his insight and boldly asked: - Give me three days. I will ask God about this and tell you who Melchizedek is. He went into the desert and prayed to God, asking Him about Melchizedek. Returning three days later, he told the blessed Archbishop Cyril that Melchizedek was a man. The Archbishop asked: - How do you know this, Abba? - God revealed to me all the patriarchs, how they go in order, and they were before my eyes from Adam to Melchizedek. The angel himself showed me: “Here is Melchizedek, be sure that it is he.” Abba left and from then on told everyone that Melchizedek was a man. 14. Abba Silouan's student Zacharias once entered the teacher's cell and saw him standing with his hands raised to the sky in a frenzy. Then he closed the door and left. He came again at six o'clock and at nine o'clock - the teacher was still standing at prayer. At about nine o'clock he knocked, entered and saw the Abba sitting silently. “What’s wrong with you today, father?” asked Zechariah. “I don’t feel well today, child.” The student, falling at his feet, said: “I won’t let you go unless you tell me what you saw.” “I was caught up into heaven,” said Abba Silouan, “and saw the glory of God.” And I stood there until now, and only now they let me go. 15. The elders told Abba Eli of Egypt that Abba Agathon was a “good brother.” – And compared to the ancients? - they asked him. “I have already told you that he is good in his way, and as for the ancients, I saw a man in the Skete who could stop the sun, like Joshua.” Hearing this, the brothers were amazed and glorified God. 16. Abba Vissarion’s student Abba Dula said that once they went to the elder, and the sun was already setting. Then the elder stood up to pray and said: “I beg You, Lord, that the sun may stand still until I come to Your servant.” 17. He said: “When we walked along the seashore, I began to be tormented by thirst, and I said to Abba Vissarion: - Ava, I’m very thirsty The elder prayed and said: The water became sweet, and I drank it. Then he scooped some water into a jug so that he could drink it later when he wanted. Noticing this, the elder asked: - Forgive me, what if you want it again? “But God is here and everywhere,” said the elder. 18. The next time, when it was necessary to cross the Nile, Abba Vissarion prayed and walked on the water as if on dry land, and ended up on the other bank. Surprised, I bowed to him and asked: -What did you feel under your feet when you walked on the water? “I felt the water up to my ankles,” said the elder, “and below it was hard.” 19. One day Abba Ammon was walking to Abba Anthony and got lost. He began to pray to God: “Lord my God, do not destroy your creation.” And immediately I saw a human hand hanging from the sky. She showed him the way all the time until he came and stopped right in front of Abba Anthony's cave. 20. One day Abba Milius was passing through a village and saw that people had captured a monk who had allegedly committed a murder. The elder came up and began asking his brother questions. Realizing that his brother had been slandered, he asked the guards: He was brought to the place where the dead man lay. He approached the dead man and told everyone to pray. As soon as the elder raised his hands to the sky, the dead man came to life. The elder asked him in the presence of everyone: - Tell us, who killed you? “I came to church,” answered the revived one, “and gave money to the priest.” He took me and killed me, then carried me and put me in the cell of this Abba. I ask you, take the money from him and give it to my children. After this the elder said to him: “Now go back and sleep soundly until the Lord resurrects you on the Day of Judgment.” 21. Abba Macarius of Egypt told an equally touching story: - When I lived in Skete, two young strangers came there. One already had a beard, and the other was just starting to get some fluff. They came up to me and asked: – Where is Abba Macarius’ cell? – Why are you looking for him? – I asked again. “We heard about him and about Skeet and came to him. They bowed to me and said: – We want to stay here. I saw that they were from rich families and pampered and said: -You won't be able to live here. “If we can’t do it here,” said the elder, “we can go somewhere else.” “Why do I drive them away and lead them into temptation? – I thought, “After all, they will run away on their own if things get difficult,” but I said out loud: “Then go and build yourself a cell, if you can.” “Show us the place and we’ll build it.” I gave them an axe, a bag of bread, salt and showed them a rocky slope and said: “This is your quarry, and you can bring the timber from Elos.” Build a roof over your head and settle down. I still decided to myself that the guests would escape from hard work. -What kind of handicraft is there? - they asked. I brought them vines from Elos, showed them how to start and weave a basket, and said: – If you weave baskets, give them to the watchmen, and they will bring you bread. I returned to my place, and they patiently began to do everything as I said, and did not appear for three years. Meanwhile, thoughts about them did not leave me, and I kept asking myself: “What are they doing there that they never came to at least confess their thoughts? People come from afar, but these live nearby and do not come to me or to others, they stand silently in church, silently receive communion.” I fasted for a week and asked God to show me their deeds. After a week of fasting, I left my cell and went to them to see how they lived. I knocked and they opened the door. We kissed silently. I prayed and sat down. The elder nodded to the younger, who went out and sat down to weave a basket, without saying anything. At the ninth hour he knocked with a stick, the younger one came in, prepared some boiled food and set the table after the older one nodded to him. He placed three cakes in front of us and stopped without saying a word. “Well, let’s eat,” I suggested, and we started eating. Then the younger one brought a jug and we drank water. When evening came they asked: - No, I’m staying overnight with you. They laid a mat for me in the corner, untied my belts and lecterns, and lay down on the mats next to me. When we lay down, I prayed that God would reveal to me what they were doing. The roof of the cell opened up above me, and it became as bright as day. But they didn't see the light. They decided that I had already fallen asleep, and the older one pushed the younger one in the side. They stood up, girded themselves, and raised their hands to the sky. I saw them, but they didn't see me. I saw demons who, like mice, climbed onto the youngest, crawled into his mouth, into his eyes. I saw how the angel of the Lord with a fiery sword in his hands protected and drove away demons from him. No evil spirits could even approach the eldest. At dawn they lay down on the mats again, and I pretended that I had just woken up, just like them. The elder told me only one thing: - Let's read the twelve psalms. “Okay,” I agreed. The younger one sang five psalms of six verses each and hallelujah. At each verse, a tongue of flame burst out of his mouth and ascended into the sky. So, when the elder chanted psalms, fire burst out of his mouth like a fountain and rose to the sky. I sang several psalms by heart. Leaving them, I asked: They bowed silently. It was obvious that the elder had achieved perfection, and the enemy was still fighting with the younger. A few days later the elder brother died, and on the third day the younger brother too. If the demons asked the Lord not to send them into the abyss and received what they asked, then how sooner will we, who have put on Christ, be heard, and therefore we pray to be freed from death comprehended by the mind? Let us be diligent in prayer, for its power is great. There is no need to limit prayer to time and duration, unless in case of urgent need, if you force yourself to reach perfection. For the Lord sanctioned prayer day and night, and the apostle established that one must continually offer prayer to Almighty God. After all, every good comes to believers through prayer: not only hope in God, but also firm faith and unfeigned love, kindness, brotherly love, self-control, patience, inner knowledge, detachment from temptations, heartfelt confession, continuous crying, patience with passions, sincere separation from one’s neighbor, knowledge of the spiritual law, acquisition of the truth of God, visitation of the Holy Spirit - everything that God promised to give to believers here and in the next century. Simply put, the soul cannot manifest itself in His image except through God's grace and the faith of a person whose mind is in great humility and non-dreamy prayer. Call on God to open the eyes of your mind, and you will see the benefits of prayer and thoughtful reading. Prayer is called virtue and becomes the mother of all virtues, because it generates them through approaching Christ. If we do something without prayer and good hope, then it turns out to be harmful and pointless. When the devil sees that the mind is praying with all its heart, it instills in it many evil and insidious thoughts. But he cannot destroy small virtues even with great troubles. Nothing helps us as much as prayer, for it is useful in that it helps us gain God’s favor. It is a good deed to be helpful in words to people who ask questions, but it is even better to help them in their spiritual life through virtue and prayer. He who entrusts himself to God in prayer provides prayerful help even to those who are far away. If you want to be useful to a beginning ascetic who is thirsty for knowledge, explain to him what prayer, right faith and patience with the temptations that occur are. He will reach all other benefits by starting from these three virtues. A good deed is to keep the most important commandment and pray not for show, but only seeking the Kingdom, according to the word of the Lord. If we are still thinking about different needs, then we must pray about all these needs. After all, anyone who does or thinks about something without prayer will never bring his work to the final goal. The Lord said about this: Without Me you can do nothing (John 15:5). Chapter 11: That a person praying should ask God not for what he wants, but for what He considers useful The brother, tormented by evil thoughts, grieved and out of great humility exclaimed: “If I think so, then I can no longer hope for salvation.” He went to the great elder and asked him to pray for him, and then his thoughts would cease. But the elder said: - This is not good for you, child. But the brother insisted on his own and did not leave. The elder prayed, and God took away the abuse from him, and the brother immediately fell into arrogance and pride. Then he again came to the elder and asked him to return temptations to him, just to regain humility. If you pray that God will take away your abuse, but He does not hear, do not be irritated, for He knows what is good for you. It’s better not to say at all: “Take this from me, grant me this,” but pray like this: “Master Jesus Christ, help me, but do not let me sin, for I am in error, and do not let me perish in sins. Have mercy on me, Thy creation, do not despise my weakness, do not leave me, who has come running to You, heal my soul, for I have sinned before You, before Your face, and I have no refuge except in You, Lord. Lord, save me for the sake of your generosity, so that all those who rise up against me, who seek my soul to destroy it, will be ashamed, for You, Lord, are omnipotent, and glory to You, God the Father and the Holy Spirit forever. Amen". When you understand this and say it in the secret of your heart, then won’t God hear you? Just obey Him and do what He commands. God hears a person if he obeys Him. God is always nearby, and only our self-will prevents Him from hearing us. – It happens that I ask the saints for liberation from mental and physical passion and I believe that I will immediately receive healing. However, I am afraid that it will happen when it is not useful for me? “Brother, it is not good to persistently ask for healing from passion, without knowing whether it is useful or not. It is better to remember the words of the Lord: For your Father knows what you need before you ask Him (Matthew 6:8). Therefore, pray to God like this: “My Lord, I am in Your hands, have mercy on me according to Your will, and if it is useful for me, hasten to heal me.” In the same way, ask the saints to pray for yourself, firmly believe and do not doubt that He will do everything for your benefit, and thank Him for all your deeds, as the Apostle advised us: In everything give thanks (1 Thess. 5:18). Then both your soul and body will benefit. – When they used to ask the fathers to pray about some kind of temptation, what did they ask for? Liberation from temptation, that is, from passion or benefit? If they asked for benefit, then why did Abba Sisoes pray for his disciple (and other fathers too) and ask God for liberation from passion? And how should you understand the words that all things are possible to him who believes (Mark 9:23) and that God will not allow you to be tempted beyond your strength? (1 Cor 10:13). And if temptations are useful, then is it necessary to resort to the prayers of saints? “Brother,” the elder answered, “perfect fathers pray that God will do something useful with man.” If this is not useful for a person, then He allows him passion for the sake of patience, and if it is useful to free himself from passion, and this is all in the foreknowledge of God. “First,” the elder continued, “Abba Sisoes was informed that he needed to pray for the disciple, and then he began to pray.” And many other elders prayed only after the notification. And the fact that all the troubles that befall a person are for his benefit is confirmed by the words of the apostle: give thanks in everything. And the words “everything is possible for a believer” mean that one must endure sorrows due to passions with hope, accept everything with patience and courage, like Job. God does not tempt a person beyond his strength, but the prayers of the saints are also useful to a person who can sometimes betray himself because of his relaxation. Chapter 12: That if anyone asks God for a benefit, he should gratefully accept whatever is sent by Providence, even if it is against his desire Many in Alexandria, in imitation of the contemporaries of the apostles, sold their property and handed the money they received to Saint John so that he would distribute it to the poor. One of them brought seven and a half pounds of gold and said that this was all he had, and asked the saint to pray for the healing of his son from a serious illness and for the safe return of the ship that he had equipped for Africa. A month after the saint’s prayer, the shipowner’s son died, and three days later the ship, on its way back from Africa, passing by Pharos, encountered a terrible storm: the entire cargo had to be thrown overboard and only in this way was it possible to save the ship. After the death of his son, this man still somehow held on, but when he was informed about the disaster the ship was in, he fell into complete despair. Patriarch John, having learned about this, greatly sympathized with the unfortunate shipowner and began to beg that the Lord would calm the storm in the soul of the poor man and help him in his business. The next night, the unfortunate father saw in a dream a husband who looked like a patriarch, who said: “Why are you so discouraged? Didn't you ask me to save your son? He is now saved by the grace of God and rejoices in the villages of the righteous, having escaped all kinds of evil temptations. If he had lived longer, he would have been mired in debauchery and would have been unworthy of future promises. As for the ship, what is there to talk about, if we had not begged God, the ship would have sunk and everyone would have died along with your brother. Therefore you should not be discouraged, but endure your lot with gratitude. For nothing happens without God’s judgment, although much of it is unknown to us.” As soon as the man woke up, he felt considerable consolation in his heart, came to the patriarch, fell at his feet and expressed his great gratitude. He told him about the vision, and the blessed patriarch advised him to thank not him, a humble man, but God, who directs everything to the best. After the death of the martyr Huar, a rich and God-loving woman named Cleopatra took his relics and transported them to her homeland, Palestine, and when the persecution began to subside, she built a church in his honor. She had an only son, and she placed all her hopes in him, for her husband had died many years ago. She sent a lot of money to the rulers so that they would honor her son with a glorious title. Eventually, the mother obtained a decree from the emperor to give her son the (coveted) title. But she decided not to celebrate this event until she completed the construction of the church, to which she devoted all her strength. When the building was put under the roof, the pious wife gathered bishops and presbyters to consecrate the new church, invited monks who had shone with virtuous lives, and, having removed the holy relics of the martyr Huar from the tomb, she solemnly placed them on a precious stretcher and next to them she placed a toga and a belt with signs of the title received by her son, so that those gathered would give glory and appreciate them. And the son had to put on these noble clothes. Then, in the presence of all those gathered, the all-night service was celebrated. Cleopatra and her son were the first to approach the relics of the martyr, took the stretcher and solemnly carried it to the altar of the church. Before her were images of the martyrs, and she fervently, with tears, prayed to Uar and other saints, and her son asked the martyr for help in his life. After the end of the Divine Liturgy, tables were set with a variety of delicious dishes, and Cleopatra herself and her son served the guests. She told her boy not to touch any food or drink until he had served all the guests. The feast ended only in the evening. The boy was very tired and went to bed, but he couldn’t sleep, he felt bad, it turned out he had a fever. His mother, who had not eaten all day and had not slept all night, sat by his bed and fanned him with a towel to ease his suffering. Around midnight, oh the judgments of God, the boy’s heart suddenly stopped - and he died. When Cleopatra realized that her son was dead, she silently fell unconscious. Gradually she came to her senses, put her child on her shoulders and carried her to the church consecrated in honor of the martyr. She brought the body into the altar and began to address the martyr as if he were alive: - What, martyr of Christ, are we so guilty of that such grief befell us? I left my own husband to lie in a foreign land, and arranged solemn honors for your relics. I built this church from the very first stone, and I thought only about how to please God, and with all my soul I was disposed towards you. Why was this decided? I only hoped for the good - for the salvation of my son. Now who will support me in my old age? Woe is me, my hopes were disappointed. What a (terrible) sight! O martyr of Christ! Resurrect my son, like Elisha the son of the Somanite woman, or give me a quick death, so that I, an unfortunate mother, do not have to suffer all my life. Cleopatra prayed and sobbed so fervently. Finally, she fell asleep, and in a subtle dream her son appeared to her along with the martyr. The sufferer of Christ Uar held the boy by the hand, like his own child, and an unprecedented radiance spread around them. Their heads were decorated with divine crowns of indescribable beauty. “Why don’t you rejoice, wife,” Uar addressed her, “and your heart is filled with terrible grief?” Do you really think I'm ungrateful? Don't I really know what happened to you? Or did I not appreciate all your work? Look, what great glory has your son received? Grace like lightning shines around him. Are you gloomy, sad and not at all happy about his salvation? If you want, come to us, talk to him alone, and see how good he is. After these words, the martyr said to the boy: “Come, child, to your mother, and tell everything that you saw here, to console her tears.” But her son clung to the martyr and did not want to leave him and join his mother. He just looked at his mother and exclaimed: “Mom, calm down, pull yourself together and stop crying! I cannot exchange my life for death, boundless pleasure for sorrow, and eternal life for temporary life.” Hearing this, the mother approached her son, reassured by his words. and with all her heart she began to beg the martyr to pray for her salvation. Uar gave her edifying advice that would certainly lead her to salvation, blessed her, and together as a boy headed to the heavenly palaces. Waking up, Cleopatra began to thank the Lord and Uar with all her heart and ordered the remains of her son to be placed next to the relics of the martyr. Together with the guests, she performed an all-night vigil and a prayer service of thanks for the salvation of her son, and the next day after the Liturgy she arranged a brilliant feast and, together with everyone, participated in sacred chants. Cleopatra distributed all her property to the poor, dressed in a simple dress and began to serve at the tomb of the martyr Huar, diligently observing fasts and praying. Her inner man was so purified that every Sunday she saw the martyr together with her son, illuminated by a bright radiance, as when they first appeared in a dream, which somewhat alleviated her grief. She lived like this for seven years, after which she passed away into blissful eternity. Chapter 13: That prayer must be accompanied by deeds, otherwise it may not be accepted by God The elder was asked about those who come and ask everyone for prayers, but they themselves live in complete neglect and treat everything carelessly. The elder replied: “The intense prayer of a righteous man can do much (James 5:16), if he himself cooperates and promotes it, that is, he feels the need for prayer and with all diligence and heartache protects himself from evil thoughts and deeds.” And if a person spends his life in indifference, then there will be no benefit from this, even if all the saints pray for him. For the Scripture says: When one builds and another destroys, what will they gain for themselves except weariness? (Sir 34, 23). I'll tell you a story that happened in our time. One holy Abba, the (spiritual) father of the monastery, adorned with every virtue and most of all with humility and condescension, was merciful and compassionate towards people and surpassed many in love. He prayed to God like this: “Lord, I know that I am a sinner. But, knowing Your generosity and Your mercy, I hope that You will save me. I pray for Your goodness, Master, do not be separated from my brethren in the next century, but by Your mercy grant them, together with me, Your Kingdom of Heaven.” He constantly said this prayer, and the man-loving God fulfilled his request in this way. A holiday in memory of the saints was to take place in a monastery nearby. Although Abba did not want to go, in a dream he heard a voice: “Go to the holiday, but send your disciples first, and then go alone.” Christ, who descended to us sinners and became everything to everyone in order to save everyone, took the form of a beggar and a sick person and lay down in the middle of the road. When the disciples passed by and saw a suffering beggar, they asked: - I crashed. I was riding a horse, but he threw me off and ran away. And there's no one to help me. “We also can’t help you, Abba, we’re on foot,” they said and left, leaving him on the road. After some time, Abba passed by, saw him, motionless and groaning, realized what had happened, and asked: “The monks were just passing by, didn’t they notice you?” “They noticed,” answered the unfortunate man, “but when they learned what had happened, they left, saying: “We can’t help you, Abba, are we on foot?” “You can walk at least a little, so we can get there together slowly?” “I can’t,” said the victim. “Then I’ll take you on my shoulders, and with God’s help we’ll get there.” -Can you walk such a distance? Better go and pray for me. - I won’t leave you. You see a stone nearby. First I will drag you onto a stone, and then I will put you on my shoulders. At first Abba could barely move under its weight. But with every step it became easier and easier for him, it became comfortable to carry him and, finally, completely easy. He wondered how this could be, and suddenly the victim became invisible. Here,” the elder continued his story, “Christ turned to the Abba and said: “You have always prayed for your disciples, so that together with you they will be rewarded with the Kingdom of Heaven. But you have one measure, and they have another. Convince them to reach the measure of your deeds and you will receive what you ask, for I am just and reward everyone according to His deeds.” 2. The brother came to the elder in the Lavra of Sovki, which is higher than Jericho, and asked him: “It’s bad,” answered the elder. – For thirty years now, every day I stand in prayer before God, I curse myself and say to God: Do not spare one of the wicked lawless men (Ps 58:6), and You have tamed... the damned who deviate from Your commandments (Ps 119:21), and every day I deviate from the commandments and commit lawlessness. I say to God: You will destroy those who tell lies (Ps. 5:7), but I myself lie every time. I hold a grudge against my brother, but I ask God: Forgive us our debts, as we forgive our debtors (Matthew 6:12). In fact, I only care about how to eat, but with my lips I repeat: I forget to eat my bread (Ps 101:5). I myself sleep until the morning, and sing in the psalm: At midnight I rose to praise You for Your righteous judgments (Ps 119:62). I have not at all acquired tenderness, nevertheless I say: I am weary with my sighs (Ps 6:7) and my tears have become bread to me day and night (Ps 41:4). I myself am filled with all kinds of wickedness, but I say to God: Let the words of my mouth and the meditation of my heart be acceptable in Your sight (Ps 18:15). I don’t fast at all, but hypocritically whine: My knees are weak from fasting (Ps 108:24). And all filled with exaltation and indulgences of the flesh, I feignedly chant: Look at my suffering and at my exhaustion and forgive all my sins (Ps. 24:18). Completely unprepared to meet God, I nevertheless affirm: My heart is ready, O God (Ps 56:8). In a word, all my actions and prayers became my reproach and shame.” “I think, father,” said the brother, “that David said all this only about himself.” - What can I say, brother! – the old man exclaimed and sighed. – And in fact, if we do not keep what we sing before God, we will go to destruction. 3. The elder said: “In the Skete there was a brother who was diligent in worship, but in everything else negligent. One day Satan appeared to an old man and said: - How such and such a monk surprises me. He hides me in his bosom so that I do not leave him, and does everything I want, but at the same time he says to God every time: “Lord, deliver me from the evil one.” – If your work does not agree with prayer, then you work in vain. – What does it mean to coordinate action with prayer? – someone asked him. “If we pray for something,” the elder answered, “then this is what we need to do.” If a person abandons his will, then God will reconcile with him and accept his prayer 5. Abba Moses of Velia said: “Obedience is rewarded for obedience. When a person obeys God, and God hears him.” 6. Abba Isaiah said: “If a person performs divine services with humility, feeling unworthy, then he receives strength from God. But if he remembers who is sleeping or who is neglecting his duties and condemns them, his work is in vain.” 7. He said: “If anyone seeks the Lord with the knowledge of his heart, the Lord hears him. You need to ask the Lord with knowledge, without being attached to any of the worldly things, and at the same time think that the soul will appear with fear before the judgment of Christ, without stumbling over what it is able to overcome, for without work, effort and sorrow, a person will not be heard by God, as all Scripture speaks about.” – Can a person’s faith help another person who does not show faith, just as, for example, the paralytic was helped by the faith of those who brought him? “If,” the elder answered, “the paralytic did not have faith, he would not have allowed him to be carried, causing him a lot of trouble, so that he also had faith, like those who brought him.” Until a person shows his faith in God, he will not receive any benefit. Therefore, there is no need to justify your inaction by placing your burden on someone else. Jeremiah believed that God would have mercy on his people, and so he prayed for them. But since there was no faith among the people, the prophet spoke in vain, and God did not hear him. Of course, the prophet had no less faith than those who brought the paralytic. The same can be seen in other such cases. – Father, have mercy, say: the daughter of a Canaanite woman (Matt. 15:22–28) and the centurion’s servant (Luke 7:2–10), how did they help their healing? And one more thing: another paralytic asked only for bodily health, but received forgiveness of sins, how did he achieve this? And the Lord, when He said: Whatever you permit on earth will be permitted in heaven (Matthew 18:18) and whose sins you forgive will be forgiven (John 20:23), did not add what kind of assistance is required for this from the people being forgiven. Please explain this to me. - Brother, such difficulties in understanding can only be experienced by those who do not know things as they are. The Canaanite woman's daughter and the centurion's slave were unconscious (the Canaanite woman's daughter was possessed, and the centurion's slave lay broken down with illness). Therefore, they could not help by faith those who asked for them. But the paralytic believed that his body could become healthy, so he was rewarded with something he did not expect - God’s love for mankind. The Savior, so that people would believe that it was He, at first performed miracles without the assistance of people’s faith and healed freely, so that the prophecy would be fulfilled that He took upon Himself our infirmities and bore our illnesses (Matthew 8:17). It was impossible to ask people to believe then, and therefore they were healed by the grace of Christ. They were not required to assist in the healing, but only to be careful after the healing. As it is said: You are healed; Sin no more, lest anything worse happen to you (John 5:14). John said about Him: Behold the Lamb of God, who takes away the sin of the world (John 1:29). And those who did not accept Him were not worthy of healing, as the apostle clearly tells us: If an unbeliever wants to get a divorce, let him get a divorce (1 Cor 7:15). And that the Lord gave the Apostles the power to heal and forgive sins of those people who contribute to this with their intentions, is confirmed by the Apostle James, who received this power, when he definitely says: The fervent prayer of the righteous can accomplish much (James 5:16). And when the Savior healed, all who accepted Him were healed and saved, and those who did not accept Him perished. Thus we too will be confirmed in faith and saved by the name of God. Chapter 14: That our prayer will not be accepted if we are offended by someone or if someone continues to be at enmity with us, and we do not put up with him The Great John, Patriarch of Alexandria, excommunicated two of his clerics from the altar because they were at enmity with each other. One accepted the punishment with understanding, while the other believed that one could take advantage of the punishment and finally fall into negligence. He stopped going to services, praying, and began to follow only his own desires in everything. What cunning deceit was in his soul if he turned the simple decision of the great saint in favor of his desires! When the saint found out about this, he thought that the cleric should not be allowed to become prey to the devil. He was going to call him to declare forgiveness to him. But according to the providence of God, he forgot to send him an invitation in which the incomparable degree of humility of the saint would be combined with great compassion for the fallen. On the following Sunday, the saint made a bloodless sacrifice at the altar, and just at that moment when the sacred cover was removed from the Divine Gifts, he remembered the vindictive cleric. Remembering the commandment of our Lord that one must leave a gift before the altar before he is reconciled with his brother, and then bring the gift, he gave a sign to the deacon to recite the litanies until his return. And he himself, pretending that he had a stomach ache, left the altar, unnoticed by anyone, and sent a man to bring the vindictive cleric as quickly as possible. The cleric immediately arrived, and the saint fell at his feet, not at all embarrassed by the gaze of those present, and began to ask him for forgiveness. As soon as the reckless cleric saw that the patriarch was clinging to his feet, he burst into tears with all his heart. He was afraid that fire from heaven might incinerate him for his ingratitude, and he also fell on his face and began to ask for forgiveness. The blessed saint said: “God, my child, forgive us both.” Then he took him by the hand and, with joy and jubilation that cannot even be described, led him into the altar. Afterwards, with spiritual cheerfulness and ease, he turned to God: And forgive us our debts, as we forgive our debtors (Matthew 6:12). After this event, the cleric became very modest and moderate in his desires, and very soon received priestly ordination. The elders said that prayer is the mirror of a monk. And they also said that just as no one can see his own face in muddy water, so the soul, until it is cleansed of everything alien, will not be able to pray. 2. The elder said: “When a person is careful not to offend his neighbor, then he boldly thinks that his prayer is accepted by God. And if a person offends his neighbor, his prayer will become abominable before God and will not be accepted. For the groaning of the offended will not allow the prayer of the offender to appear before God.” 3. He said: “If you heard that someone scolded you, and this person comes to you, do not show him that you know this, but talk joyfully with him, and show a kind expression on your face - and then your prayer will be bold.” 4. Abba Moses said: “If a person does not remember in his heart that he is a sinner, God will not hear him. He who bears his own sins no longer sees the sins of his neighbor.” 5. Abba Zinon said that whoever wants God to quickly hear his prayer should, when he gets up and raises his hands in prayer to God, pray with all his soul for his enemies. Then he will be heard, even when he asks for himself.” 6. One of the fathers said: “In the skete, just when the clergy were offering the immaculate sacrifice, it was as if an eagle was descending to make an offering, and no one saw it, only the clergy. One day a deacon was asked to help in some matter. And he replied: “I have no time now.” When the deacon went up to the altar, the eagle did not descend as usual. The presbyter said to the deacon: “What is the matter that the eagle did not appear, as it always did? It's either my fault or yours. Get away from me. And if the eagle comes down, we will be notified that it is because of you that it did not come down.” The deacon retreated, and immediately the eagle descended. And when the service ended, the presbyter asked the deacon: “Tell me, what have you done?” He told him: “I don’t realize that I sinned in anything, but only when my brother came and asked me for such and such a favor, I told him that I had no time.” The elder said: “So, because of you, the eagle did not descend, because your brother was upset because of you.” The deacon went and repented to his brother.” Let us flee, brothers, from the terrible and destructive passion of rancor, so that it does not make us alien to boldness before God. Not a single person who is sick with this heavy passion can appear before God with pure prayer. The Lord forbids this in the words: If you bring your gift (Matthew 5:23-24) and so on. Just as an honest person will never enter a den, so God will not enter the soul of a vindictive person. Just as smoke irritates the eyes, so rancor irritates the human mind during the hour of prayer. Do not be at enmity with anyone, otherwise your prayer will not be accepted. Be at peace with everyone so that you can have boldness in prayer. The Lord says in the Gospel: If you forgive people their sins, then your heavenly Father will also forgive you, but if you do not forgive people their sins, then your Father will not forgive you your sins (Matthew 6:14-15). This saying of the Lord is terrible. It says that unless you see that your heart is pure towards everyone, you cannot ask God for anything. If your heart is unclean, you offend God with your demand: after all, you are a sinner, you hold a grudge against a person like you, but you tell the Lord who searches our hearts to forgive you your sins. A sinner like you does not pray with his mind, he prays only with his lips in his deepest ignorance. The Lord will never hear you, your prayer is not a prayer at all, but simply a habit of completing a rule at the allotted time. Whoever truly wants to pray mentally to God in the Holy Spirit, with a pure heart, let him first examine his mind, what is on his mind, so that before asking God to “forgive me,” he himself first forgives a person who is just as passionate. When turning to God with the words “do not remember the evil that I committed, voluntarily or unwittingly,” you do not need to remember the evil that your neighbor has done to you. While we ourselves are under the violent dominion of sin, we should not think anything against anyone. If you cannot act like this, then you are praying in vain, brother. God will not hear you; All Scripture speaks about this. God has given you all His love so that you will be the first to do for your neighbor what you demand from God for yourself. You will gain freedom to the extent that you have learned to look at people freely. God is the precision of actions, and not just the words on the tongue. Every person obliges himself to Gehenna and renounces himself from it. There is nothing stronger than human expression of will: a person can plunge himself into death or into life. Blessed are those who love eternal life, for they will not stumble. Chapter 15: About the necessity of reading Scripture for a believer and what great benefit he receives from it The elder said: “The prophets wrote books. Then the holy fathers appeared and interpreted them. And the monks who came after them learned them by heart. The current generation has rewritten these books and left them lying on the shelves without use.” – Is it good to memorize divine scriptures? “The shepherd,” answered the elder, “leads the sheep to good pasture, where they graze the grass, but in the desert they have to eat whatever they can find.” If the thorns burn the sheep's tongue, it begins to chew the grass, which caresses the mouth and softens the thorny bitterness of the thorns. The same thing happens to a person; it is very useful for him to study the divine scriptures in order to resist the attacks of demons.” 3. The elder said: “A clean animal is one that has a cloven hoof and chews the cud. Our faith is right, because we accept two Testaments, but at the same time we must chew good food and reject false food. Food useful for chewing is good thoughts taken from the tradition of holy teachers and gleaned from reading Scripture. A God-loving soul should meditate on them all the time. And evil food is unclean thoughts that demons inspire in us - they must be immediately swept away without dwelling on them. 4. One perspicacious elder said: “I saw my brother reading in his cell. At this time, the demon cannot even enter him. But as soon as he closes the book, the evil one enters and begins to torment him.” Brother, listen with all your heart to the reading of the Divine Scripture and with all your soul absorb the nectar of its words, like a baby’s mother’s milk. From Scripture you will learn what reward is given for virtue, and your heart will be filled with joy and rejoicing. 2. If the laity diligently study the works of the supposed wisdom of this world, although this wisdom is foolishness before God (1 Cor 3:19), then how much more important is it for us to read and memorize God's word for the salvation of our souls. And the Holy Spirit says: Blessed are those who keep His revelations, those who seek Him with all their hearts (Ps 119:2). 3. There is nothing meaner than having water and not giving something to drink to a thirsty soul. There is nothing more disgusting than keeping a useful book and not giving it to your brother to strengthen his soul. Is there anyone lazier than the thirsty man who sits at the source and does not even want to stretch out his hand to draw water and quench his thirst? Is there anyone more indifferent than a person who has or has taken a book but does not read it? 4. Brother, take the trouble to teach your brother who has never studied to read and write, so that he can read about the miracles of God and bless His magnificent name, and God will reward you. Call on God to open the eyes of your heart, and then you will see the benefits of prayer and reading. Read often and greedily the books of our mentors, speaking about the providence of God, because they direct the mind to see the order of God’s creations, recognize the works of the Lord and thanks to this become stronger, gradually assimilate luminous knowledge and move from the subtlety of meanings with a pure mind to the knowledge of God’s creations. 2. Read books when no one is around. Be at this time free from all bodily concerns, do not remember vain affairs, and then your soul will begin to taste the sweetest dishes of the understanding, will be imbued with feeling and will rejoice, comprehending the essence of things. 3. Do not consider the words of experienced men to be far-fetched and not related to the word of God, otherwise you will remain in darkness for the rest of your life and will lose all reward. 4. Spend time reading Scripture, because it shows you the path of subtle contemplation. At first you may not even feel the sweetness of reading, because your mind has not yet been cleansed and has not moved away from everything material. 5. And when you get up for prayer, you begin to read the rule, do not think about worldly things, about what you have seen and what you have heard, but immerse yourself in reflection on what you read in Scripture. Then you will forget about worldly worries, and your mind will know what it means to be purified. This is what it is said that a soul standing in prayer is helped by reading Scripture, and, on the contrary, prayer enlightens this reading. After all, reading, as has already been said, displacing external turmoil, becomes the starting point for establishing the method of prayer. 6. Until a person accepts the Spirit of the Comforter, he needs to read the Divine Scripture so that the memory of spiritual blessings is imprinted in his heart, and from constant reading the desire for good is renewed in the person himself. Scripture preserves his soul from unexpected sins, for he has not yet acquired that power of the Spirit, which completely expels oblivion from the mind. While oblivion erases his soulful memories and causes the mind to scatter and wander. 7. When the power of the Spirit is superimposed on the power of the soul, acting with His help, then, instead of the law of Scripture, the commandments of the Spirit will take root in the heart, and it will begin to secretly receive knowledge of everything from the Spirit, and will no longer need sensory help, while the heart is still studying everything from material meanings. This means that such knowledge is accompanied by delusion and oblivion. And when the Spirit instructs, the memory is preserved intact. Chapter 16: About the fact that we should put into action what we read about, for salvation is not in words, but in deeds; knowledge alone does not bring any benefit; and that a spiritual person should not stop at the letter, but perform feats that lift him to the Spirit If you bought a vessel for your needs, but when you needed it, you couldn’t find it, then why did you buy it? 2. So it is with the one who said: “I fear God and know the Scripture,” and when it was necessary to apply this knowledge, the person did not have the fear of God. And therefore he either falls into anger, then into insolence, then teaches others what he himself does not know, then pleases people, then he is overwhelmed by some other passion. 3. If at such a moment he does not acquire the fear of God, it is in vain to convince him of the need to know the divine Scripture. A humble person engaged in spiritual work, reading the Divine Scripture, tries everything on himself, and not on someone else. What is said in Scripture must not only be understood, but also put into action. 2. Some believe that Scripture is “just thoughts,” so they buy books, find out what this or that statement means, but do not put anything into practice. They boast of their knowledge of sayings and talk about the meaning of certain expressions. Let those ignorant of divine wisdom call them great, but they have not even heard about what hard work is and how to apply knowledge to business. 3. They are despised by both God and industrious godly men, because, having acquired an initial knowledge of the Scriptures, these people do not use it for business, but only for show. And therefore they lost the real knowledge of the Holy Spirit, for they boasted not of their heartfelt, but of their external knowledge of Scripture. In essence, Scripture rejected them, telling them: Trust in the Lord with all your heart, and do not lean on your own understanding (Proverbs 3:5). 4. Do not boast in your heart of knowing the thoughts of Scripture, otherwise your mind will fall into blasphemy against the (Holy) Spirit. When reading the Scriptures, think about what is hidden, for everything that was written before was written for our instruction (Rom 15:4). To understand the sayings of Scripture, you need to apply them in practice, and not write long speeches about them, puffed up by understanding the meaning of the words. 5. Whoever leaves the matter aside and relies only on one understanding, takes with his hand not the two-edged sword of Scripture, but a branch of reed, which in the hour of battle, according to the word of Scripture, will enter his hand and pierce it (2 Kings 19:32), poisoning the blood with its poison even before the collision with the enemies. 6. Whoever, referring to his exploits, exalts himself over the negligent, hopes to be justified at least by bodily deeds. But whoever boasts of empty knowledge and humiliates the ignorant turns out to be much more unreasonable than the former. 7. Knowledge is not reliable without deeds that follow it, for every thought is confirmed only by deeds. It often happens that neglect of affairs darkens knowledge. Those who go astray actually lose some of their memories. 8. Wisdom lies not only in knowing the truth as it is presented in nature, but also in tolerating the wickedness of the unrighteous as if it were our own. Whoever stopped only at the first one has a lot of ideas about himself. And whoever has achieved the second has acquired humility. The elder said: “Some spend their days in negligence; although they seek salvation in words and in thoughts, but in reality they do nothing. They read the lives of the saints, but do not imitate their humility and non-covetousness, abstinence and vigil, prayer and kneeling, sleeping on the ground and silence and other exploits. With their arrogance and negligence, they slandered the lives of the saints - after all, they seemed to say: “Man is not able to withstand any of this.” They did not think about the fact that, behold, you are thinking of leaning on Egypt, on this bruised reed, which, if anyone leans on it, will go into his hand and pierce it. (see 2 Kings 18, 21). If God dwells in a person by the grace of Baptism and by doing the commandments, he receives supernatural gifts and performs supernatural deeds. The grace of the New Testament is hidden in the foundation of the Old Testament. That is why the apostle says that the law is spiritual. The law is outdated in letter and has been abolished due to decay, but in spirit it is renewed and is always valid. For grace will never run dry. The Holy Scriptures can be said to be divided into body and spirit. The sayings of Scripture are the body, and the meaning is the spirit or soul of Scripture. He who leaves the corruptible and gives himself entirely to the imperishable will not sin before the truth, but will show himself to be wise. The most zealous researchers of divine Scripture said that the word of the Lord is manifested in two forms. One is accessible to everyone, common to all, many, as they said, saw Him, and there was no form or greatness in Him (Isa 53:2). Another hypostasis is hidden and accessible to few, in which the Lord, during the Transfiguration, appeared to the holy apostles Peter, James and John in all glory, stunning human feelings, more beautiful than the sons of men (Ps 45:3). The first belongs to beginners, the second to those who are perfect, as far as is accessible, in their knowledge. The first is the image of the first coming of the Lord, when the Good News was revealed, purifying through suffering those who devoted themselves to deeds. And the second is the forerunner of the second glorious coming, when the Spirit and wisdom of those capable of being transformed during contemplation will be known. Then the Face of God the Word, revealed during the Transfiguration, will come in all Its Divine glory. So, when God the Word becomes bright and brilliant in us, and the face of the Word shines like the sun, then His clothes will appear white, that is, the sayings of the Holy Gospel will appear clear and understandable, and nothing hidden will remain in them, but Moses and Elijah will stand next to them: the most spiritual legislator and the most spiritual prophet. The elders said that God requires Christians to obey the Divine Scripture and try to confirm what they read with deeds, as well as to obey abbots and spiritual fathers. 2. Abba Ammun of Raifa said to Abba Siso: – When I read Scripture, my thought advises me to compose a skillful speech with which I would answer the questioner about this passage of Scripture. “There’s no need for that,” Abba remarked. - It is better to perform a feat in order to acquire for yourself, in purity of mind, both the gift of carelessness and the gift of spiritual advice. Brother, do you call yourself an expert? Test yourself. Just as a body without a spirit is dead, so knowledge without action is dead. A person is mistaken if he does not know the Scriptures. But he is doubly mistaken if he knows and despises him. Do not touch the mystical words of divine Scripture without prayer and asking God for help. Pray and say: “Lord, grant me understanding of the meaning contained in the words of Scripture.” Consider this prayer to be the key to the true meaning contained in divine Scripture. Chapter 17: That one should not, for the sake of vanity, delve too deeply into the deep dogmatic and secret meanings of Scripture, as well as explore the judgments of God The brothers came to Abba Zinon and asked: – What does it mean when it is written in the book of Job: And the heavens are unclean in His sight? (Job 15.15). “Human beings,” the elder sighed, “have abandoned their sins and are engaged in discussing heaven.” And these words from Scripture must be understood this way: only God is pure, and in comparison with Him (even) heaven is unclean. 2. Once a brother from Egypt went to a foreign land and stopped with an anchorite who loved to receive strangers, and told him about Abba Pimen. The anchorite wanted to see Abba. The brother returned back, and soon the hermit followed him to Egypt, found him, and together they went to Abba Pimen. But before taking the anchorite to the Abba, the brother said that he was a great man and that in his homeland he enjoyed great love and respect. Abba Pimen received the anchorite with joy, kissed him, and they sat down. The guest spoke about spiritual and heavenly things from Scripture, but the elder looked away and was silent. They sat like that for quite a long time. The anchorite, noticing that the Abba was silent, left (from the cell), upset, and said to his brother: - I made this journey in vain. I came to the elder and he didn’t even want to talk to me. The brother returned to Abba Pimen and said: “Abba, I told you that this is a great man, he came here just to meet you, and you didn’t even want to talk to him.” “He is one of those people who talk about heavenly things, but I am too low compared to him and can only talk about earthly things.” If he had talked about spiritual passions, I would have answered him, but he is all about the spiritual and the spiritual, and I don’t understand anything about it. The brother went out to the anchorite and said: “Abba cannot speak from Scripture so quickly, but if he is asked about the passions of his soul, he certainly answers. The hermit felt repentance, returned to the elder and asked: - What should I do, Abba, if spiritual passions overcome me? Ava looked at him carefully and answered: - It’s so good that you came to me. Tell me about it, and I will try to give you good advice. They talked for quite a long time, and the anchorite benefited greatly. “Truly,” he exclaimed, “this is the true path.” I thank God that He honored me with a meeting with such a great saint! He returned to his desert, satisfied. 3. The elder said: “If the word of Scripture entered the heart of a brother sitting in a cell, and he turned to this word without having yet reached great measure and not prompted to this by God, the demons will interpret this word for him as they want, in order to plunge him into heresy or into exaltation. 4. The brother asked Abba Sosipater: “Give me a commandment, Abba, and I will fulfill it.” – Don’t let a woman into your cell and don’t read the apocrypha. 5. Abba Anthony, having peered into the depths of God’s judgments, began to ask the Lord: - God, why do some die before they can start a real life, and some live to a ripe old age? And why do some people become poor while others get rich? And why do the unrighteous become rich while the righteous become poor? - Anthony, pay attention to yourself. And these are the judgments of God - and it is not good for you to know them. 6. One day the elders came to Abba Anthony. And among them was Abba Joseph. The elder, wanting to test them, cited a saying from Scripture and began to ask, starting with the youngest, what these words meant. Each one explained the words of Scripture as he understood them, and to each the elder answered: Finally, he asked Abba Joseph: - How do you understand this? “I don’t know,” he answered. “Truly,” exclaimed Anthony, “Abba Joseph gained true understanding, because he said that he did not know!” 7. Abba Daniel said that Abba Arseny never discussed questions of interpretation of Scripture with anyone, although he was able to talk about this topic if he wanted. If he had to answer a letter, he would think about the answer for quite a long time. And when he came to church for services, he stood behind a column so that no one would see him, and not look at anyone himself. 8. One day the skete fathers got together and began to talk about Melchizedek, but they forgot to call Abba Kopri, but after a while they brought him in and asked what he thought about this matter. He struck his mouth three times with his palm and said: - Woe to you, Kopriy, woe to you, Kopriy, you have abandoned what God commanded you, and are exploring what God does not require of you. Hearing these words, the brothers went to their cells. 9 . The brother came to Abba Theodore of Fermi and began to talk and reason about things about which he really knew nothing. The elder told him: “You haven’t found the ship yet, haven’t packed your things, aren’t ready for the journey, but you already think that you’ve sailed to the capital.” Get the job done first, and then you can talk about what you’re talking about now. Curious examination of the Scriptures breeds enmity and quarrels. And crying about sins establishes peace. 2. It is a sin for a monk sitting in his cell to abandon his sins and inquire into the meaning of Scripture. 3. He who fills his heart with why the Scripture says such and such, without having yet had time to acquire himself, is curious with his heart and surrenders himself captive to his thoughts. 4. And he who watches so as not to be captured loves to lay himself before God. 5. Do not seek to understand the heights of God, but pray and ask Him for help, so that He will come to you and save you from sin. And understanding of God comes by itself when the place of understanding becomes clean and undefiled. 6. He who establishes himself on his own knowledge and adheres to his own will brings enmity upon himself and can no longer hide from the spirit that instills sorrow in the heart. 7. He who looks at the words of Scripture and does them to the best of his own understanding, believing that he bases his actions on Scripture, knows neither the glory of God nor His riches. 8. And whoever looks at the words of Scripture and says, “I don’t know what this means, I’m only a man,” restores God to His glory. In such a person dwells the wealth of God's knowledge, which passes to him according to his inclination and prudence. Chapter 18: That a believer should avoid false knowledge and not talk at all with heretics; and that wisdom is from God and that for some people learning is not suitable Brother, protect yourself, do not talk to heretics, even to return them to the faith, otherwise the poison of their deadly words may poison you. And never read heretical books - they are death to the soul. 2. Take care of what you are enlightened in, neither adding nor taking anything away from it, and completely avoid “false knowledge,” which is contrary to sound teaching, as the apostle explains (1 Timothy 1:10). The wisdom of this world is foolishness before God, as the apostle says (1 Cor 3:19), but wisdom comes from above, from the Father of lights (James 1:17), and its sign is humility. He who strives to please people chooses human wisdom instead of divine wisdom - he puffs himself up with it, boasts and misleads many simpletons, convincing them to become wise not in the works of piety and prayer, but in the persuasive words of human wisdom (1 Cor 2:4). The apostle constantly condemns such human wisdom, calling it the humiliation of the Cross. He says in the Epistle to the Corinthians: Christ did not send me to baptize, but to preach the gospel, not with wisdom of speech, lest the cross of Christ should be made of no effect (1 Cor 1:17). And again: God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the strong things; And God chose the base things of the world and the things that are despised, and the things that are not, to bring to nothing the things that are, so that no flesh should boast before God (1 Cor 1:27-29). And if God does not favor the words of Hellenic wisdom, but the work of prayer and humility, as has already been proven, then we will completely evade false knowledge, so as not to fall away from divine wisdom. 2. I know simple people who, being humble in their deeds, became wiser than the wise. And there was a simpleton who heard about them, but did not imitate their humility: he began to be proud of his ignorance and fell into arrogance. 3. He who degrades intelligence and boasts of ignorance is ignorant not only in words, but also in thoughts. 4. Just as wisdom in words differs from real understanding, so simplicity in words differs from unreasonable ignorance. Just as lack of learning cannot harm a reverent person, so wisdom in speech cannot harm a humble person. 5. Don't say that I didn't know what to do and therefore am innocent for not doing it. If you did what you know well, then everything else would be revealed to you: like in a village, you get to know one person, and then everyone. 6. It is not good for you to start learning about the second before completing the first tasks. Knowledge puffs up through idleness, but love creates through patience in all kinds of troubles. 7. Just as evil is strengthened by clinging to one another, so good is strengthened by promoting one another and pushing its partner forward more and more. 8. Without the memory of God, knowledge cannot be true. Without knowledge of the basic things, acquaintance with the subsequent ones will be false. 9 . A word about the subtlest knowledge is useful to the hard-hearted because, without recognizing fear, he will not accept the burden of repentance. 10. It is appropriate for a meek person to discuss questions of faith, because he does not tempt the long-suffering of God and is not wounded by the frequent violation of the commandments. From one Holy Spirit come the various divine gifts: wisdom, knowledge and all the rest. Each gift has its own effect. Wisdom is given to one man, and knowledge to another, although there is one Spirit, according to the testimony of the apostle. Knowledge connects a person with God through experience, but does not excite the soul with knowledge of the meanings of things. Therefore, some wise monks were enlightened by knowledge and felt it, but did not achieve divine meanings. 2. Wisdom is given to a person along with knowledge if he has the fear of God. This gift is very rare. Wisdom shows the very actions of knowledge. Knowledge enlightens a person in action, and wisdom enlightens a person in understanding. Knowledge comes to a person through prayer and deep silence in complete detachment from worries; and wisdom is the unpretentious study of the word of God and, above all, the grace of God Himself. 3. Spiritual meaning always warns the soul against vanity: with a sense of light it benefits all parts of the soul, and therefore it no longer needs the respect of people. He protects the mind from imaginary ideas in order to tear it away from itself and lead it to the love of God. 4. And the word of worldly wisdom always plunges a person into vanity. Since it cannot benefit a person’s feelings, it forces him to seek consolation in the praise of friends. This very wisdom is invented by vain people. And we, carefully comprehending the order of the divine word, will spend hours of reading in silence and without fuss, remembering God with warmth. Protect yourself, do not read the dogmatic works of heretics, because they mainly incite you to the spirit of blasphemy. 2. He deserves to be called intelligent who truly understands that life has a limit, and therefore hastens to get rid of all excesses. Can there be greater understanding and advice than to make another person live his life to the end in purity, without desecrating any part of the body with the stench of vicious lusts and without soiling the soul with worldly pleasures. 3. A person who refines his thought learns the secret meaning of all natures and enriches himself with the discovery and comprehension of phenomena. And the one whose soul is covered with a layer of sinful dirt and for whom even the testimony of conscience means nothing, does not hope for future benefits and does not taste them. He hopes only for the worldly and thinks that by experiencing the worldly, he will safely reach the haven of perfect confidence. Such a person is the craziest of all people, even if his friends consider him reasonable. 4. What does “enlightened in his thoughts” mean? – This is a person who was able to understand what bitterness lies in the sweetness of the world, and shut his lips so as not to drink from this cup, who is constantly looking for ways to save his soul and does not stop moving towards salvation until his death, who closes the gates of feelings so that worldly lust does not enter through them and plunder his spiritual treasures. Brother wisdom is not a good knowledge of books. As the Scripture says: The beginning of wisdom is to fear the Lord (Sir 1:15). Knowledge of the law is a sign of prudence. Faith gives rise to prudence, and it is a river of living water. Whoever has been awarded it is filled with this good water. 2. There can be neither wisdom nor understanding where there is no fear of God. The abundance of wisdom is the fear of the Lord; to Him be glory forever. Amen. Chapter 19: That demons cannot do anything to believers, therefore one should despise them, not be afraid and not pay any attention to them at all, no matter what they do; how to distinguish an evil vision from a good one, for unclean spirits often arrange imaginary visions in order to mislead simpletons and subjugate their souls; and also about which vision is from God and which from demons 1. From the life of St. Anthony Saint Anthony told his disciples: “There is no need to be afraid of demons, even if they attack us and threaten us with death, for they are powerless against us and cannot do anything to us - only frighten us. When the Lord came to earth, the enemy surrendered and became powerless. The devil has weakened and cannot do anything, but, being a tyrant, even after the fall he does not calm down and verbally threatens. And we don’t even need to pay attention to it. Our job is to despise them and that’s all. If demons had a body like us, they would say: “If people hide, we will not be able to find them. But as soon as we find them, we’ll start harming them.” Then we would hide from their eyes, hide and lock ourselves at home. But demons are not like that. They can come to us even if all the doors are locked. The air is teeming with them. They have an evil will, and the first of them is the devil. They are ready to harm everyone. As the Savior said about them: your father is the devil... He was a murderer from the beginning (John 8:44). We will lead a lifestyle that is unbearable for demons. After all, they are cowardly and cannot resist us. If we ourselves do not give them a reason to act, then they cannot harm us and will not treat us as subject to them. Demons should tremble before us because they cannot stand goodness and are unable to improve. On the contrary, they are very crafty, they have no other occupation than to harm virtuous and God-loving people. Since they are unable to do anything to us, they do nothing - they only threaten. After all, if they could, they would immediately bring down all their evil on us, for they always stand ready, possessed by evil and hatred. Now we have met and (freely) talk about their villainy and see that they cannot even stop us. If they had power, they would not allow a single Christian to live, because for any sinful creature, worship of God is an abomination. But since they are unable to do anything, they most likely squabble among themselves because of their powerlessness, using anger and threats. We also need to think about not being afraid of them, that if they were strong, they would not need to noisily confuse the hesychasts, create false visions, take on someone else’s appearance to carry out their insidious plans - it would be enough for them to come and do what they can and what they decided. After all, anyone who has power does not pretend, does not make noise, but uses his power directly, the way he wants. But demons cannot do this, so they pretend, as on stage, change their appearance and try to frighten children with their imaginary noise and appearance. But in this way they only show their powerlessness and only cause contempt. The true angel, when sent by the Lord against the Assyrians, did not need weapons, or external pomp, or noise, or roar, or crackling. He used his power calmly and killed one hundred and eighty-five thousand warriors at once. And demons, who have no power, only scare with imaginary ghosts. The devil could not do anything with Job. Only after God allowed him did he begin to act against the long-suffering servant of God. And on his own, deprived of all power, what would he do? If he had not received authority from God, he would never have exercised it. The devil has no power even over cattle, unless the Lord allows it. He has no power even over pigs, much less over people created in the image of God. The demons asked the Lord, the Gospel tells us, to allow them to enter the pigs. Therefore, if they could not even enter pigs without permission, then what more can they do to people, can they encroach on the image of God? You need to fear God, but only despise demons. And if they start to plot something against us, then we should simply intensify the feat. The great weapon against evil spirits is right life and faith in God. They are afraid of exploits: fasting, vigil, prayer, meekness, silence, non-covetousness, modesty, humility, love of poverty, alms, lack of anger, and especially piety in Christ. They act against us only because they do not want to be trampled upon. They know that the Savior gave believers the grace to overcome them when he said: Behold, I give you power to tread on serpents and scorpions and over all the power of the enemy (Luke 10:19). If demons come to you at night, make the sign of the cross, then cross the walls of your cell, pray, and you will see that they will immediately disappear. After all, they are very cowardly and tremble with fear before the sign of the Cross of the Lord, for the Lord completely humiliated them on the Cross. And if they stand brazenly, dance, their images multiply in front of you, do not be alarmed - they will disappear very soon. They often pretend, without showing themselves to us, sing Psalms loudly or remind us of the words of Scripture, or when we are sleeping, they wake us up to pray, and do not let us sleep at all. Don’t pay attention to them, especially when they advise not to eat, feign condemnation and scold us, as if they know everything about us. They do this not out of reverence and not for the sake of truth, but only in order to plunge us, innocent of anything, into despair, saying that our feat is not at all useful. They try to stir up a storm in the soul, suggesting that monastic life is burdensome and difficult, in order to instill in ascetics a feeling of hopelessness. Therefore, the Lord, even when the demons spoke the truth (they spoke the truth when they called Him the Son of God), rebuked them and forbade them to speak, so that under the cover of the truth they would not sow evil thoughts in the soul. Thus, the Lord taught us to never pay attention to demons. Why, if there is Scripture, if the Savior himself came to us, why should we take lessons from the devil, who never follows the rules, but presents lies as truth. Therefore, the Lord forbade the demon to speak in the words of Holy Scripture. As it is written: God says to the sinner: “Why are you preaching My statutes and taking My covenant in your mouth” (Ps 49:16). Demons do everything and say, and scare, and commit, and pretend to mislead the naive. They make noise, roar, mad laughter and whistles. But if you don't pay attention to them, they immediately begin to cry in defeat. The Lord forbade demons to speak. And we, taught by the saints, will act like them and imitate their courage. When they saw the demons, they said: I will bridle my mouth as long as the wicked is before me. I was dumb and voiceless, and kept silent even about good things (Ps 38:2-3). And again: And I became like a man who does not hear (Ps 37:15). Therefore, we have no reason to listen to demons, because they are alien to us, and we will not obey them, even if they call us to prayer and talk about fasting. If we are preparing for asceticism, let us pay attention to ourselves and not allow the evil ones to mislead us, for to act on their advice means to act evilly. And we will not listen to them, for they are evil. With God's help, it is not difficult to recognize where the instruction is good and where it is evil. The vision of the saints never throws anyone into confusion - he will not cry out and lift up his voice, and will not let him be heard in the streets (Isaiah 42:2). The vision of the saints passes silently and briefly, and joy, jubilation and cheerfulness are immediately felt in the soul. The Lord is present here, for joy for us is the power of God the Father. And God’s thoughts are always serene and peaceful, because when grace shines, it allows the soul to see divine phenomena. Then the desire for divine and future blessings enters the soul, and the soul, at its own desire, draws closer to them in every possible way - oh, if only it could follow them. And since some people fear because of good, the persons who appear take away fear for the sake of establishing love. Thus, Gabriel said: Do not be afraid, Zechariah (Luke 1:13); The angel at the tomb told the myrrh-bearing women not to be afraid (Matthew 28:5); and to the shepherds at Christmas the angel said: Do not be afraid (Luke 2:10). Such trembling does not come from timidity of the soul, but from the feeling of the presence of the highest. This is exactly the vision of the saints. And the invasion of the evil ones is accompanied by noise, voices, screams - this is how ill-mannered youth or a band of robbers behave. This makes a person scared, tossed about in his soul, completely unable to collect his thoughts, chaos in his head, begins to hate ascetics, falls into despondency, gets angry with his family and is afraid of dying. Now he lusts for evil and does not even want to hear about any virtue and falls into immorality. If a terrible vision has appeared to you, then know: if your thoughts go away and, instead of them, inexpressible joy, complacency, audacity, composure, serenity of thoughts appear, what I have already spoken about, and even courage and love for God - dare and pray. This joy and state of mind shows the height of the event. So Abraham, when he saw the angels, rejoiced, and when Elizabeth heard the voice of the Most Holy Theotokos, the baby leaped in her womb, and so on. And if the soul continues to be afraid, then this is a demonic phenomenon, for demons are unable to overcome fear, only saints are capable of this. On the contrary, when they see that a person is frightened, they intensify their imaginary ideas in order to amaze him even more. Then, approaching him, they mockingly tell him to kneel down and bow to them. This is how the pagans were misled, who began to consider demons as their gods. The Lord, however, commands us not to let the devil deceive us. When the evil one approached Jesus Christ, intending to create imaginary visions, thinking and confusing Him, the Lord said: Get behind Me, Satan, for it is written: Worship the Lord your God, and serve Him only (Matthew 4:10). He said this for our sake, so that the demons, having heard this, would be ashamed, realizing that this prohibition applies to them. One day there was a knock on my cell. I went out and saw a stranger who seemed big and tall to me. I asked: -What do you want here? “I want to know,” he answered, “why the monks and all other Christians scold me in vain?” Why do they curse me every hour? “But you yourself confuse them all the time,” I said. “It’s not me,” said Satan. “They embarrass themselves.” And I am completely weak, because everyone knows that the enemy has run out of all his supplies, he has surrendered all the cities, there is no longer a place for him among people, there are Christians everywhere, and even the deserts are filled with monks. Therefore, let them take care of themselves and not curse me in vain. I was amazed at the grace of Christ and said: “You have always been a liar, but now you reluctantly told the truth.” Yes, Christ came and destroyed your strength, overthrew you and took everything away from you. As soon as Satan heard the name of the Savior, he could not bear his fire and immediately disappeared. So, even if the devil himself admits that he cannot do anything, we must completely despise him and all demons. Let’s not lose heart, let’s not be confused by spiritual timidity, let’s not deliberately intimidate ourselves: “Behold, a demon will come and turn everything in me upside down, confuse me and throw me to the ground, and if he appears suddenly, I’ll die of fright.” You shouldn’t even think about it or grieve for yourself as if you were dead. On the contrary, we should dare and rejoice as if we were saved. Let us think in our souls that the Lord is with us, that He has triumphed over demons and abolished them. Let us always remember that as long as the Lord is with us, enemies cannot do anything with us. And if demons appear and see that the soul feels safe and thinks only about future benefits, they will flee from shame. And if they notice that we are timid, trembling and accepting the fears they inspire, then they will begin to frighten us even more with imaginary visions and threats; they will strengthen even more what we have thought for ourselves out of fear. If we want, as I have said more than once, to despise the devil, then we will begin to think about the works of the Lord, and our soul will be filled with joy and hope, and all the demonic machinations will dissipate like smoke and run away from us so quickly that we will not even have time to think about it. After all, demons, as I have said so many times, are cowardly, because they have nothing to hope for except the fire prepared for them. Our own testimony should destroy fear in us forever. Therefore, if some imaginary image appears in front of you, do not be afraid, and no matter how it looks, first boldly ask: “Who are you and where are you from?” If this is a holy vision, then you will receive notification, and your fear will change to joy. And if it is devilish, then your mind, previously brave, will immediately weaken from fear. A sign of serenity is to ask: “Who and where?” Joshua asked and found out; Daniel also asked this question, and the enemy could not help but answer it. 2. From the life of Saint Pachomius Saint Pachomius had the custom of leaving the walls of his cell and going to a deserted place to pray, and returning after prayer. Often, when he returned, the crafty demons, in order to mock him, came out to meet him, as if he were a high-ranking official, and ordered each other: - Let the man of God pass. And Pachomius, relying on faith and hope in Christ, only laughed at them, treating their games like the barking of wild dogs. Seeing his courage and equanimity, they all gathered together and, screaming, fell on the walls of his cell and began to seem to shake and destroy it - it even seemed to the saint that a strong earthquake had begun. Nevertheless, he continued to maintain equanimity. Having again pulled the spiritual string, he began to sing the Psalm at the top of his voice: God is our refuge and strength (Ps 45:2) and so on. As soon as he finished chanting, the spirits disappeared like smoke, and great silence reigned. Demons behave like dogs - they are chased, they run away, but soon they return again without a twinge of conscience. The unclean ones returned again and tried to confuse Pachomius. They gathered into a group and took thick ropes, tied them tightly to a leaf from a tree and began to pull it with all their might in different directions, as if it were a huge stone. They hoped to make the saint laugh, and then they would triumph over him. But Pachomius, seeing their stupidity, began to complain to the Lord about them, and the crowd of spirits immediately became invisible. When he again saw that they were approaching him en masse and were going to fight, he asked the Lord to take sleep away from him, and spent the whole night and the whole day without sleep in order to triumph over his enemies, according to the word of Scripture: And I will not return until I destroy them; I strike them, and they cannot rise, they fall under my feet (Ps 17:38-39). The next time, when the saint was resting, a demon came up to him, stood in front of him and said: - Rejoice, Pachomius, I am Christ, I have come to you as a friend. The saint, thanks to his spiritual prudence, understood the tricks of the enemy and reasoned as follows: “The presence of Christ's holiness is full of joy and free from all fear. Moreover, all human thoughts completely disappear before the greatness of true vision. But now I am confused and retain the ability to reason.” Pachomius immediately stood up and, trusting in the faith of Christ, put out his hand to stop the one who had appeared and, blowing in his direction, said: - Get away from me, devil, cursed are you and your vision and all the tricks of your evil intentions. And the devil melted away like a cloud of dust, and the whole cell was filled with a stench. A whirlwind just blew up, and from it the devil shouted at the top of his lungs: “You were almost mine.” You were ready to fall at my feet, but the power of Christ is great, and every time you laugh at me. But I will not stop fighting with you and will finish my job. The Monk Pachomius, having received strength from the Holy Spirit, confessed to the Lord and thanked him for his boundless gifts of grace. The brothers went to Abba Anthony to tell them what visions they had seen and ask whether they were true or from demons. On the way, their little donkey died. Before they had time to approach the cell, the elder himself came out to meet them and asked: - How did it happen that your donkey died on the way? - How did you know about this, Abba? - the brothers asked. “The demons showed me this.” “And we just came so that you could teach us to distinguish whether they are often true, so that we would not fall into error.” Having told them about the donkey, the elder made it clear that their visions were from demons. 2. The demons decided to fool his brother, who was performing the feat of silence, and appeared to him in the form of angels. They woke him up so that he could begin to pray and illuminated the entire cell. But the brother went to the elder and said: – Abba, today angels came to me with lamps and raised me to prayer. “Don’t listen to them—they’re demons,” said the elder. “If they come to wake you up again, say: “When I want, then I get up, but I won’t listen to you.” The brother obeyed the elder and returned to his cell. At night, as usual, demons came and woke him up. And he, as he was told, said: “When I want, then I get up, but I won’t listen to you.” - Oh, that evil swindler taught you that. Don’t you know that he can’t even be called a monk? One day his brother asked to lend him wax, and he lied that he didn’t have it. Can he be trusted after this? The next morning the brother came to the elder and told him about the night conversation. “I admit,” said the elder, “that I had wax at that time, but I did not give in to my brother’s request, because I knew: it would be to the detriment of his soul.” It is better to break one commandment than ten. Don’t listen to the demons who are fooling you. Having received the elder’s instruction, the brother returned to his cell. 3. Two brothers were hermits in the interior desert. For six days they lived separately from each other, and on the seventh they came together, prayed, ate and did not talk about anything. Demons began to appear to one of them and fool him with a variety of things: predictions about the arrival of his brothers and about what was happening around him. Seeing and hearing what the demons showed and told him, he thought that they were angels if they could predict so much. When the seventh day arrived, the demons told the anchorite not to go to his brother anymore. One day he went to visit a sick man in a monastery and began to ask, as if he were talking about someone else, whether a person could know what was happening all over the world. The monks immediately realized that the demons had fooled him, and said: – If you do such things, then don’t come to us anymore. The anchorite immediately repented and renounced communication with demons. When he returned to his place, the demons, as usual, came to him again to fool him. He called them liars and forbade them. They immediately turned into wild animals and, barking at him, disappeared. 4. It was said about one elder that when he was sitting in his cell and performing a feat, he saw demons in reality and humiliated them. The devil saw that the elder was defeating him, appeared to him and said. But the old man immediately closed his eyes. The devil asked: - Why do you close your eyes, because I am Christ. “I can’t see Christ here,” said the elder. As soon as the demon heard this, he immediately disappeared. 5. The demons asked another elder: – Anathema to you and everything you say. I believe in my Christ, who said: If anyone says to you, Behold, here is Christ or there, do not believe it (Matthew 24:23). Hearing this, the demons disappeared. When the mind begins to feel the consolation of the Holy Spirit, then Satan, in some imaginary sweet feeling, appears in the silence of the night, pretending to be a subtle dream, and beckons the soul to itself. If you firmly repeat in your mind the holy name of the Lord Jesus and call this most glorious name as a weapon against error, then the insidious obsession that is trying to fan up abusive turmoil in your soul will immediately disappear. Once the mind begins to understand the evil deception, it will advance far in the experience of discernment. The waking body receives good consolation, but even in sleep the future can be partially revealed, when a person, remembering God, has a fiery love for Him. Deception can penetrate the imagination when the ascetic falls into a light sleep, and the memory of God no longer becomes so strong. After all, what comes from God clearly manifests itself in the souls of ascetics of piety and calls on the Soul to be extremely poured out in love. Deception causes a trembling in the soul, as if from the wind, trying to convey some experience to the senses in a bodily dream. But a spiritually sound mind always remembers God and therefore does not succumb to deception. If the mind, as I just said, firmly remembers God, then it will dispel, like a cloud, the imaginary pleasure of the enemy and will rejoice in the advancement of the war with him, for besides grace, he has another weapon - experience that deserves praise. If the soul, in an undoubted and uncontrived movement, lights up with love for God, then it can be said to drag the body with it into the depths of this inexpressible feeling: whether it is awake or falls into sleep in the already mentioned way under the influence of grace and is no longer aware of anything except movement, that is, it feels the influence of the Holy Spirit. In this case, the soul also fully enjoys indescribable sweetness and can no longer be aware of anything, but only rejoice in undiminished joy. And if the mind is visited by any doubt or even one unclean thought, or mentions the holy name of the Lord for protection from the enemy, and not only to express love for God, then one must understand that that imaginary consolation was from the evil father of lies, who wants to plunge the soul into spiritual fornication with a semblance of joy. This imaginary joy is qualityless, hopeless and irrelevant. When the devil sees that the mind has already become proud of the experience of its feelings, then it begins to please the soul, as I have already said, with imaginary consolations, a kind of Christ-like deception, so that the soul, dissipated in this relaxed and dubious sweetness, does not recognize the admixture of lies at all. Therefore, it is necessary to know which is the true spirit and which is the false one. It is impossible for a person to enjoy the feeling of divine goodness, as well as to be tempted by sensual demonic bitterness before receiving notice of what will happen. After all, grace settles in the depths of the mind, and evil spirits revolve around the heart, because demons do not want people to identify them, because then the mind, fully convinced that demons are nearby, will arm itself against them with the help of the memory of God. No one should trust to the sensations of the mind and hope that he will comprehend the glory of God in a sensory way. We say that the soul, when it is cleansed, feels God in some indescribable taste of divine cleansing, but nothing invisible appears to it at all, for now we walk by faith and not by sight (2 Cor. 5:7), as Blessed Paul says. If a light or a fire-like image appears to one of the ascetics, he should under no circumstances accept this vision. This is clearly a diabolical deception. Many endured this out of their own foolishness and turned away from the path of truth. We know that while we are in a corruptible body, we are far from God in the sense of vision, and therefore are not able to see Him, nor any of His miracles in heaven. The elder stopped at the idol church. Demons appeared to him and said: “There’s no place for you anywhere,” he said. They began to throw away the palm branches that he had brought for work. And the elder patiently collected them. Then the demon grabbed him by the hand and dragged him outside. As soon as the elder reached the door, he grabbed the door frame with his free hand and shouted: And the demon immediately released him and disappeared. The old man began to cry. A voice from above asked him: “I cry because demons dare to grab a person and do this to him.” “It’s your own fault that you didn’t want to call Me right away,” said the voice. – As soon as you called Me, I immediately came to you? Filled with gratitude in his soul, the elder returned to his godly work. 2. One day Abba Daniel was walking from Skete to Teremufis. On the way, he decided to spend the night in a temple, and since ancient times pagan skulls had been kept in it, and the elder put one of them under his head, instead of a pillow. The demons, seeing the old man’s courage, decided to frighten him. One demon called a woman by name: – Will you go to the bathhouse with us today? A voice from the skull lying under the old man’s head said: “I am now lying with a stranger and cannot come.” The elder was not embarrassed, stood up, kicked the skull and said: – Go into the darkness of sin if you need to. Hearing this, the demons shouted at the top of their voices: “You defeated us,” and they left, ashamed. – Why am I afraid to walk in the desert? “Because you are still alive,” the elder answered. 4. Abba Theodore of Thermia was asked: “If suddenly there is a sound of falling, do you get scared, Abba?” “Even if the sky closes with the earth,” he answered, “Theodore will not be afraid.” The elder prayed to God to take away his fear, and God heeded his prayer, so the brother asked about this. – What should I do, father, if I’m scared at night? “Cities are afraid of night raids of barbarians if they are not under imperial protection,” he answered, “and as soon as the inhabitants find out that a general or some other military leader is staying in the city, they no longer think about anything, because they know that the troops will take care of them.” Even if they hear that the barbarians are coming close, they are not worried because they know that the troops will repel the barbarians' advance. And we, if we believe in God, will not be afraid of demons. For God sends us His help and scatters all our enemies. Chapter 20: About the fact that there are all kinds of dreams and it’s better not to believe them; and that demons know nothing about the future, they only pretend that they know and predict at random Peter: Please, explain to me whether it is worth listening to dreams? Gregory: You should know, Peter, that dreams arise in the soul for six reasons: sometimes from a fullness of the womb, sometimes from emptiness, sometimes from obsession or thoughts together with obsession, sometimes from revelation. We know about dreams of the first two types from experience, and we find examples of the other four types on the pages of divine Scripture. If dreams had not happened so often due to the delusion of a secret enemy, then the sage would never have exclaimed about this with such bitterness: Dreams have led many astray, and those who hoped in them fell (Sir 34:7), and also: Do ​​not tell fortunes or tell fortunes (Lev 19:26). These words clearly show that one should turn away from dreams that are combined with fortune-telling. Again, if night dreams did not sometimes occur from reflection and delusion together, then the sage would not say: Dreams happen with a lot of worries (Eccl. 5, 2). And that dreams also come from revelation is testified by Joseph, who saw in a dream how he rose above his brothers, and then this actually happened. And Joseph, the betrothed of the Ever-Virgin Mary, was ordered by an angel in a dream to take the Child and flee to Egypt. Again, if dreams had not sometimes come from reflection and revelation together, then the prophet Daniel, interpreting Nebuchadnezzar’s dream, would not have spoken about the root of reflection: You, O king, began to ponder on your bed, what will happen after this? And further: And the Revealer of secrets showed you what will happen. And one more thing: Behold, some kind of big idol... it stood in front of you. (Dan 2, 27–45). Then Daniel recounted the dream and explained from what thought and revelation it came. But if dreams are of this variety, then perhaps one should rather believe them than understand from what source they come. However, holy men in obsessions and revelations, with their most inner feeling, distinguish between the voice and image of visions, so that they recognize what comes from a good spirit and what from a devilish obsession. If the mind does not approach dreams with caution, then through the seducing spirit it will fall into numerous delusions, because this liar and deceiver has the habit of predicting many things that are true, in order, in the end, to confuse the soul with some lie. This is what recently happened to one of our fellow citizens who trusted dreams too much. When he slept, he was promised a long life. When he had accumulated great wealth for such a long life, he suddenly died, leaving all his property untouched and not taking with him any good deed. 2. From the life of Anthony the Great Anthony the Great told the monks who came to him that they should not believe demons, even if they promise to predict the future. For example, they often warn several days in advance that the brothers are coming, and the brothers (really) come. The evil ones do this not because they care about those who listen to them, but to convince them to be obedient, and then bring them under their power and destroy them. Therefore, you cannot listen to them. Moreover, if they themselves start talking, we need to turn away from them, because we have no need to listen to their chatter. And what’s surprising is that if they saw that the brothers were going somewhere, they would arrive there before them and report the imminent arrival of guests. Any horseman who announces the arrival of those walking along the road does the same. So you shouldn’t be surprised that they can do something. But they are unable to foresee events before they occur. These are just thieves - they run quickly and report what they saw. Any walker who runs faster than a pedestrian can do the same. Until a person sets out on a journey, demons do not know where he is going. But when they see him on the road, they run and report him, and after a few days he actually comes. And it also happened that a person went and then returned or, by God’s providence, stayed somewhere. In such cases, it turned out that the demons lied and deceived those who believed them. This was the basis of fortune telling among the pagans, whom demons deceived in every possible way. But now this delusion has completely ceased. The Lord came and abolished the devil with all his deceit. Evil spirits do not know anything on their own, but like thieves who convey messages to each other, they engage in denunciation. They are more fortunetellers than seers. Therefore, even when they tell the truth, there is no need to be surprised or even pay attention to it. Doctors who are experienced in recognizing a disease, when they see signs of a disease in a person, predict how that disease will develop. Also, sailors and farmers predict by the wind whether there will be a storm or good weather, and they do this not by divine inspiration, but thanks to long-term observations. On the other hand, why do we need to know a few days in advance about the arrival of the brothers? How does such knowledge enrich our mind? Does it promote virtue? Or at least reveals our good nature? No one will call us blessed for this guess, but we will be judged by maintaining the faith and sincerely observing the commandments. Therefore, there is no need to be curious, there is no need to strive to foresee something, and one should not at all demand foresight as a reward for exploits. It is better to pray that the Lord will hasten our victory over the devil. Let us purify our minds, and I believe that the soul, having purified itself in all respects and restored its adherence to the laws of nature, can, having acquired insight, see better and beyond the tricks of demons. The Lord will reveal to her everything she needs, just as Elisha saw the deeds of Gehazi. Then the soul will discern the spiritual forces that surround it. Dreams that appear to the soul thanks to love for God are distinguished by the following undoubted signs: in them there are no transitions from one form to another, they do not cause numbness of feelings, laughter and despondency; but they approach the soul meekly, filling it with spiritual rejoicing. Therefore, even when the human body has awakened, the soul passionately continues to crave the joy of the (melted) dream. But demonic obsessions have exactly the opposite properties. They never keep the same appearance. Their appearance is not serene, because with their own arbitrary deception they compensate for the lack of a single plan, and they cannot be satisfied with themselves, but they lie on the greatest scale, very often threaten, often appear in the form of warriors, and sometimes they begin to sing songs with shouts. When the mind sees this, since it is purer than the soul, in order to avoid such images, it tells the body to awaken. The soul rejoices that it has learned to recognize the cunning of demons. Having repeatedly exposed demons in a dream, she already treats them with the greatest anger. But it also happens that complete dreams do not bring joy to the soul, but instill in it the pleasure of sadness and tears - such dreams only occur to people who are very successful in humility. We have outlined a method for distinguishing between good and false dreams, which we ourselves heard from experienced people. But for us to succeed in virtues, it is enough simply not to believe any false visions. And dreams, for the most part, are nothing more than figurative representations of lost thoughts or direct demonic obsessions. Even if the goodness of God sends us a vision and we do not accept it, our much-desired Lord Jesus will not be angry with us. For He knows that we did not accept the vision only because we are wary of demonic deception. This method of discrimination is very reliable. But it happens that a person forgets himself and, without realizing it, defiles the soul (and this, I think, can happen to anyone), and then the person loses the trace of accurate recognition and mistakes good visions for evil. Imagine, the owner returns home at night after many years of absence. Now he is already standing on the threshold and shouting to the slave to open it. But the slave does not recognize the master’s voice and does not open it, because he is afraid that maybe someone else is shouting in the master’s voice. The slave does not want to make a mistake and unwittingly give all his master's property to the thief. When the day comes, the master will not only not be angry with such a slave, but will also praise him for his good service, because, doubting that his master called him, he decided that under no circumstances should he endanger the patron's property. Just as a hungry mind imagines bread, and a thirsty mind imagines water, so a glutton sees the imaginary image of many dishes, a voluptuous person sees images of women, a vain person sees honor from people, a lover of money sees income, a vindictive person sees revenge on the offender, and an envious person sees the ruin of the one he envies. We see this in the case of other passions. He who is bothered by passions perceives passionate thoughts both while awake and during sleep. Lust multiplies the original material, and it appears to us in a dream. Thus, anger makes you see things that cause fear. And unclean demons intensify passions, and our negligence helps them in this. Demons lead us into a state of excitement and angels can no longer, as before, move us to do virtues. – What are night dreams, father? The elder replied: “Just as during the day the devil occupies us with thoughts that are alien to us, so that we do not zealous in prayer and good thoughts, so at night he confuses our minds with all sorts of great visions in order to completely destroy our night prayer. He is a misanthrope, so he shouldn’t pay attention to dreams at all.” Beloved brother! Don't believe deceptive dreams. They led many astray, and these people fell because they trusted in them. Have we reached the point where we can see angels with our own eyes? Chapter 21: About the fact that demons have no idea what is in a person’s heart, nor what passions we are overcome by, but they learn about this from our own words and deeds Abba Matoi (Matons) said that Satan does not know by what passion the soul is overcome. He only sows passionate thoughts of fornication, condemnation and the like, but he does not know what he will reap, that is, whether we will accept these thoughts and whether we will actually fulfill them. Only when he sees from bodily actions what passion the soul is carried away by, does he begin to assist it. The brother asked Abba Arseny: “I ask you, father, explain why spirits penetrate the soul so imperceptibly that they communicate with it in such a way that you don’t feel it at all, influence it and encourage it to do what it doesn’t want?” And how are they combined with the mind, that the mind cannot discern without the grace of God, what comes from their malicious intent, and what from our will? “There is no need to be surprised,” the elder answered, “that spirit comes into contact with spirit imperceptibly, that it is invisible and comes close to the soul and attracts it with pleasures.” After all, there is a certain similarity and affinity between these spirits and the human soul in the sense of the presence of a mental and verbal principle. The same definition exists for both the human soul and their mental essence. Therefore, spirits and souls can be united through thoughts. Of course, in this case there is no interpenetration of entities. This is possible only for the Divine, Who alone is incorporeal, and is simple nature in the proper sense, which is why It is present in every intelligent nature, permeating both essence and hypostasis, and embraces everything invisible, explores it all. After all, being the only truly simple and incorporeal, the Deity is capable of producing all this. Although we call angels and demons “spiritual natures” and in their likeness we also call the soul, we do not assume that they are completely devoid of corporeality. They also have a body, although incomparably more subtle than ours. As the apostle says, there are heavenly bodies and earthly bodies (1 Cor 15:40) and also: The spiritual body is sown, the spiritual body is raised (1 Cor 15:44). Based on this, we understand quite clearly that no entity can be incorporeal in the proper sense, except God. Therefore, God can explore the hidden and pass through all intelligent entities, because He alone is completely present everywhere and in everything. Therefore, only He alone sees human thoughts. As the apostle says, the word of God is living and active and sharper than any two-edged sword: it penetrates to the division of soul and spirit, joints and marrow, and is a judge of the thoughts and intentions of the heart. And there is no creature hidden from Him (Heb 4:12–13). King and prophet David says: He created the hearts of them all (Ps 33:15). And Job exclaims: O knowing mind of men! Only God, as I have already said, can know our intentions, because only He is incorporeal in the proper sense and passes through the entire essence of the soul. But unclean spirits do not have such an ability to comprehend our thoughts that do not go beyond the boundaries of our soul. They refer only to various hints and bodily signs. They judge by our mood, our statements, our passions. They see what we are condescending and inclined to, and they guess what we are up to. But our thoughts, while they have not yet come out of the recesses of our soul, the spirits cannot comprehend. Even when they instill in us evil thoughts, they understand whether we have accepted them only based on our bodily movements, as I have already said, and the behavior of the external person. For example, they instill in someone the passion of gluttony, and then they see that the person is constantly looking at the sun and impatiently waiting for the hour of dinner, then they understand: the person has accepted a gluttonous intention. When they commit fornication, then when they see that a person glances here and there, looks curiously where he shouldn’t, or notices his carnal movements, then they will understand that he did not courageously fight the inspired thought and that the arrows of lust hit the target. When demons sow sadness or anger, then, having settled in the area of ​​the heart, they will see by the movements of the body whether the soul has accepted this thought or not. They notice that his eyes dart around in confusion, the man changes in his face: he turns pale from the compression of the heart and the flow of blood, or, conversely, turns red from the heat of the pericardial blood spreading throughout the body - all this is especially noticeable on the face. The evil ones carefully monitor everything and determine which particular vice a person is overcome by and who amuses himself with which particular passion. If they see that we do not prevent passion from penetrating into us, but in silence and silence we show favorable affection for it, then it is not surprising that demons, themselves possessing airy bodies, perceive the disposition of the soul by bodily signs. Experienced people, too, in many cases accurately determine the state and disposition of the inner man by the facial expression, behavior or physical manifestations of the outer man. It should also be understood that if we talk about the action of demons, we should not assume that they settle and sit in the very essence of the soul and say through the lips of a person whatever they want. This is in no way possible - the unclean spirit acts not because it entered the soul through some kind of flaw, but because it took advantage of the weakness of the body and directly controls the members of the body. When the soul's ability to influence the members of the body is blocked, the unclean spirit brings with it into the body an unbearable, immeasurable heaviness and thus darkens and destroys all the mental feelings of the body. This often happens, as we see, from excessive wine drinking, high body temperature, cold indoors or a long-term illness. Even when Satan attacked blessed Job and gained power over his flesh, the Lord did not allow him to touch his soul: Behold, he is in your hand, just save his soul (Job 2:6), that is, do not make him mad by striking the abode of the soul with your own enormous weight. Let wisdom and the guiding principle of the mind remain outside the siege, thanks to which blessed Job will be able to resist satanic malice. So, although the unclean spirit mixes with the coarse material flesh and in some way penetrates it, nevertheless it cannot merge with the soul in the same way, because the spirit cannot identify itself with another spirit. This is only possible for the Holy Trinity, as has already been said. It’s just that demons, because of the favor of the body, pile up and begin to besiege the soul. Chapter 22: About what is the measure of dispassion, what are its distinctive properties and why does it arise in a person The elder lived fifty years without bread and wine and said: – I am done with the passions of fornication, love of money and vanity. When Abba Abraham heard that the elder said this, he came to him and asked: - Is it true that you said that? Then Abba Abraham asked him a question: – Imagine, you entered your cell and saw a woman on the mat. Can you not think of her as a woman? - No, but I will fight with my thoughts so as not to touch her. “You,” Abba Abraham concluded, “did not kill passion, it lives in you, although it is connected.” And one more thing: you walk along the road, you see stones and shards, and in the middle there is gold. Can your mind treat gold and shards the same? - No, but I will fight with my thoughts so as not to take the gold. “And this passion remains in you, although it is bound,” said Abraham. And he also asked: “You heard about two brothers, that one loves you, and the other hates and curses you.” If they come, will you look at both the same? - No, but I will fight with my thoughts and begin to do good to those who hate me. “So this passion also lives in you, although it is connected, like others,” Abba Abraham said in conclusion. – Passions remain alive even after the ascetics have bound them. 2. The elder said: “A person cannot become good, even if he wants and even if he tries very hard, if God does not dwell in him. No one is good except God alone (Mark 10:18). 3. The elder said: “If for you humiliation is the same as praise, poverty is the same as wealth, need is the same as abundance, you will not perish. It is impossible to imagine that a person who has achieved such an attitude towards things would fall into the impurity of passions or demonic delusion.” 4. Abba Longinus said to Abba Akakios: “A woman then understands that she has conceived when the bleeding stops. So the soul then understands that it has conceived the Holy Spirit when the flow of base passions from it stops. And while she defiles herself with passions, can she boast of her dispassion? Give the blood and receive the Spirit." 5. One monk, having met nuns, left the road. The abbess, seeing what her brother did, looked at him and said: “You did the right thing, child, because you are still weak.” But if you were a perfect monk, you wouldn’t even notice that we are women. As Abba Isaiah said, if you perform a divine service, and afterwards passion still acts in your heart, all your labors are in vain - God does not accept them. 2. One of the fathers asked him: – But don’t passions knock from outside, father? “When it rains,” Abba answered, “the seed germinates in the ground, but if there are no seeds, the ground remains bare.” Such is the ascetic, if he purges the unnatural from his heart, passions will no longer operate in him. 3. God wants man to be like Him in everything. Therefore, He came to us and suffered for us in order to overthrow our unyielding nature, stop our desires and abolish the false knowledge that has taken possession of our hearts. Only dumb animals cannot change their own nature, but man can. 4. When God created man, he placed him in Paradise - and man’s feelings were integral and justified by nature. But when the man listened to the deceiver, all his feelings turned to the unnatural, and the man lost his former strength. 5. Our Lord showed His mercy to our family. Having loved us, the ungrateful, with great love, He became human and changed the unnatural to the natural in His holy Body. When we partake of His Body at the liturgy, we return to heaven again. To return to heaven, He gave us holy commandments, by following which we can defeat everyone who is trying to knock us out of our glory. By fulfilling the commandments, we return to the natural state in which we were originally. 6. There is lust that meets the requirements of nature. This is the desire for the highest, without which love for God is impossible. For this reason Daniel was called the man of lust. God turned this natural lust into a shameful one, striving for all uncleanness. 7. The mind has a natural zeal, without which one cannot succeed in God. As the apostle wrote: Be zealous for great gifts (1 Cor 12:31). The enemy has turned this zeal for God into an unnatural zeal that causes us to envy each other, compete with each other, and tell lies about each other. There is natural anger in the mind. Without this anger, a person will not achieve purity - he needs to be angry at everything inspired by the devil. But the enemy turned this anger into irritation against one’s neighbor for completely meaningless reasons. There is also natural hatred in the mind - hatred of enmity, without which the soul will not be honored. But the enemy changed this hatred to an unnatural one towards his neighbor, so that a person begins to commit vile acts towards his neighbor and because of this he is deprived of all other virtues. There is also a natural arrogance in the mind, exalting itself above enmity, thanks to which a person does not listen to the enemy and considers it shameful for himself to servile before base passions. But the enemy turned this arrogance into exaltation over other people, into justifying ourselves before our neighbor, because of which we became enemies of God and humiliated ourselves before our enemy. So, created man originally had all these properties, but when he tasted disobedience, they turned into unnatural ones - because of this, man became a slave to the most shameful passions. Whoever wants to return to the natural basis of his existence must cut off all his carnal desires and perform the feat until he restores himself to the natural state. Then a person can be called dispassionate without guile. Such a husband has already inherited the Kingdom of God. As the Savior said: And they will not say: behold, it is here, or: behold, there. For behold, the kingdom of God is within you (Luke 17:21). 8. There are people who talk about the Kingdom but do not work for it, and some who do Kingdom works but lack knowledge and are not careful. There are few people to whom the Savior’s word approaches: The Kingdom of God is within you, and it is difficult to find them. The Holy Spirit of God indwelled these people, and they were truly born of God (John 1:13), according to the word of the Apostle John. They have cast off their earthly image and bear the heavenly image (1 Cor 15:49), being transformed from glory to glory, and have acquired Christ in them living in faith. Their spirit, soul and body immaculately came to unity thanks to the action of the Spirit and thus remain innocent and incomprehensible to consciousness. The peaceful order of God triumphs in their hearts, and therefore enemies cannot harm them in any way. If the mind achieves contemplation of the sweetness of the Divine, the arrows of enemies will not be able to pierce it. After all, he has put on the armor of virtues, that is, he preserves and protects himself and does not allow himself to be indignant at anything, but only immerses himself completely in contemplation. 9 . On the path of virtues there are falls and corrections: after all, change requires a struggle, in which there are retreats and attacks. Lust is replaced by joy, work by leisure, violence by success. So a person moves forward along the road until he reaches a refuge. 10. Dispassion distances you from the vicissitudes of struggle and does not need anything, for it abides in God, and God abides in it. It does not know enmity, nor falls, does not suffer from unbelief, does not require labor to preserve it, is not afraid of passions, does not lust for any material thing and does not suffer from enmity. Great and countless are the glorious achievements of dispassion. As long as a person is afraid of any passion, he is far from dispassion. As long as his heart condemns, he is alien to dispassion. While he is doing something wrong, sin has not yet died in him, and even while working on virtues, he still does not live in peace with them. The Scripture says: To whom you present yourselves as slaves to obey, you are also slaves to whom you obey, either slaves of sin to death, or slaves of obedience to righteousness (Rom 6:16). 11. So, we see two paths: the path of life and the path of death. Whoever walks the path of life will not walk the path of death, and whoever tries to walk two paths at once will not receive blessings from either and will not be able to distinguish one path from the other so as to avoid one and love the other. After all, if a person has known the sweetness of the glory of God, he has also known the bitterness of the enemy. If he knew the Kingdom, then he also knew the uncleanness of fetid sins. If you have known the fruit of virtue, then you have also known the fruit of evil. Having known good and evil, a person begins to distinguish one from the other. How can one understand that the love of money is madness if one does not taste the peace of divine poverty? How can one know the bitterness of anger if one does not acquire the silence of meekness? How can one know the rebelliousness of anger if one does not acquire the peace of long-suffering? How can one know the shamelessness of exaltation if one does not acquire calm humility? How can one recognize the anxiety of despondency if one does not organize one’s feelings and see God’s light? And a person can recognize other passions only if he acquires virtues that are hostile to these passions and abolish them. Without distinguishing between these passions, many simpletons think that they have achieved dispassion, although their soul is still filled with passions and their body has not been cleansed of them. 12. He said that the whole difficulty is that dispassion is only on our lips, but in our hearts there is evil and lawlessness. 13. He said: “If a person does not perform a feat to death in order to make his body like that of his beloved Jesus, then he cannot joyfully meet Him, avoiding dull slavery.” 14. He said: “He who has not found help in the hour of battle will not believe that there will be peace.” Whoever wants to cross the mental sea humbles himself, is patient, watches and abstains. Without these four virtues, no matter how much he forces himself, he will only confuse his heart, but will not cross the sea. 2. Hesychia is useful when it abolishes evil. If a person takes these four virtues into prayer, then they will become the most decisive help to him in achieving dispassion. 3. The mind cannot remain silent without the body, nor can it overcome this barrier without prayer and silence. 4. The flesh desires what is contrary to the spirit, and the spirit what is contrary to the flesh (Gal 5:17). Those who live in the Spirit do not fulfill the desires of the flesh. Dispassion consists in not succumbing to demons, therefore you should come out of this world, according to the word of the Apostle (1 Cor 5:10). And while the demons are attacking, repel their attacks. Thus, warriors clad in armor become targets of the enemy: they constantly hear and see arrows flying at them, but do not receive wounds, because their armor is impenetrable. 2. Those people, thanks to iron, are unstoppable during battle. And we, having taken up the whole armor of the light of the Holy Spirit, putting on the helmet of salvation and putting on the armor of righteousness (Eph 6:13-17), will defeat the evil armies of demons. Purity of soul requires not only abstinence from evil, but also diligence in doing good deeds in order to forcefully throw away evil. Question: How can a person know whether he has achieved purity of heart, and what is purity of heart? Answer: A person who is truly pure in heart sees only virtues in all people and does not notice anything vulgar and vile in them. Out of sincere feeling and heartfelt disposition, he considers others better than himself, according to the advice of the apostle (Phil 2:3). The word of the prophet is fulfilled on it: It is not characteristic of Your pure eyes to look at atrocities (Hab. 1:13). Purity is complete oblivion and ignorance of those ways of perverting natural laws that human nature invented after disobedience (Adam and Eve) by looking at worldly things. And not only invented, but also multiplied. A person must part with these methods and purge from himself everything that is contrary to nature, not come into contact with them and not want to know them. When he copes with this, it will be obvious that he has accepted the former simplicity and gentleness of nature and has become like an innocent baby, only without the natural weakness inherent in such an age. 2. Question: But can a person achieve such a state? Answer: Of course. Abba Sisoi achieved this measure. He even asked his student about himself whether he had eaten today or not. Another father achieved such great simplicity and so renounced everything worldly that he forgot and ate before Holy Communion, went to the service, not remembering whether he ate or not, so the disciples watched him and took him to the liturgy like a baby. This old man was a baby to the world, but a perfect soul before God. The soul is pure if it has freed itself from passions and continuously receives the joy of divine love. Dispassion is a peaceful state of soul in which it is incapable of evil. When the mind is completely freed from passions, then it will irreversibly move towards the contemplation of Existence, taking the path of knowledge of the Holy Trinity. 2. A sign of higher dispassion is the constant entry into the heart of simple concepts about things. After all, in such a person the body is awake even in sleep, and the mind, being pure, perceives the meanings of things and thereby moves toward spiritual contemplation of them. And the mind, which through negligence has ceased to be pure, although it can imagine simple concepts about things, perceives human passions and turns these concepts into unclean and evil thoughts. 3. A person who is perfect in love and has achieved the highest dispassion does not know the difference between a person and a stranger, faithful and unfaithful, slave and free, in general between man and woman. Having risen above the tyranny of passions, he looks only at the nature of all people, and looks at all people equally and treats everyone equally. He has neither pagan nor Jew, neither male nor female, neither slave nor free, but Christ is all and in all (cf. Col. 3:11; Gal. 3:28). 4. It is one thing to renounce thoughts, and another to free oneself from passions. It often happens that a person does not experience thoughts because he does not see things in front of him that evoke passions. Yet passions hide in his soul and reveal themselves when tempting things appear. Therefore, when looking at things, you should guard your mind and remember where your passion is inclined. 5. That soul is perfect whose passionate capacity is entirely directed towards God. 6. The mind is perfect when, thanks to the truth of its faith, it supercognizes the Superuncognizable in a supercognizable way, and, looking at His creatures in the aggregate, receives from Him knowledge covering His providence and judgment, as far as it is available to people. 7. When you do not say or do anything shameful in your mind, when you remember without evil your offender or those who slandered you, when at the hour of prayer your mind becomes completely immaterial and formless, then know that you have reached the measure of dispassion and perfect love. 8. Do not think that you have already achieved perfect dispassion when the object of your passion is not in front of you. When he appears and doesn’t touch you at all, and you won’t remember about it later, know: you have reached a high limit. But even in this state you cannot show frivolity, because as long as virtue is with you, it mortifies the passions, and if virtue is left aside, the passions will again rise against you. 9 . He who fulfills God's law in the course of his life and actions abolishes evil conclusions in his heart and sacrifices to God every action of unreasonable passions. This is enough for him to move towards salvation, for he says that in spirit he became a baby. 10. He who is taught by the prophetic word not only rejects the actions of the passions, but also sweeps away the condescension towards the passions that has taken root in the soul. Otherwise, he will think that through his flesh he abstains from evil, and meanwhile, unnoticed by him, evil will begin to operate widely in his soul. 11. He who wholeheartedly agreed to lead an evangelical life, suppressed both the beginning and the end of evil in himself: he took up the fulfillment of all virtues in deed and word, and offered God a sacrifice of praise and confession. He renounced all sin driven by passion. He became free in mind from the previous struggle with sin, and he only had hope for future benefits, and therefore his soul is nourished by inexhaustible pleasure. 12. The heart is pure when it offers God its memory completely formless, without the interference of visions, ready to capture only His patterns. This is how the saints find God, or, as the apostle said, we have the mind of Christ (1 Cor 2:16), which does not deprive us of our own mental ability, does not become an addition to our mind and is not essentially united with our mind by hypostasis, but with its own quality enlightens the ability of our mind, encouraging it to its own activity. 13. To have the mind of Christ means to think as He does and always think about Him. 14. We are also the body of Christ, as it is said: And you are the body of Christ, and individually members (1 Cor 12:27), not because we lose our own body when we become Christ’s, and not because the body of Christ passes to us hypostatically or undergoes division into members, but because in the likeness of the Lord’s flesh we remove sinful corruption from ourselves. 15. Just as Christ was clearly sinless by human nature in both flesh and soul, so we, who have believed in Him and have been clothed with His spirit by our own decision, can abide in Him without knowing sin. Before you enter the city of humility, if you see that the boiling of passions in you has subsided, do not trust yourself too much. The enemy has probably set up some kind of ambush - after the calm, expect a great storm. While you have not yet passed through the abodes of various virtues, it is too early for you to think about resting from work and getting rid of evil thoughts, until, in the end, you reach the abode of humility. And when humility reigns in your soul, and it begins to ask permission for everything, then everything will be under your control, because peace with God will be established in your heart. And while you have not yet approached humility, you will be haunted not only by passions, but also by circumstances. Indeed, truly, until we voluntarily humble ourselves, God does not stop humbling us. True humility is forged through temptation. 2. There are two ways to crucify oneself: you can crucify your body through labor, or you can ascend to the contemplation of the Cross. The first method speaks of freedom from passions, and the second is possible with the help of the Spirit. But the mind will not obey the Spirit until the body begins to obey the mind. The reign of the mind is the crucifixion of the body. The mind will not obey God until the will begins to obey the mind. Whoever subordinates himself, that is, his own will, to the rational part of the Soul, will very soon become subordinate to everything. 3. He who knows himself has received knowledge of everything that exists. After all, knowing yourself is equal to the completeness of knowledge about everything. And the submission of the soul to God subjects all things to it. This is difficult for a beginner, an infant in spiritual age, to admit. The Scripture says: Woe to you, O earth, when your king is a child (Ecclesiastes 10:16) 4. Purification of the body is a holy parting with the defilements of the flesh. And the purification of the soul is freedom from hidden passions lodged in the mind, and in other words, immaterial contemplation that occurs, in addition to bodily feelings, in the power of the Spirit, bypassing everything sensory. 5. Newborn children are pure in body and soul because they do not know passions. But only those who have achieved perfect life can purify the mind through the influence of the Holy Spirit. Chapter 23: When and how to start studying theology, how the content of spiritual wisdom differs from the content of knowledge and under what conditions the mind is rewarded with both Spiritual meaning overwhelms the mental feeling: after all, this meaning comes from God thanks to the action of love, which is why our mind can without difficulty dwell in theological reflections. After all, such a mind no longer suffers from poverty, which causes worries, but greatly expands its limits for various contemplations by the will of real love. Therefore, a person must always wait with faith for the enlightenment that only God’s love brings, because there is nothing more miserable than a mind that is devoid of God, but judges God’s affairs. If a person is not enlightened, he should not begin spiritual contemplation. Only when he has been generously sanctified by the goodness of the Holy Spirit can he begin to talk about theology. 2. Where there is spiritual poverty, there is ignorance, but where there is spiritual wealth, it turns out that it is impossible to utter a word. After all, the soul, filled with love for God, desires, completely silent, to taste with pleasure the glory of the Lord. Therefore, it is necessary to find a certain middle of the action and then begin divinely inspired speeches. In this middle, the soul is granted glorious speeches of a certain kind. But the wealth of enlightenment nourishes the faith of the one who speaks with faith, so that the one who teaches theology will be the first to taste the fruit of love and knowledge. As the Scripture says: The laboring farmer must be the first to partake of the fruit (2 Tim 2:6) 3. Our mind is intolerant of most speech during prayer, because the virtue of prayer requires self-restraint and concentration, and therefore it can move on to theological reasoning only thanks to the breadth and freedom of divine contemplation. 4. In order not to allow the mind to become too talkative or overly inspired, let us give room mainly to joy, prayer and singing, and begin to read the Holy Scriptures. However, let us not despise the observations of learned men whose faith was expressed in speeches. By doing this, let us teach our mind not to mix our thoughts with the words of grace and not to succumb to vanity through an addiction to enthusiasm and verbosity, but in the hour of contemplation we will protect it from any imaginary visions and try to ensure that almost all of its reflections are warmed with tears. 5. At the hour of hesychia, when the mind finds peace and is saturated with the pleasure of prayer, then it overcomes the mentioned dangers and is renewed as never before, and without difficulty begins divine contemplation. And since contemplation will be accompanied by discrimination, the mind will greatly succeed in humility. 6. The theologian, delighting the soul with God's words and being inflamed by them, at a certain time approaches the level of dispassion. As the Scripture says, the words of the Lord are pure words, silver purified from the earth in a furnace (Ps 11:7). A knowledgeable person, drawing knowledge from experience gained from (supernatural) energy, rises above passions. But a theologian, if he maintains humility, gains cognitive experience. Again, a knowledgeable person, if, of course, he is endowed with the ability to discern spiritual purity and does not succumb to delusions, is gradually rewarded with contemplative virtue. Both of these gifts cannot exist simultaneously in one person. But if one of them is given, then in its entirety, so that an abundance of gifts will be revealed, and humility will increase along with zeal for righteousness. Therefore the apostle said: To one is given the word of wisdom by the Spirit, to another the word of knowledge by the same Spirit (1 Cor 12:8). The mind that guides the active life of a person succeeds in discernment, and the mind that guides the contemplative life succeeds in knowledge. In the first case, he teaches the ascetic to distinguish virtue from vice, and in the second, he makes him involved in the meanings of incorporeal and corporeal things. Such a person is awarded the grace to theologize. When, having passed through everything mentioned on the wings of love and having found himself in God, he considers the word about God in the Spirit, as far as it is accessible to the human mind. Whoever is going to theologize should not look for words that correspond to God, because the human mind will not find such words, and should not examine the essences created by God, but consider God’s properties, as far as he can: eternity, infinity, limitlessness, goodness and wisdom, the ability to create, providentially and distinguishing existing things. A great theologian among people will be the one who at least somehow explores the meaning of these properties, and the meaning of the Divine essence is completely unknowable for any born nature. He who despises pleasures does so either out of fear, or out of hope, or out of knowledge and love of God. He who is worthy of the knowledge of God and therefore enjoys abundantly despises all pleasures arising from lust. Whoever desires earthly things desires either food, or satisfaction of the substomach, or human glory, or money, or everything that follows. If the mind does not acquire what is better than all this and does not transfer its desire to it, it will not be able to despise all this. Knowledge of God and divine affairs is incomparably better than all of these. Knowledge of divine things, not accompanied by good passion, will not persuade the mind to despise material things. Such knowledge is the same as simply thinking about a sensory thing. We know many people who know all human affairs very well, but at the same time they are mired in the mud of carnal passions, like pigs. Those who first diligently purified themselves and achieved knowledge, and then fell into negligence, became like Saul, who was honored to become king, but ruled the country unworthily, and therefore God was angry with him and deprived him of his crown. Just as mere contemplation of human things cannot make the mind despise divine things, so mere knowledge of divine things cannot make the mind despise human things. After all, the truth still exists in the form of shadows and similes. Therefore, a blissful cry of holy love is necessary, which connects the mind with spiritual contemplations and convinces it to prefer the spiritual to the material and the intelligible and divine to the sensory. A person who has done away with passions and manages everything with simple thoughts has not necessarily achieved divine things. He may experience neither the human nor the divine. This happens to people who are inclined to activity rather than to contemplation. They are not worthy of knowledge, but abstain from passions either because they are afraid of hellish torment, or because they cherish hope for the Kingdom of Heaven. We walk by faith and not by sight (2 Cor 5:7) and see through a glass darkly (1 Cor 13:12) and gain knowledge. Therefore, we need long-term practice so that over time, after many exercises, we acquire a firm habit. If we even slightly interrupt the causes of passions and immerse ourselves in spiritual contemplation, but at the same time we do not always spend our lives in them, making this our work, then very easily we will again fall into carnal passions; and from our contemplation we will not reap anything except empty knowledge associated with exaltation, which will be followed by darkness of the mind and its complete distortion among material things. The passion of love is vicious if it occupies the mind with material things. But it is commendable if it brings him closer to divine events. The mind has a habit of lingering in what things it develops desires and love for. Only these can be divine, intelligible and intended for man things, or they can be carnal passions and experiences. God created the visible and invisible world and created the body. If the visible world is so beautiful, then the invisible world is just as beautiful! If the invisible world is more beautiful, then how much incomparably more beautiful than both worlds is God, their creator! He is more beautiful than everything that has arisen as the Creator of all good things. So why does the mind, leaving the best of all, indulge in the worst of all - carnal passions? This can only be justified by the fact that the mind is accustomed to dealing with passions from its very birth, and as for God, the best and highest of all, here it has not received sufficient experience. When, thanks to long-term asceticism, abstinence from pleasures and contemplation of divine actions, we gradually break off relations with carnal passions, then the mind, gradually prospering, will gain breadth in divine areas and direct all desires to the Divine. The purpose of Christ’s commandments is one: to free the mind from illegibility and malice and to elevate it to love for God and neighbor, which is why the light of real holy knowledge occurs. As soon as you have been rewarded by God with at least partial knowledge, do not put aside love and self-control. For they purify the suffering part of the soul and always push you towards the path of guidance. This is the path of dispassion in knowledge and humility, without which no one can see God, for, as it is said, knowledge puffs up, but love edifies (1 Cor 8:1). Combine knowledge and love and then you will not stumble from arrogance. As a spiritual steward, you will bring order both within yourself and among everyone who communicates with you. “Love creates” because it does not envy, does not get upset at envious people, does not show envy in public and does not believe that it has already comprehended everything, but if it does not know something, then it says that it does not know, without false shame. Then the mind becomes meek, easily overcomes all difficulties and can now always succeed in knowledge. Usually knowledge is followed by arrogance and envy, especially in the beginning. Arrogance manifests itself only within, while envy manifests itself both within and without. A person within himself envies those who know more, and he is envied by those who know less. And love destroys all three vices: pride, because it is not puffed up, internal envy, because it does not envy, and external, because it is patient for the good. Therefore, anyone who has received knowledge must add love to it in order to keep his mind invulnerable under all circumstances. If a person has been awarded the grace-filled gift of knowledge, but retains sadness, rancor or hatred towards someone, then this is the same as poking thorns and thorns in the eyes. Therefore, leading necessarily requires love. If by faith Christ dwells in your hearts (Eph 3:17) - according to the word of the apostle, then all the treasures of wisdom and knowledge are hidden in our hearts, in which they will appear depending on the purification of each of us by fulfilling the commandments. This is a treasure hidden in the field of your heart, which you have not yet found due to your laziness. If you found it, you would sell everything and buy this field. In the meantime, you have forgotten about him and are just wandering around the field, i.e. you fulfill the whims of the body, the whole field is overgrown with thorns and thistles. Clear your mind of anger, resentment and shameful thoughts - then you will be able to see how Christ will dwell in you. All existing things are intelligible, for they contain within themselves the beginning of their knowledge, but God is not intelligible, because nothing intelligible can be compared with Him. We believe in God after first considering intelligible things. The knowledge of existing things has evidence based on natural relationships, while God can only be comprehended through the meanings of existing things - without evidence. The confession and faith of pious people that God exists does not prove itself in any way. After all, faith is true knowledge, but its initial provisions are unprovable, and the subject area exceeds any mind and word. He who strives for knowledge with all his might and fails, fails either because of unbelief or because of inappropriate bickering associated with an arrogant attitude towards those who do not know. So in ancient times the people rebelled against Moses. Those who did not want to obey the law climbed the mountain, and... The Amorite, who lived on that mountain (Deut. 1:44), came out against them and defeated them. Therefore, those who only for show take on the guise of truth not only sin by replacing true piety with imaginary ones, but also suffer from remorse of their conscience. And whoever acquires knowledge without showing off, but fails, should not envy his neighbor and should not be upset, but let him try to acquire other virtues. Having labored his soul in bodily virtues, he will prepare himself to receive knowledge. God, having freed us from the bitter slavery of tormenting demons, (in return) awarded us with the humane yoke of worship of God, which is called humility. It tames all the power of the devil and brings all good to its followers, protecting it from envious people. The believer is afraid, the fearful one humbles himself, the one who humbles himself becomes meek and gets used to the fact that he no longer has attacks of lust and anger. The meek one keeps the commandments, the one who keeps the commandments is purified, and having been purified, he shines, and, having shone, he is worthy of the treasury of secrets - to enter the chamber of the Bridegroom-Christ. Just as a farmer, when he is about to replant wild trees, looks for a suitable place and suddenly finds a treasure, so every humble and unfeigned ascetic, whose soul does not linger in the density of material things, finds a treasure, like blessed Jacob. When his father asked him about the way of knowing: – What did you find so quickly, my son? “Because the Lord your God sent to meet me (Gen. 27:20),” Jacob answered. When the Lord our God gives us contemplation of our own wisdom, although we did not expect this during our labors, we will consider that we have unexpectedly found a spiritual treasure. The experienced ascetic is a spiritual peasant who digs into the ground of visible things and by grace finds the treasure in the manifestation of true wisdom. Those who approach existing things correctly with piety and do not add to this any behavior for show, they find the most luminous contemplation of existing things welcoming them. They put into them the most precise understanding of which the law speaks: Enter and inherit great and beautiful cities that you did not build, and houses full of all good things that you did not increase, and ditches crossing the land that you did not dig, vineyards and olive groves that you did not plant. He who lives not for himself, but for God, is filled with all the divine graces that could not be seen because of the daring rebellion of passions. The soul cannot rise to the knowledge of God unless God Himself, by His condescension, takes it and lifts it up to Himself. After all, the mind cannot rise so high on its own and accept at least some kind of divine light, unless God Himself helps it, as far as it is able, to find peace and enlightens it with this divine light. Whoever has fulfilled the preliminary condition and performed works of righteousness has acquired the serenity of mysterious contemplation, in which, divinely perceiving the meanings of existing things, he gets rid of the vanity of thoughts around these things. The sixth day is the perfect execution of all practical actions consistent with nature, aimed at establishing virtue. The seventh day is the result and tasting of all contemplative natural thoughts, ineffable knowledge conditioned by virtue. And the eighth is the movement and transition of all worthy people to deification. Whoever fulfilled the sixth day, as God commands, entrusting to God both his deeds and thoughts, who, with the help of God, completed all his affairs, who in comprehension passed everything subject to ordinary nature, and the very hypostasis of time, he entered into the mysterious contemplation of centuries and the order of eternity. He incomprehensibly sabbaths in the mind, perceiving and transcending all things. And whoever was awarded the eighth day rose from the dead, having passed through everything created by God, sensory and mental, all words and thoughts, and began to live a blessed life in God, the only truly existing one, so that he himself became a god by deification. God is the heritage of the worthy. Whoever has been awarded this grace is already located above all ages, times and regions, for his place of residence is God. As the Scripture says: Be for me a strong refuge where I can hide (Ps 71:3). All who know need a practical wealth of virtues. Whoever has a bag (that is, knowledge and virtue), then take it, and also a bag (that is, an abundance of virtues that generously nourish the soul). And whoever does not have (that is, neither knowledge nor virtue), sell his clothes and buy a sword (Luke 22:36) Commit, as it has been said, your flesh to the labors of virtue and learn to wisely fight passions and demons for the sake of peace with God. The sword is, according to the verb of God, the distinction between the best and the worst, which has already become a habit. Until we have purified our minds and left the realm of all created beings, the steady practice of virtues has not yet become a habit among us. But as soon as we fulfill this demand of love, we will know the meaning of the divine announcement. You just need to believe that for the worthy God establishes everything immutably, therefore the mind, anticipating this with the help of love, draws its strength from God. And whoever has not yet separated from himself, has not abandoned everything intelligible and has not entered into a region beyond all comprehension, cannot yet be free. The great Moses set up his tabernacle outside the camp, that is, he built reflection and thought outside visible things; and in order to worship God, he entered darkness, that is, a formless and immaterial place of knowledge, where he remained, performing the most sacred actions. Darkness is a formless, immaterial and incorporeal state that contains an exemplary knowledge of existing things. Inside this darkness, man, like the new Moses, remaining in his created nature, cognizes the immortal. And then, having achieved the beauty of divine virtues, he becomes like an easy-to-imitate image that reflects the original beauty. Such a person exposes himself to everyone who wants to imitate virtue, and thereby shows his love for mankind and the abundance of grace he has received. The Word of God is like a mustard seed, which appears tiny before plowing. But if the ground is well cultivated, it will grow so huge that the majestic meanings of intelligible and sensory creatures, such as birds, will take refuge in its crown. All meanings can be contained by the word of God, but it itself cannot be contained by anything that exists. Therefore, anyone who has faith the size of a mustard seed can move mountains with a word, that is, remove the power of the devil that is encroaching on us, and shake it to the very foundation, although the habit of evil seems difficult to overcome. The Word of God is the manna given to Israel in the wilderness: it satisfies the appetite for every spiritual pleasure and changes its taste depending on the desire of each, since it has all the qualities of the food revealed from the Spirit. Whoever is born again by the Spirit from an incorruptible seed, for him God's word becomes unfaithful milk of words. And for the weak - soft food that can support weakened spiritual strength. And solid food for those who, through long persistence, have accustomed the feelings of the soul to the distinction between good and evil. God's word also has an infinite number of other abilities (there is not enough space to name them here). He who has freed himself from worldly earthly desires and has been rewarded with many or all of the grace-filled gifts accepts all or some of these abilities, because he was able, even to a small extent, to show fidelity to God already in this life. After all, the greatest perfection of the divine gifts given to the faithful servant of God, in comparison with what is yet to be discovered in the future life, is only a small and insignificant part. Every word of God is not drawn out, but various contemplated concepts are always concentrated in it alone. If a person, speaking about the truth, would speak about it in such a way that he would not miss anything relevant to the essence of the matter in a short word, then it would be God's word. Our human word, naturally arising from the mind, is a messenger of its hidden movements. Likewise, God's word, knowing the essence of its Father, just as every word knows the essence of the mind that gave birth to it, reveals the Father as He is. No one who has arisen can approach God except through God the Word. The center of the circle cannot be separated from the radii emanating from it, but at the same time it is not divided into parts. Likewise, the one who is worthy to be in God perceives in a simple and indivisible message all the meanings that originate in existence from God. It is a good thing to always think about God and strive for Him. We are commanded to do this, although we, being in real life, cannot comprehend the limit of the depth of God. But if we could delve even a little into His depth, we would see that which is holier than all that is holy and more spiritual than all that is spiritual. This was demonstrated educationally by the bishop, who carried God from the courtyard into the holy place, and from there into the holy of holies, that is, that which is holier than any possible shrine. If God the Word for our sake providentially descended into the nether regions of the earth (“the lower earth”) and ascended above the heavens, above every beginning, power and dominion and every name that is named in this age or in the future, remaining by nature completely motionless, He providentially did in Himself in advance what awaits man. A person can mentally consider, observing friendliness and knowledge, what awaits those who love the Lord. Then all things, names and values ​​will be lower than those who have become deified by grace, and therefore abide in God himself! When God the Word rises in us through action and contemplation, He attracts everyone to Himself. He sanctifies with virtue the flesh and soul, and everything connected with them, the nature of beings, our thoughts and thoughts, and the very composition of the body, and our feelings, bringing them under His “good yoke.” Let the contemplator of divine things strive to ascend ever higher, following the Word, until he reaches the place where He dwells. For He draws our nature there, as Ecclesiastes says, like the bishop of the Old Testament, who brought Him from the courtyard into the holy place and from the holy places into the holy of holies. Thus the Lord willed that we should follow Him along this same path. God the Word becomes flesh when he uses crude examples and expressions to accommodate the foolishness of his hearers and turns God's word into moral teaching. And, on the contrary, he then makes the word spirit when he expounds mysterious theology in sublime contemplations. He who has learned to dig in himself, following the example of the Old Testament patriarchs, wells of knowledge through action and contemplation, finds at the bottom Christ - the Source of life, from whom Wisdom commands us to drink, saying: Drink the water from your reservoir and the water that flows from your well (Proverbs 5:15). By doing this, we drink in the true treasures of wisdom. The apostles, out of fear of the Jews, gathered in Galilee in an upper room and sat with the doors locked. That is, out of fear of the spirits of wickedness, by the grace of revelations, they reliably rose to the height of divine contemplation and, like doors, closed their senses in order to secretly perceive God the Word, Who appeared to them through locked doors, granted peaceful dispassion and the inspired portion of the Holy Spirit, as well as power over unclean spirits and revealed the symbols of His mysteries. Fair-haired and handsome in face - this is how the great David is portrayed in Scripture (1 Sam. 17:42), who lived with joy in God and shone with the light of knowledge. In such people, action and contemplation are combined: action shines with realized virtues, and contemplation is sanctified by divine thoughts. When a person prays for his daily bread, he does not always receive it in its entirety, as it is, but to the extent of his readiness. God, as the Bread of Life, out of His love for mankind offers Himself to everyone, but not everyone receives Him equally. Whoever performs great deeds of righteousness receives more, whoever yields to these righteous people receives less - everyone receives according to the merits of their mind. God the Word is called the door that leads into the knowledge of those who have well traveled the entire path of virtue, distinguished themselves by the impeccable performance of deeds, and to whom the brightest light of the treasures of wisdom is revealed. For God is the way, the door, the key, and the kingdom. He is the way because He leads us after Him. He is the key because He reveals divine secrets to worthy people, and He Himself reveals Himself to people. He is the door because he leads us into the divine life. He is the Kingdom that is inherited and abides in all who partake. He is light, life, resurrection, truth. Light - because it sanctifies souls, drives away the darkness of ignorance, enlightens the mind to comprehend hidden secrets and shows sacraments that are visible only to those who have purified themselves. Life - for it gives those who love the Lord the opportunity to dwell in the divine world. Resurrection - because it lifts the mind from deadening attachments to the material, cleansing it of everything corruptible and mortal. Truth - because it grants worthy people an unchanging commitment to good, so that the soul moves from strength to strength and from glory to glory, that is, it succeeds more and more, moving from one virtue to another, and rises higher and higher from knowledge to knowledge and does not stop in its movement, according to the word of Scripture: My soul travels many times (Ps 119:6). We still have a long way to go and a lot of learning still to go through until we come to the house of God with the voice of joy and praise of the celebrating host (Ps. 41:5). The soul rejoices, comprehending with its mind the voice of rejoicing when it succeeds in divine contemplation, and having seen the rejoicing, it rejoices and gives thanks. Such a holiday is celebrated by all who have received the spirit of grace in their hearts, exclaiming “Abba, Father.” He who has purified his heart knows not only the meanings of the lower things created by God, but to some extent sees God himself through them. This can happen because God is the ultimate consummation of all virtues. When a person sees God, He will teach him to understand the writings of the Spirit, as the tablets of Moses once did, to the extent that the heart has devoted itself to God in work and contemplation, in accordance with the commandment commanding hidden growth. While a person remains in this life, he can achieve perfection in the earthly state, in his deeds and contemplation, and partially receive knowledge, prophecy and the guarantee of the Holy Spirit. However, all this will not yet be (divine) completeness. But when he passes the boundaries of centuries, then at the last boundary he will meet the truth, self-sufficient and accepting of the worthy. Then a person will no longer acquire part of the fullness, but the whole fullness of grace through the sacrament. Then, as the divine apostle says, all those who are saved will come to a perfect man, to the measure of the full stature of Christ (Eph 4:13). In this fullness all the treasures of wisdom and knowledge are mysteriously hidden, and what is partial will cease (1 Cor 13:10). Some will ask what constitutes the state of those who are worthy of perfection in God's Kingdom. Is this a movement forward, a transition to everything better, or marking time and identity with oneself? How will the body behave and how will the soul behave? This question can only be answered tentatively. In the physical world, food serves two purposes - it promotes the growth of the body and maintains its normal state. Until we reach perfect bodily age, we eat in order to grow, and when the increase in body size stops, then food no longer serves to grow, but to maintain the body. So in the case of the soul, here nutrition also has two purposes. Receiving it, she succeeds more and more in virtues and contemplations, until, having passed through all that exists, she reaches the measure of the full stature of Christ. And after that, it will stop feeding on what serves growth and development, but will begin to be saturated directly with what is impossible to comprehend. Imperishable food will serve not growth, but the maintenance of the godlike perfection bestowed upon man. Then its boundless light will manifest itself, and the soul, always equally safely in contact with this food, will become a god through the participation of divine grace. Then the action of everything mental and sensory will cease in her, and she herself will get rid of all natural bodily actions that served deification, and then only God will be revealed in both soul and body, so that even natural human properties will be overcome from the excess of His glory. As for the difference between the eternal abodes and the promised benefits, some say that these are simply different places, others say that these are different states of those staying in these abodes, depending on the quantity and quality of the spiritual power of each. If we take into account the meaning of the words the Kingdom of God is within you (Luke 17:21) and in the house of My Father there are many mansions (John 14:2), then the second opinion should be called more correct. There is knowledge that precedes faith, and there is knowledge that is born from faith. The first knowledge is the natural discrimination of things, embedded in his nature from the very creation of man. Thanks to this knowledge, a person without training distinguishes good from evil, and training only replenishes and expands this knowledge; and there is no person who does not possess this knowledge. Whoever, by his own voluptuous and passionate will, tries to suppress and hide this knowledge, deprives himself of the benefits and guidance that it gives. Having destroyed the dignity with which God has honored our nature, he becomes like mindless cattle, who have no understanding and no discernment of good and evil. Therefore, let such a person hear the words of the prophet: A man who is in honor and foolish is like animals (Ps 48:21). And whoever keeps this knowledge and diligently follows it, finds God’s path in it and is guided by it to faith, distinguishing good from evil. Nature itself testifies that one must believe in God, who created everything, and the words of His commandments and fulfill them. From this faith the fear of God is born, forcing a person to repent and begin to work for God. Thus, a person is already rewarded with spiritual knowledge, which is a sense of mystery. This spiritual knowledge is not born from fear, because fear does not have its own nature and therefore cannot generate anything; but thanks to the labors of repentance, spiritual knowledge is given from grace, the deposits of which we received in Baptism. From spiritual knowledge a new faith is born, based on true contemplation: it is not hostile to the original faith, but, on the contrary, confirms it. The first faith is from hearing, and the second is from contemplation. The first one knows God, and the second one receives revelation. Contemplation is more reliable than hearing: when Job, having overcome temptation, was worthy of contemplation, he exclaimed, turning to God: I have heard of You by the hearing of the ear; now my eyes see You (Job 42:5). Chapter 24: How and from where the mind becomes a partaker of God’s grace and ascends to contemplation and how to retain this grace Abba Arseny said: “If we seek God, He will appear to us, and if we hold Him, He will remain with us.” – What is cultivating the soul so that it becomes fertile? “Cultivation of the soul,” answered the elder, “is the hesychia of the body and much bodily prayer, and not looking at the sins of others, but only at your own.” If a person persists in this, his soul will not be slow to bear fruit. 3. Abba Pimen said: “When the soul moves away from all conversations and disputes, human turmoil and noise, God’s Spirit will descend on it, and it will begin to be fertile, even if it was previously barren.” 4. One day, Abba Silouan’s disciple Zechariah went to obedience and asked the elder: – Father, open the water and water the garden. And the old man went to water the garden. At the same time, he covered his entire face with a doll, so that he could only see where to step. One brother came to see him. He noticed the abba from afar and understood what the elder was going to do, approached him and asked: “Tell me, Abba, why did you cover your face when you water the garden?” – So that my eyes do not see the trees, and because of them my mind is not distracted from prayer. 5. The brother complained to Abba Siso: “I want to keep my heart, but I can’t.” “How can we guard our hearts,” said the elder, “if our tongue is like a gate wide open.” 6. The brothers asked Abba Silouan: – What feats have you accomplished, father, to achieve such spiritual understanding? “I have always driven from my heart any thought that could anger God. 7. One day Abba Sisoi was sitting in his cell. The student knocked on his door, and the elder shouted: - Go away, Abraham, and don’t come in, I’m busy! 8. The brother said to Abba Moses: “I see a task before me, but I can’t cope with it.” - Until you become dead, as if in a grave, you will not cope with anything. 9 . The brother asked the elder questions and received the following answers: Question: What kind of work must the heart acquire in order to be turned to itself? Answer: This is the perfect work of a monk: always listen to God, without being distracted. Question: How should the mind drive out evil thoughts? Answer: The mind itself cannot do this at all. He does not have such power, but if the soul falls into thoughts, it must immediately resort in prayer to its Creator, and He will melt these thoughts like wax, because our God is a consuming fire (Heb. 12:29). Question: But how did the Skitsky fathers use counteracting thoughts (meaning the sharp response of the mind to the attack of an enemy thought)? Answer: This is a great and exceptional undertaking, requiring great effort and not safe for everyone. Question: Why is it “not safe for everyone”? Answer: When a thought enters the soul and after a long struggle it is able to drive it away, another will enter and capture the soul. Thus, she will be opposed to her thoughts all day, and will not be able to concentrate on the contemplation of God. Question: By what means can you turn your thoughts to God? Answer: If a lustful thought comes to you, immediately distract your mind from it and immediately raise your mind to heaven with zeal. For delay here means agreement with the thought. Question: If a thought of vanity arises in me that I have supposedly performed a virtue, shouldn’t my own thought object to this? Answer: Whenever someone objects to a thought, the thought becomes even more bitter and aggressive. And this external thought gains advantage over you, just while you are fighting with it. Moreover, the Holy Spirit does not take the whole struggle upon Himself, for He sees that you are proud, thinking that you can fight passions with your own strength. Just as someone who has a spiritual father entrusts everything to him and is left without his own worries, and is no longer responsible for anything before God, so one who has completely devoted himself to God should not pay attention to his thoughts, nor object to them, nor even allow them to enter inside. And if a thought enters you, then lift it directly to the Heavenly Father and say: “I don’t understand what you are saying. Behold my Father, He knows everything about this.” And continue to lift him to heaven - he will immediately run away from you in the middle of the road and disappear, for he is not able to enter with you to the Heavenly Father and appear before Him. There is no greater or safer remedy in the whole church. Question: But how did the Skete fathers please God with “opposing thoughts”? Answer: They did this in simplicity and fear of God and therefore God helped them. And afterward, by the will of God, they were given the work of contemplation for their great labors and love of God. The great elder who explained this said: – When I once stopped at the Skete, I went to see a saint who had lived there for a long time. We greeted each other and sat down, and he said nothing more. I sat and was immersed in contemplation, and he weaved baskets and did not even raise his eyes to look at me, and did not invite me to eat, although he himself had not eaten anything for six days, and he weaved baskets all day. The next day, around ten o'clock, he asked: - Brother, where did you get this from? - How did you know about it - we learned this from our fathers from our youth? “I did not accept this work from my fathers,” answered the wanderer, “but as you see me now, this is how I have lived my whole life: a little handicraft, a little monastic work, and within my power, I can purify my thoughts and object to the thoughts that come.” And then the spirit of contemplation was given to me, although I did not expect it at all, and did not even know that some people do such a thing – And I was taught contemplation from a young age. Question: How should a person attend to contemplation? Answer: As the divine scriptures teach us: Daniel saw God as the Ancient of Days (Dan 7:13-14), Ezekiel - on a chariot of cherubim (Ezekiel 1:2), Isaiah - on a high and exalted throne (Isaiah 6:1), Moses - as the Invisible One with great patience (Heb 11:27). Question: How can the mind contemplate something it has never seen? Answer: Have you never seen the king seated in portraits? Question: Should the mind mentally imagine the Divine? Answer: It’s probably better to imagine it in your mind and not indulge in unclean thoughts. Question: But wouldn't that be a sin? Answer: Hold fast to what the prophets saw as the history of the future, which will be fully accomplished. As the apostle says: Now we see through a glass darkly, but then face to face (1 Cor 13:12). The word “then” means that the very thought will cease, and it will be possible to boldly see everything. Question: Will this drive you crazy? Answer: In no case, if you perform your feat truly. I know how it was: “A week has already passed, and I haven’t remembered a single person.” Another said: “Once I was walking along the road, and I saw that two angels were walking next to me, one on the left, the other on the right, but I did not pay attention to them.” Question: Why didn’t you pay attention? Answer: Because Scripture says: Neither angel nor spirit can separate us from the love of Christ (Rom 8:38-39). Question: Can the mind always contemplate? Answer: Even if it cannot, then when passions overcome your thoughts, do not hesitate to resort to God in contemplative prayer. I tell you that if the thought improves in this, then it will be easier to move a mountain than to pull the thought down from that height. A prisoner kept in darkness, when he gains freedom and comes into the light, no longer wants to remember the darkness. This is how the thought becomes when it begins to see its own radiance. One of the fathers said: “Once I wanted to test my thought, whether it would come out of submission if I let it go into the world, and I let it go. He remained where he was before, not knowing where to go next, until I again put him on high. For his thoughts knew that if he retreated to worldly things and became careless, he would immediately be curbed.” This kind of work can only be accomplished by silence together with humility and prayer. Constant prayer with humility soon leads the mind to true prosperity. Brethren, let us take as an example the beloved Jacob, who obeyed his parents in everything for the sake of God. Having received their blessing, he went to Mesopotamia. He came to the place Bethel, which is translated as “House of God,” and went to bed there. At night he saw in a dream: a ladder stands on the ground, and its top touches the sky; ...the angels of God ascend and descend on it. And behold, the Lord stood on her (Genesis 28:12–13). Such a sign is given to those who come to serve God as servants. From the very beginning they are shown an image of virtues. However, if they do not make efforts, they will not reach God. Rising from sleep, Jacob made a vow to God and became His servant. God strengthened him, saying: I am with you and will keep you everywhere (Gen. 28:15). Jacob went to Mesopotamia to get married and have children. When he saw Rachel, he fell in love with her and worked for her for seven years. But she was not given to him, first he got Leah, and for Rachel he worked for another seven years, and after that he received her, but she was barren for a long time. This is how this story is interpreted. Mesopotamia is translated as Mesopotamia because it is located between two rivers - the Tigris and Euphrates. The Tigris is translated as “discernment,” and the Euphrates as “humility.” Leah can be understood as an image of bodily labors, and Rachel as an image of true contemplation. Such cases occur with a person staying in Mesopotamia, so that, thanks to discernment, he can perform bodily labors, resisting the cunning of the enemy, and then, thanks to humility, gain true contemplation. Rachel did not bear Jacob any children until Leah had given birth to all her children. This means that until a person completes everything that is under his control, true contemplation will not accept him into its freedom. Jacob had two wives, but he loved Rachel more than Leah, because Leah was weak-eyed, and Rachel was very beautiful. What does it mean that Jacob's first wife had poor eyesight? While a person performs bodily labors, he cannot yet see the glory of true contemplation, for enmity is still mixed with human-pleasing deeds. But there is no need to be sad. When Leah stopped giving birth, she brought her husband Zilpah, her maid, from whom Asher was born, translated as “wealth.” When Leah stopped giving birth, then God remembered Rachel. Here's how it's explained. When bodily labors appropriate human feelings, which are freed from passions, so that they no longer subservient to them, then true contemplation will reveal its glory to the mind. The sons of Leah helped Jacob, but he loved Joseph most of all. That is: bodily labors protect a person from the enemy, but only true contemplation unites him with God. When Jacob saw Joseph, he decided to go to his parents, because he understood that a king had been born over his brothers. On the way, he received the joy of blessing from God, who said: From now on you will not be called Jacob, but your name will be Israel (Gen. 35:10). He was called Jacob while he repelled enmity, until the time when he received a blessing, having snatched his feelings from the hands of his enemies. When his feelings gained freedom, he was immediately called by the name Israel, that is, “the mind that sees God.” When the mind is worthy to see the glory of the Divine, enmity is already afraid of it. Esau reluctantly came out to meet him, but Jacob’s humility softened his anger. Jacob was no longer at enmity with Esau, but falling on his face before God, he asked Him to become his Intercessor. Enmity was angry, seeing this man and the great glory that he had received, and could not do anything with him, for God was helping him. As He said to him in Scripture: Return to the land of your fathers and to your homeland, and I will be with you (Genesis 31:3). Jacob came to Jerusalem, the name of which is translated as “peace,” for after every war peace reigns. He purchased a field in the Promised Land and erected an altar to God, built of twelve stones - after all, God heard him on the day of sorrow and laid on him the labors of slavery, which he coped with in Mesopotamia. All these and other events that happened to Jacob and ascetics like him, who lived before grace, became exemplary for us. They were written down for our instruction, so that we, following in the footsteps of the ascetics, would gain immortality, which would preserve them from the arrows of the enemy. They set up camp under the protection of God, prayed to Him, asking for help, not relying only on their own labors, and God’s protection became over them like an impregnable fortress. When God sees that the human mind completely obeys Him and does not seek any other help other than God’s, He strengthens the one praying. Fear not, O worm Jacob, O little-populated Israel..., says the Lord (Isaiah 41:13-14). And again: Fear not, for I have redeemed you, I have called you by your name; you are mine. Whether you cross the waters, I will be with you; whether you cross the rivers, they will not drown you; If you walk through the fire, you will not get burned, and the flame will not scorch you. For I am the Lord your God, the Holy One of Israel, your Savior (Isaiah 43:1–3). When the mind hears such words that bestow boldness, it will no longer fear any enmity. He will ask: “Who wants to fight with me? Let him come against me. Who wants to compete with me? Come out. Behold, the Lord is my helper. Who will harm me? You are like an old cloak, you will be eaten by moths!” If you are young, but do not engage in physical labor and, knowing about the high achievements of your fathers, do not strive to imitate them, hoping to achieve the same without effort, then know: you will not achieve anything until you make an effort. And when you put in the work, success will come by itself. There are three virtues which, if the mind sees them side by side, it will be convinced that it has achieved immortality. This is discernment, that is, the ability to distinguish between things, foreseeing events before they occur and intractability to alien advice. There are also three other virtues that constantly enlighten the mind: not knowing the wickedness of another person, doing good to those who do you harm, and serene patience, no matter what happens to you. These three virtues give rise to three more new ones, which are greater than the first. Ignorance of another person's wickedness gives rise to love. Doing good to those who harm you brings you peace. Serene patience in all situations with you brings meekness. In these three virtues the Spirit of God rests. There are four more virtues that purify the soul: silence, keeping the commandments, sorrow for sins and humility. There are also four other virtues on which the mind always relies and which constantly preserve it: unceasing prayerful appeal to God, kneeling before Him, reckless refusal to judge others and not to obey the voice of passions, that is, passionate thoughts. Confronting oblivion preserves all four of these virtues. The soul is darkened by four things: hatred of one’s neighbor, humiliation of him, murmuring against him and envy. These four things completely devastate the soul. She wanders from place to place, craving entertainment and material things, even to the point of petty greed. Therefore, if you want to become a disciple of Jesus, avoid passions. Until you cut off passions, you cannot become the abode of God and see the sweetness of His Divinity. He himself said: If your eye is pure, then your whole body will be bright; if your eye is bad, then your whole body will be dark (Matthew 6:22-23). Think about the fact that until your mind is cured of evil, it will not be able to comprehend the light of the Divine. Evil surrounds the mind like a prison wall and devastates the soul. As it is written in the Gospel: No one, having lit a candle, puts it in a secret place, not in a hidden place, but on a candlestick, so that those who enter may see the light (Luke 11:33). Spud is the untruth of this world. When the mind contradicts its own nature, the lamp of the Divine cannot shine in It. And when the mind is placed on a high candlestick, then the light of the Divine burns in it; and the mind sees everyone in the house: whoever needs to be kicked out, he kicks out, and with whom he has peace, he leaves. Therefore, the Lord said to His disciples, whose minds were enlightened: Arise, let us go from here (John 14:31). Where does the Lord lead His disciples? Undoubtedly, He leads their minds away from the affairs of this world into the chambers of His Kingdom, therefore, encouraging them, He said: I am the vine, and you are the branches. Abide in Me, and I in you. Just as a branch cannot bear fruit by itself unless it is in the vine, so neither can you unless you are in Me (John 15:4-5). The Lord says this, addressing those who have left this world and got rid of passions. He says that the Holy Spirit is in such people, He serves them and takes care of them. As the Scripture says: It is not you who will speak, but the Spirit of your Father who will speak in you (Matthew 10:20). The Apostle says: But God has revealed this to you by His Spirit, for the Spirit searches all things, even the deep things of God (1 Cor. 2:10). And one more thing: We have the mind of Christ (1 Cor 2:16). It is difficult to suspect a sinner of having the mind of Christ. And in another place the apostle says: We are members of His body, of His flesh and of His bones (Eph. 5:30). Do you see that God requires people to be like Him in everything? The Scripture says that God brought all the animals to Adam and showed him so that he could name them. Named means he looked to see if there was one like him among the animals, but Adam did not find one, because their nature did not coincide with human nature. Then God took from his side and created a woman, whom Adam called wife, for God took her from her husband. Just as Eve, taken from Adam, was in everything, like him, so the souls who left the worldly and followed the holy will of Christ were worthy to become His brides and remain in unity with him, for from His essence they were reborn in the Spirit, and by nature they are part of His Holy Body, as the Apostle says: We, who are many, constitute one body in Christ, and individually members of one another (Rom 12:5). And if we have something from unreasonable animals, for example, the greed of predators, the fickleness of birds, the poison of reptiles, then our souls will not become brides of Christ, and we will not be part of His body, for we do not act like Him. The soul that is worthy to become the bride of Christ, like Him, is free from any perversion of nature and knows that it is such by its own actions. The Apostle says: Or do you not know yourselves, that Jesus Christ is in you? Unless you are what you ought to be (2 Cor 13:5). You see, until a person has achieved the work of Jesus, it means that he has not passed the test, and his soul has not become like a reasonable virgin waiting for the Bridegroom. The prudent virgins prepared (oil for) the lamps in advance, but the foolish ones, who had no work, remained outside the door of the bridal chamber (cf. Matthew 25:1). Let us also try to do the work - then the Spirit of God will dwell in us. As the Lord said, if you love Me, keep My commandments. And I will pray the Father, and he will give you another Comforter, that he may abide with you forever, the Spirit of truth (John 14:15-17). And with tears we will do everything in our power, gradually accomplishing the feat, until we put off the works of the old man. Keep yourselves from every destructive thing, until His love comes to you and removes from you the image of earthy Adam and establishes His holy image in your heart. According to the word of the apostle, just as we bore the image of the earthly (Adam), we will also bear the image of the heavenly (1 Cor 15:48). The apostle knew that there has been no man without sin since Adam's crime and that repentance can turn him into a sinless one. Therefore, he ordered us to leave the actions of the commandment breaker and get busy doing the work of our Lord Jesus Christ, that is, fulfilling His holy commandments. Christ showed mercy and endured the slavery of man until He brought him into the hidden Paradise, transferring to him all His holy virtues and granting him to eat from the tree of life, which is purity. He said to those who followed Him in everything, whom He made brothers and friends, pouring out the Holy Spirit on them: I ascend to My Father and your Father, and to My God and your God (John 20:17). He also said, turning to the Father: I pray not only for them, but also for those who believe in Me through their word, that all may be one, just as You, Father, are in Me, and I in You, that they also may be one in Us (John 17:20-21). And then he asks that You love them as You have loved Me... so that they may see My glory, which You gave Me because You loved Me (John 17:23-24). These are the words of those who loved Jesus and found hope in Him. Their souls became brides adorned with all virtues. Jesus is their holy mirror, in which they examine themselves, whether there is any flaw in their image, because of which the Bridegroom will not like them. In them is constantly reflected, as in a mirror, the glory of the Bridegroom, according to the word of the Apostle: But we all, with open face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, as by the Spirit of the Lord (2 Cor 3:18). And he also says: Now we see through a glass darkly, but then face to face (1 Cor 13:12). He said that whoever knows how to endure reproach and set free the will of his neighbor who reproaches him, so that the enemy does not interfere and a dispute does not arise, is clearly a doer of Christ’s commandments. He who is alert in mind and clings to the feet of the Lord in knowledge, always tries to cut off his own will, so as not to be separated from his beloved Lord. And whoever says: “Well, what good is it if I tell him,” is like a blind man who is brought into the light, but he does not see him. Look at the visible sun: small clouds roll in and cover its radiance and warmth. But in spiritual life, not everyone understands this, but only those who have acquired knowledge. Impatience and reproaches to one's neighbor confuse the mind and prevent it from seeing the light of God. Know that during Baptism we receive complete cleansing of sins as a gift from Christ, and we are given the grace of the Holy Spirit to fulfill all the commandments. Whoever has received it secretly, but does not fulfill the commandments in order to correct his shortcomings, exposes himself to the action of sin. You will ask why, if holy Baptism freed us, we do not see the air of freedom, as the ascetics see it? I'll answer you. Our perception is clouded by the arbitrariness of pleasures and the negligence with which the ascetics were able to cope. I have already said that Christ frees a person freely, but even after Baptism a person will remain where he likes to be of his own free will, because his free will cannot be forced. When we believe and fulfill God's commandments, then we reap the fruits of grace given to us by the Holy Spirit as we diligently fulfill the commandments. According to the Apostle Paul, the fruits of the Holy Spirit are: love, joy, peace, long-suffering, goodness, mercy, faith, meekness, self-control (Gal. 5:22-23). You, a person who has been baptized into Christ, apply the strength you have received to fulfilling the commandments and prepare yourself for the manifestation of the Spirit, and He will appear to you, as He promised, at a time that He Himself knows about. As it is said, the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom (2 Cor 3:17). Then you will understand the meaning of the words: The Kingdom of God is within you (Luke 17:21). If a believer, by fulfilling the commandments well in his life, has acquired the action of the Spirit corresponding to his merits, he should know that he has received the strength to fulfill it, because even in Baptism he was given the grace of the Spirit, the cause of all blessings and not only secret and spiritual, but also obvious virtues. Let none of the virtuous people assume that they can do good only through their own efforts. A good man, says Scripture, brings forth good things from the good treasure of his heart. (Lk 6:45). The treasure kept in the heart is the Holy Spirit himself, hidden in the heart of believers. The Scripture says: The kingdom of heaven is like treasure hidden in a field, which a man found and hid, and for joy he goes and sells everything he has and buys that field (Matthew 13:44). It is necessary to understand exactly that whoever, from the time of Baptism, carries the hidden Christ within himself, according to the word of the Apostle (2 Cor 13:5), having renounced the things of this world, he keeps his heart most of all that he treasures, always waiting for the last hour, according to the word of the wise Solomon the tributary (Proverbs 4:23). The words: without Me you can do nothing (John 15:5) and it was not you who chose Me, but I who chose you (John 15:16) refer to the same thought. It is obvious that we have been given the perfect grace of the Spirit to fulfill all the commandments, and we do not need to add anything to it, but, on the contrary, it adds strength to us to grow in Christ. She strengthens her workers until death, until we all come into the unity of faith and the knowledge of the Son of God, into a perfect man, to the measure of the full stature of Christ (Eph. 4:13). We have received perfect grace, as has already been said. But we work differently, and the gift of grace is revealed to us in different ways. So, the sun is perfect, and sends perfect, simple and equal warmth for everyone, but everyone has their own perception of sunlight, as far as his eye is pure, so is the Holy Spirit. The Holy Spirit in Baptism made all believers capable of receiving any blessings and gifts and gives gifts to everyone with equal honor, but to each as much as he deserves by fulfilling the commandments, in order to testify to good deeds and show the measure of faith in Christ. As it is said, God sent the Spirit of His Son into your hearts, crying: “Abba, Father!” (Gal 4:6). This very Spirit bears witness with our spirit that we are children of God (Rom 8:16). Question: Whom does the baptized person perceive in secret: Christ or the Holy Spirit? You said that Christ dwells in him, then the Holy Spirit. Answer: We received the Holy Spirit in Baptism, but He is called the Spirit of God and the Spirit of Christ, therefore in the Spirit we received both the Father and the Son. Question: So the Holy Trinity is called the Spirit? Answer: The Holy Spirit, as a hypostasis, cannot bear the name of the Trinity. But since He is inseparable from the Father and the Son, therefore we confess the Trinity in Him, according to the identity of the Divinity. As in the Father the Son and the Spirit, so in the Spirit the Father and the Son, not in the sense that we confuse the three hypostases, but in the sense that they are one in the will and in the nature of the Divinity. Thus, whether we call the Father, the Son or the Spirit, by each name we call the Holy Trinity, but only in the sense mentioned. The Lord is hidden in His commandments, and those who seek Him find Him to the extent of fulfilling the commandments. As in the sensual house it happens with the state of the air, so in the thinking mind with divine grace. When you take your belongings out of the house, it becomes easier to breathe, but when you bring a lot of belongings in, it becomes stuffy. By belongings I mean furniture and supplies. Vanity and pleasure become such possessions for the mind. The heart becomes more spacious when it hopes in God. And it languishes when it hopes for bodily benefits. The grace of the Spirit is one and unchangeable, but it acts in every person depending on his will. So the rain, having nourished the earth, gives succulence to the plants - in those where the juice is sweet, there will be sweetness, and in those where the juice is bitter, it will be added. Likewise, grace irreversibly affects the hearts of believers, but it has such an effect as corresponds to the virtues. For the sake of Christ, it becomes food to the hungry, the sweetest drink to the thirsty, clothing to the cold, rest to the toiling, heartfelt hope to the praying, consolation to the grieving. When you learn from the Divine Scripture about the Holy Spirit that He rested on each apostle or descended on the prophet, and he began to act, grieve, fade away or be angry, and also that some received only the firstfruits of the Holy Spirit, others - all of His fullness, do not think that some kind of change, dissection or alienation occurred in the Spirit, but believe that He is irreversible, as has already been said, unchangeable and omnipotent Therefore, the Holy Spirit divinely gives through His action to everyone what they need, and preserves it, Himself remaining the same as He was before. Like the sun, He pours out in perfection on the baptized, but each of us, to the extent that he is able to get rid of the passions that darken him, having hated them, is sanctified, and as long as he loves the passions and parts with them, he darkens the grace within himself. He who hates passions destroys their causes, and whoever is committed to these causes is overcome by passions against his will. Knowledge of things arises in a person depending on the fulfillment of the commandments. And knowledge of the truth is to the extent of a person’s hope in God. If you want to be saved and achieve the knowledge of the truth (1 Tim. 2:4), try in every possible way to transcend all things sensible, so that your commitment to God rests only on hope. If you go astray from the path of doing the commandments, you will involuntarily see that the principalities, powers, and rulers of darkness (cf. Eph 6:12) began to attack you and try to overthrow you. They must be overcome with prayers. Keep good hope and act in such a way that the grace of God will deliver you from future wrath. First you need to find in your heart the active grace of the Holy Spirit, and then, according to the measure of grace, in the future you will enter the Kingdom of Heaven. As the Holy and philanthropic Spirit of God teaches us, there is one natural sense of the soul, although five bodily senses are known for different needs. The natural feeling of the soul begins to be divided, as a consequence of the sinful fall of the mind, according to the movements of the soul itself. One part of it is carried away by the passionate side of the soul, when we perceive worldly blessings with pleasure, and the other follows the reasonable part of the soul and often agrees with mental movements, since our mind, when we are chaste, strives to ascend to heavenly beauty. When we get used to despising worldly goods, we will be able to tie our spiritual desires striving for earthly things to a rational attitude towards things. We will cope with this task when we commune with the Holy Spirit, for only He controls this. Until His Divinity energetically sanctifies the recesses of our soul, it is impossible to taste the good with an indivisible feeling, that is, in a complete disposition. The sense of mind is the unmistakable discrimination of what can be eaten and what cannot be eaten. Just as the bodily taste, if the body is healthy, easily distinguishes good from bad and demands only the good, so our mind, when it begins to move, having acquired good health and lightness, can feel divine consolation. The enemy will never steal such a mind. Just as the body, tasting earthly pleasures, never makes mistakes in feeling, so does the mind. When the mind can boast that, thanks to its prudence, it has risen above the claims of the flesh, then it can without error taste the consolation of the Holy Spirit. As the Scripture says: You have tasted that the Lord is good (1 Pet 2:3; Ps 33:9). Such a mind remembers this taste, because love acts in it inexhaustibly, and the mind constantly recognizes the difference of tastes, according to the holy Apostle Paul, I pray that your love may increase even more and more in knowledge and every feeling, so that, knowing the best, you will be pure (Phil 1:9-10). Only the Holy Spirit can cleanse the human mind. If the Strong One does not come in and take away the stolen goods, the hostage will not gain freedom. Therefore, we need to use all means, and above all with peace in our souls, to attract the Holy Spirit to ourselves, so that a shining light of knowledge will always precede us. When the Holy Spirit begins to shine unceasingly in the recesses of the soul, the mind will clearly see all the sad and gloomy attacks of the demon on it. Moreover, the demon will weaken, convicted by this holy and glorious light. Therefore, the apostle says: Do not quench the Spirit (1 Thess. 5:19). When a person does evil or plans evil, he grieves the Holy Spirit and deprives himself of this Light fighting for him. The Holy Spirit Himself, eternal and life-giving, cannot begin to fade away. But if you upset Him, He will turn away and leave the mind in the heavy and hopeless darkness of ignorance. A stormy sea can by nature be pacified by pouring oil on it, because its thickness overcomes disturbance. Likewise, our soul, when it perceives the thick oil of the goodness of the Holy Spirit, becomes clear with joy. She rejoices that she is defeated by the best, according to the word of David, but only obey God, soul (Ps. 61:6). After all, the Holy Spirit overshadowed her with his good and unspeakable mercy. Therefore, although demons try to anger and anger the soul, it remains at peace, filled with all kinds of joy. Whoever achieves this joy and remains in it, constantly delights his own soul with the fear of God. Fear of our Lord Jesus Christ grants ascetics a certain type of purification. As the Scripture says: the fear of the Lord is pure and endures forever (Ps 18:10). When the mind begins to frequently experience the action of divine light, then everything becomes bright, so that, without a doubt, it sees its own light completely. This happens when the power of the soul establishes dominance over the passions. And everything that manifests itself in the soul in a certain form: light or fire, comes from the insidious art of the enemy. As the God-speaking Paul clearly teaches us: Satan himself disguises himself as an angel of light (2 Cor 11:14). Therefore, there is no need to lead an ascetic life in hope of the light, so that Satan does not find a soul attuned to the light and steal it, but we must love God with all our feeling and declaration of heart with all our heart and with all our soul and with all our mind (Matthew 22:37). A person who has been raised by the grace of God to perfect love is far from the world, although he is in the world. One is the natural love of the soul, and the other is the love that arises in it from the Holy Spirit. First love is driven by our own will and therefore depends solely on our desire. Because of this, crafty spirits can easily deprive us of this love - because we will not hold on to our choice by force. And love for God so inflames the soul that all parts of the soul indescribably cleave to God’s mercy, from divine aspiration, while in the boundless simplicity of spiritual disposition. The mind, stirred by the Spirit, pours forth a flood of love and joy. The air that surrounds us when the north wind blows becomes clear, because the nature of this wind is subtle and ethereal, and when the south wind blows, it becomes thick, because the nature of this wind contains suspension and, due to affinity, drives clouds over the earth from the southern regions. Likewise, the soul, when the inspiration of the Holy Spirit, the Spirit of truth, acts in it, the soul is not covered by a demonic cloudy twilight, and when the spirit of lies begins to greatly disturb it, it is completely shrouded in clouds of sin. We must always turn our intention with all our strength towards the life-giving and cleansing breath of the Holy Spirit. Thus, the prophet Ezekiel, enlightened by the light of knowledge, saw a spirit flying from the north (See: Ezekiel 1:4). Then the sky above the soul will be clear, and it will be able, without fear of making mistakes, to contemplate divine speculation: seeing the properties of light in the atmosphere of light. Then she will know what the light of true knowledge is. A soul that has loved God can find peace only in God. First she must renounce all external attachments and after that she will unite with God in her heart. So, detachment from the material precedes union with God. Bread is given to the baby after milk is stopped. So is man. If he wants to expand his mind in divine objects, he must first become alien to all worldly affairs, like a baby who has been weaned from his mother’s breast. Bodily work precedes spiritual work, just as Adam was first molded from clay, then God breathed the soul into him. He who has not acquired physical activity cannot retain mental activity, for the second comes from the first, like an ear of grain from ordinary grain. Until you begin spiritual work, you will not receive any spiritual gifts. How can a man who loves to wag his tongue keep his mind pure? Or a corrupt person whose hands are shaking, how can he become humble in heart and find peace? While the mind is carried away by feelings, it feeds only on the food of these predatory animals. And, on the contrary, as soon as he can attract the senses to himself, he will begin to eat the food of angels. Question: What is the origin of visions and revelations? Why do some people receive them, even though they didn’t seem to put much effort into it, and some haven’t seen a single vision, even though they worked so hard and endured so much torment? Answer: The reasons for visions are many and varied, and in order not to name everything, we will indicate only three, thanks to which visions instruct people according to God’s plan of salvation. To perfect and holy men the grace of the Spirit is revealed, which brings purity into their hearts. It is revealed to simple and very gentle people for their frankness and lack of pretense: they certainly will not boast that they are rewarded with visions. And to those who have acquired a fiery zeal for God and have completely renounced the world, grace is given because they followed God naked, forgetting about everything worldly, and went far from people. It happens that because of loneliness they are attacked by timidity, they are seized by mortal fear from hunger, illness or for some other reason, and it is so strong that they are already on the verge of despair. Then God often sends them consolation, because there is no one next to them who could comfort them. If he is consoled by people nearby or something else from the environment, then he does not need consolation. Such a person has a vision only providentially, for the sake of the common good. One of the fathers told about this, who asked God to send him a vision, and immediately heard: “You have enough consolation from communicating with people.” But another person, when he was an anchorite, during his hermitage he constantly received consolation from God. Then he was made a bishop, and he had to move around in the world, he began to ask for the consolation to which he was accustomed, but received nothing from above.. He began to ask in prayers that God would explain to him the reason why he was deprived of his usual consolation. “Perhaps, Lord,” he asked, “because I became a bishop, Your grace departed from me?” “No,” said a voice from above, “it’s just that now the people around you serve as your consolation, and that’s enough for you.” Then you spent time in the desert, and could not see anything that would console you, and therefore I sent you consolation. Vision and revelation are not the same thing. Vision can be called revelation because it reveals what was previously hidden. Every vision can be called a revelation, but not every revelation is a vision. Revelation is usually perceived by knowledgeable people, by the powers of their minds, thanks to the purity of their minds. And vision always requires images and pictures, as the ancients comprehended them: the contemplator was either awake, or was immersed in a deep sleep, in which he fell into a frenzy, and therefore he often did not realize whether he had received a vision in a dream or in reality. Sometimes the visions are precise and clear, face to face, and sometimes they are quite vague and unclear. The latter are sent to those who are not yet perfect in feats, but already live in the desert far from people. In this situation they need consolation, because they will not receive any other help there. Just as the rising sun, illuminating the world, showed itself and illuminated everything around, so the Sun of truth, shining in a pure mind, makes itself visible and the meanings of all things and events produced by it. 2. We know God not in His essence, but in His great deeds and providence for existing things. In the acts of God, as in a mirror, we see His infinite goodness, wisdom and power. 3. Christ announced to us eternal blessings and gave us a pledge of the Spirit in our hearts (2 Cor 1:22), commanded us to be diligent in life: so that the inner man, freed from passions, begins to taste good, having been rewarded with high divine contemplations. 4. Always make efforts of love and abstinence in order to keep the passionate part of the soul in serenity. Then the light of your soul will not dim. 5. Curb the angry side of your soul with love, subdue the lustful side with abstinence, and inspire the rational side with prayer, and then the light in your mind will never go out. Love and abstinence free the soul from passions, and reading and contemplation free the mind from ignorance, and persistence in prayer puts the mind before God. 6. God is the Sun of righteousness, as the Scripture says (Mal 4:2), and He shines with all the rays of goodness. The soul is either like wax if it is God-loving, or like clay if it is voluptuous. What she strives for is what she becomes. The sun dries the clay, and the wax naturally softens. So is every soul who loves the world and material things. If he hears the admonitions of God, being, as we think, clay, then he becomes hardened, as Pharaoh’s heart once was, and dooms himself to destruction. And the God-loving soul, like wax, softens and perceives holy images as impressions. It becomes the dwelling place of God in the Spirit and to the natural good “in the image” it adds intentional good “in the likeness.” 7. God is glorified by the one who not only honors Him in words, but for His sake endures suffering and undertakes virtuous works, and then the Lord also gives him glory, and glory in God is the reward for the valor with which a person partakes of the grace of dispassion. Anyone who glorifies God by actively enduring suffering for the sake of virtue is himself glorified by God through the dispassionate radiance of contemplation. 8. Jesus, when he was going to be tormented, said: Now is the Son of man glorified, and God is glorified in him. If God was glorified in Him, then God will glorify Him in Himself, and will soon glorify Him (John 13:31-32). From this it is obvious that suffering for the sake of virtue is followed by gifts of grace. 9 . The Kingdom of Heaven has come near (Matthew 3:2; 4:17) - this, I think, does not mean a temporary period. The Kingdom of God will not come in a noticeable way and they will not say: behold, it is here or, behold, there (Luke 17:20). This applies to those who are worthy of it, as shown by the words: The kingdom of God is within you (Luke 17:21). The Kingdom of God the Father is potentially in all believers, but really in those who have devoted all their intentions to God and have chosen to continue to live with their whole soul and body in the Spirit. They can say: It is no longer I who live, but Christ who lives in me (Gal 2:20). Chapter 25: When God leaves (you) and sends temptation, what should you do to return the grace of the (Holy) Spirit The abandonment of God that teaches us never deprives the soul of divine light. Grace simply hides its close presence from the mind, so that the soul, finding itself in a bitter demonic environment, begins with great pain and great humility to seek help from God, having learned through such a test what the enemy’s malice is. So, if a child behaves badly during feeding, then the mother leaves him for a short time, so that he, seeing bad strangers or wild animals around him, gets scared and rushes into his mother’s arms with fear and tears. Likewise, by permission, abandonment is sent down, and we, as condemned, are handed over to the (power of) demons, since the soul does not want to love God. But we are not some cowardly children (let us not be!), but true children of God, worthy of God’s Grace for our faith, we humbly ask Her for mother’s milk, so that with the help of Her goodness we may become a perfect husband, to the measure of the full stature of Christ (Eph 4:13). The abandonment of God that teaches us causes great sadness, humbles and causes some disappointment in the soul with itself, and thereby humbles it in order to save it from vanity, because of which it so often stumbles. Such abandonment immediately evokes in the heart the fear of God, tearful repentance and a great desire for silence, and there is nothing better in the world than silence. Letting go, when God turns away from us, fills the soul with despair, unbelief, anger and blindness. But we need to know that even in this case we should turn to God. In case of abandonment, we must offer gratitude to God with an apology for the fact that the intemperance of our intentions prevented Him from continuing to console us, and He, as a good Father, decided to teach us to distinguish virtue from vice. And in case of disgust, we must admit that before this we sinned without ceasing, and therefore only through strong sorrow can we draw God’s attention to our heart. You should also know that during abandonment, if the soul enters into a fierce struggle with Satan, then since this is an allowance for the sake of edification, then although grace hides its presence, it still imperceptibly helps the soul and fights for it, so that it understands that only with the help of God’s grace could it win. Grace is initially very noticeably present in the soul, sanctifying it with its own light. When deeds are performed, she, for the most part, in an unknown way creates her sacraments in the God-loving soul, so that, instilling joy in us, she leads us onto the path of divine contemplation as those called from ignorance to knowledge. Thus, during heroic deeds, she protects our knowledge from vanity. We must grieve moderately for our abandonment, only in order to humble ourselves and submit to the glory of the Lord. But we should also rejoice in moderation and at the appropriate time, inspired only by good hope. Just as too much sorrow plunges the soul into despair and unbelief, so too much joy develops arrogance in the soul. To infants in spiritual life I will say: in the middle between enlightenment and abandonment lies experience. The middle ground between sadness and joy is hope. I firmly trusted in the Lord, and He bowed down to me and heard my cry (Ps 39:1) And again: When my sorrows multiply in my heart, Your consolations delight my soul (Ps 93:19). There are four kinds of abandonment. Providence, which is sent to save those abandoned through imaginary abandonment. Thus, the Lord was abandoned by His Father (Mt 27:46; Mk 15:34). Testing - as in the case of Job (Job 1:12) and Joseph (Gen 37:18-28), which showed the first as a pillar of courage, and the second as a pillar of chastity. Punishing paternal abandonment is necessary so that a person does not become conceited in mind and retains an abundance of grace, like the Apostle Paul (2 Cor 12:7). Abandonment for the sake of conversion, as, for example, in the case of the Jews - torment was sent to them in order to persuade them to repentance (Jer 25:8-13; 2 Chron 36:6-21; Luke 19:41-44). All four methods are saving and full of divine goodness and love for mankind. Chapter 26: About the fact that contemplation leads the mind into a frenzy and makes one forget about everything earthly and that the grace of the Spirit becomes everything for the perfect: food, drink, and clothing, why some saints, living as if above the laws of nature, either did not use them at all, or only to the most insignificant extent, for they were nourished by grace As they told about Abba John Kolov, he once twisted a rope from two skeins, but then he began to twist only from one and did not notice this until the rope reached the wall - his mind was so immersed in contemplation. The brother came to pick up the baskets that Abba John had woven. He came out to him and asked: The elder returned to his cell to get his needlework, but forgot and sat down to sew. The brother knocked again, and when Abba came out, he said: The elder returned to his cell and sat down to sew again. The brother knocked again. Avva came out and asked: John took him by the hand, led him into his cell and said: “If you need baskets, take them and go - I don’t have time to think about it.” One day a camel driver came to him to pick up the work he had ordered and move on. Abba entered the cell to bring him the ropes, but, taking them in his hands, he forgot about the driver because his mind was inseparable from God. The worried camel driver knocked on the door again. Avva again went for the rope and again forgot. When the driver knocked for the third time, the abba returned to his room, muttering under his breath: - Rope-camel, rope-camel. 2. Abba Abraham talked about his father, who was a scribe. One day his brother came to him and asked him to rewrite the book he had brought. But the elder was immersed in contemplation and therefore wrote, skipping lines and not using punctuation. The brother received the book, began to place punctuation marks and noticed that some words were missing. He said to the old man: – You probably skipped lines, Abba? “Go,” answered the elder, “and first do what is written in the book, then come, and I will write the rest for you.” 3. One day, when Abba Isaac was in Abba Pimen’s cell, a rooster was heard crowing, and Abba Isaac asked: “Are there any roosters here, Abba?” “Isaac,” Abba answered, “why are you forcing me to speak?” Only you and people like you hear this, but the sober person doesn’t care about anything. 4. Often the student said to Abba Sisoya when the appointed hour came: “Haven’t we eaten yet, child?” – the old man asked. “No, father,” answered the young man. - If we haven’t eaten, we need to eat. Explanation of Blessed Paul: The elder, filled with the action and grace of the Holy Spirit, was free not only from sensory hunger and thirst, but also did not feel at all whether he ate visible food or not. For God fed him with eternal and inexhaustible food, and he was always full of this food and therefore did not feel the visible reception of food. Many saints received such a gift from God: they ate very little sensual food - and only at long intervals. The Lord Himself, the chief of salvation, sharing human nature with divine gifts, showed this feature of deified human nature. The Scripture says about Him that, having fasted for forty days and forty nights, He was finally hungry (Matthew 4:2). It is obvious that at first He did not go hungry because He was full of the work of the Holy Spirit, but when grace withdrew to give the tempter a lead to begin the battle with Him, He became hungry. And before that, He performed a superhuman deed, because our ordinary nature cannot not eat or drink anything, not just for forty days, but even for a week. The truth of this explanation is confirmed by the words that He spoke when overthrowing the villainy of the tempter. When the tempter pretended to say: “If You are the Son of God, command that these stones become bread,” - thereby he pushed Him to blaspheme the Father: for who, if not the Father, who testified about Him during the Baptism of John, gave Him spiritual food for forty days who had fasted in the desert and was just now hungry. So, even the enemy understood the truth and, with his impossible proposal to turn stones into bread, wanted to lead the Lord to cowardice and blasphemy. But the Lord overthrew his deceit and convicted him of ignorance of what was due, answering: “It is written: Man cannot live by bread alone.” With this one answer He showed that He did not need food as long as He was nourished by the divine word, and at the same time proved that His Father was righteous, loving of mankind, and true in all promises. I think that the Spirit constantly brought food to this old man invisibly, so he did not resort to visible eating at all. 5. One day Abba Macarius the Citizen went to cut vines, and the brothers went with him. On the first day they offered him: And he ate with them. The next day they again invited him to eat with them. In response he said: “It is you who need to eat, children, because you are still flesh, but I don’t want to eat at all now, because I am completely indifferent to food.” 6. The elder came to another elder and asked his disciple: - Cook us some lentils. – Sprinkle salt water on our bread. The student did just that. The elders stayed together until six o'clock the next day, talking about spiritual things, and never once remembered food. Finally, the guest again asked the student: – Prepare us some lentils, child. “I cooked lentils yesterday,” said the student. And the elders began to eat. 7. Another elder visited one father. He, having cooked some lentils, said: - Let's have a short service. One of them read the entire Psalter, and his brother read two books of the great prophets by heart. And when morning came, the guest went home, forgetting about food. 8. As the student told about his great elder, one day, when it was nine o’clock, he became hungry and wanted to eat. We had a meal, stood in prayer before eating and sang two psalms. Then the elder began to read the prayers by heart. Evening came, then morning, the ninth hour, and only then did he finish the prayer, because all this time his mind was contemplating divine mysteries in the heavenly distances. 9 . Theodore, who later became the bishop of Rosos, told us: “Once an elder of mine I knew came to me at the Pyrgiev Lavra on Holy Jordan, where I then constantly lived, and said: “Brother Theodore, create love, let’s go together to Mount Sinai, for I vowed to pray there.” I could not refuse the elder and said: When we crossed the Jordan, the elder suggested: “Brother Theodore, let’s make a penitential vow that none of us will eat anything until Mount Sinai.” “Really, father,” I answered, “I’m afraid that I won’t be able to do this.” Since I refused, only the elder made the vow, and before Saint Sinai he did not eat anything. When we arrived at Sinai, he partook of the Holy Mysteries and only after that he ate. In the same way, we went from Sinai to the monastery of St. Menas of Alexandria - on the road he did not eat anything, but in the monastery he partook of the Mystery and tasted food. From the monastery of St. Mina we went to the Holy City of Jerusalem, and the elder again did not eat anything on the way. In the holy Church of the Resurrection of Christ our God, he partook of the Mysteries, and then ate. So during this entire difficult and long journey, the elder did not eat at all on the road, but took part in meals only three times: on Mount Sinai, in the monastery of St. Menas and in the holy Church of the Resurrection of Christ our God, for the grace of God strengthened him. Chapter 27: That the ministry of the priesthood is great and therefore you do not need to seek it, but on the contrary, if you are called to it, refuse out of reverence, especially if you were chosen through the efforts of people, and not by God's will, and the same applies to the teaching ministry The best of the men, Ammonius, a student of the Monk Pamva, was very educated. Therefore, in one city they decided to install him as a bishop. Notable men of the city came to blessed Bishop Timothy and began to ask him to ordain Ammonius as bishop. Timothy told them: “Bring him to me and I will ordain him.” They went after him, taking reinforcements with them to capture him, but he ran away and hid. When they finally found him and captured him, the fugitive began to beg them not to do this. But they didn't want to listen to him. He began to swear to them that he would never become a bishop, because he could not leave the desert. But they did not let Ammonius go. Then, in front of everyone, he grabbed a knife and cut off his ear to the base and said: “Now you already see that I cannot be what you are forcing me to become.” After all, the law prohibits the elevation of cripples to the priesthood. They were forced to let him go, and he went into the desert. They went and told the bishop about this. He said: – This law was in use in Old Testament times. But for me, even if they bring a man with his nostrils torn out, I will ordain him, as long as he is worthy of character. Then the townspeople went into the desert and began to persuade Abba Ammonius again, but he did not even want to listen to them. Then the city fathers tried to force him to bring him to the bishop. He began to conjure them: “If you take me by force, I will bite off my tongue,” then they let him go and left. At that time, the primate of the Amasite church was Phaedim, endowed by God with the grace of foresight. He made every effort to elevate Gregory the Great to a high degree of priesthood. He believed that a person who has acquired such a great spiritual benefit should not spend his life without the benefit and assistance of the entire church. Gregory the Great guessed the bishop's intentions and withdrew into the desert. Fedim made every effort and used all the opportunities that he had, brought various arguments to Gregory, but could not convince the saint to accept the priesthood. It was as if he were vigilantly watching with thousands of eyes so that he would not succumb to the temptation of a high position. Both valiant men made great efforts: Fedim tried to persuade Gregory, but he resisted with all his might. Fedim proceeded from the fact that Gregory should devote all his abilities to serving God, and Gregory was afraid that church service would become an obstacle to the contemplative life and that the priesthood was a burden that would distort the goals of his life. Fedim, overwhelmed by the divine desire to fulfill a good intention, did not pay attention to the distance separating him from the Gregory desert, and thought: now both I and he stand before the gaze of the all-seeing God, who looks at us. The distance between us cannot hinder the action of God. Therefore, you can not lay your hand on the head of Gregory if he cannot come with his body. Fedim took a pen and wrote down the ordination, then read the prayers, and then sent Gregory the ordination document. Having dedicated Gregory to God in his absence, he appointed him cleric of the city, which was then mired in error. There were countless townspeople, no fewer residents in the surrounding area, but only seventeen people accepted the Christian faith. So the great saint unwittingly accepted the burden of priestly service and then accomplished what was required of his rank. 3. From the life of Saint Amphilochius At a time when the great Amphilochius had already lived in asceticism for forty years, the Primate of the Iconian Church, John, died, and the providence of God, the primordial knower of the heart, called Amphilochius to become his successor. This happened when an angel of the Lord appeared to Amphilochius and said: – Amphilochius, go to the Iconian Metropolis to become a shepherd of My sheep. But he did not believe and did not fulfill the command. However, the next night he was again told what to do, but he again decided to forget about it, believing that this was perhaps a demonic delusion. But when on the third night an angel appeared before him and called him to episcopal service, the noble ascetic, rising from the mat, said: – If you are an angel of God, then let’s stand up for prayer. The angel obeyed him and, bowing his head, sang: – Holy, holy, holy, Lord of hosts, heaven and earth are full of His glory. Then he took Amphilochius by the hand and led him to the church. As soon as they approached the church, the doors opened of their own accord, a great and indescribable light illuminated the entire church, and what seemed like a lot of people gathered. The bishops surrounded Amphilochius and led him to the altar. They handed him a book that looked like the Gospel and said: - May the Lord be with you. One of the clergymen, who seemed to be the primate, said: “Let us all pray that the grace of the Holy Spirit will enlighten him too.” Then they performed the service, said dismissal and dispersed, and it was already past midnight. Amphilochius, amazed by these incomprehensible events, also went to his hut. By morning, on the way, he met seven bishops who, like him, saw the mentioned phenomenon and were very excited about it. They recognized Amphilochius, remembering how they addressed him in this dream vision, and immediately took him with them, took him to the church, where all the bishops and clergy of the neighboring dioceses had already gathered. The bishops told all those present how it had happened, and Amphilochius was unanimously elected bishop and placed in the see of the Iconian city. 4. From the life of Saint Gregory of Akraganti The Great Gregory, Bishop of Akragati, when he saw from afar the bishops sent by the pope to search for him, understood what they intended to do, and hid in the honest monastery of Saint Hermas, or Erasmus. These men entered the monastery and began to ask if he was in the monastery, and Gregory ran to the far corner of the garden and hid in the bushes. The abbot of the monastery considered it necessary, at the request of the men who came to him, to search all the nooks and crannies of the monastery. Gregory was found in the garden, the abbot ran up, took him by the hand and led him out to those who came for him. He dragged him by the hand, swearing and screaming, using force, like a serious criminal. As soon as the guests saw the fugitive, they fell at his feet, kissed them and told him all the affairs, how the pope had a revelation from God, and he knew everything about him quite clearly and the pope was destined to ordain him bishop of Acragantia and how the pope sent them to him to call him to serve. Saint Gregory had nothing to object to, but only to obey the providence of God and accept the grace of hierarchal service. One day the fathers decided to appoint Abba Isaac as a presbyter. Hearing about this, he fled to Egypt, went out into the field and hid in the thick grass. The fathers chased after him. When they reached this field, they stopped there to rest a little, because it was already dark, and the donkey was released to graze. And the donkey, of course, went to where there was good grass, and stopped right next to the old man and never left from there. In the morning the elders went to look for the donkey and found Abba Isaac sleeping and were very surprised. They wanted to tie him up, but he stopped them with the words: “I won’t run anymore, because I saw God’s will in the fact that no matter where I run, it will overtake me.” 2. Once Abba Matoi from Raif went to the Magdala region. His brother was with him. The bishop invited the elder to his place and ordained him a presbyter. As they dined together, the bishop said: - Forgive me, Abba. I knew that you did not want this, but in order for me to receive your blessing, I dared to do it. “This was the last thing in my mind,” the Abba said humbly, “but I only grieve that I will be separated from my brother, who has always been next to me.” I won’t be able to perform all the prayers at the service alone. “If you are sure that he is worthy, I will ordain him,” said the bishop. “Whether he’s worthy or not, I don’t know,” Matoi noted, “I know only one thing: he’s better than me.” And the bishop ordained the brother too. But in their entire lives they never touched the altar and did not perform a single liturgy. The elder said: – I believe God that this ordination will not be considered a great crime if I do not perform the Liturgy. Ordination is for the blameless. Chapter 28: About the priesthood and the fact that the one who performs the priesthood unworthily incurs the most severe torment, while the one who performs the priesthood with dignity and attention reaps the greatest spiritual fruits Once I came to Abba Macarius of Alexandria and saw the village priest sitting on the threshold of his cell. His entire head was covered with ulcers, like cancer, even his skull was exposed. But Saint Macarius did not even want to see him. Then I turned to the saint: “I ask you, show mercy to the unfortunate man, talk to him at least a little.” “He is unworthy of healing,” answered the saint, “because this punishment was sent to him from above.” And if you want him to be healed, persuade him to first stop serving the liturgy. - But why? – I asked in surprise. “He serves the liturgy, but he himself lives in fornication and is punished for it.” But if he has even a little fear left, then let him not enter the altar and allow himself such incredible contempt for the shrine, and God will heal him. I conveyed the elder’s words to the sufferer. He accepted these words and began to swear before God that he would no longer perform sacred functions. Then the elder received the unfortunate man and asked: – Do you believe that there is a God from whom nothing is hidden? - Yes. “And I ask for your prayers,” answered the unfortunate man. – Does God tolerate deception? - asked the old man. “God cannot be deceived, my lord.” “If you,” said the saint, “realized your sin and understood why God punished you for, then correct yourself and do not sin.” The priest confessed his sin, promised not to repeat it again and not to enter the altar, but to stand in the church together with the laity. Then the saint laid his hands on him, and after a few days the patient recovered. The wounds had completely healed, and hair began to emerge. So the former sinner went home, glorifying God and thanking the saint for his mercy. A certain cleric of the Akin Church was tormented by an unclean spirit. The Most Reverend Bishop Constantine sent him for treatment to the relics of many martyrs, but he was not healed. Then the sick man was brought to the servant of Almighty God Benedict, who, through prayer to the Lord Jesus Christ, immediately cast out the unclean spirit from him and gave him the commandment: “Go and from now on do not eat meat and never accept holy orders, for on the same day on which you foolishly dare to accept holy orders, you will again fall under the power of the devil.” The cleric came out healthy and went home. When, many years later, all his elders from the list of clergy of the diocese retired from this world, he decided to surpass his younger self in sacred degrees, forgetting the instructions of the man of God due to the lapse of time and accepted the holy order, and the devil, who had previously abandoned him, immediately took possession of him again and did not cease to torment him until he gave up the ghost. They said about Abba Mark of Egypt that he did not leave his cell for thirty years. Usually the presbyter came to him and administered Holy Communion. The devil, seeing the valiant patience of the husband, plotted how to plunge him into condemnation, and pushed one possessed person to go to the elder and ask him to pray for him. The first thing the possessed man said to the elder was: “Your presbyter stinks of sin, don’t let him come in to see you.” “Child,” the inspired elder answered him, “they throw out sewage from the house, and you brought it to me.” It is written: Judge not, lest ye be judged (Matthew 7:1). If he is a sinner, the Lord will save him. For it is written: Pray for one another so that you may be healed (James 5:16). With these words, he prayed and cast out the demon from the possessed man and released him healthy. When the presbyter came to him as usual, the elder received him with joy. The good God, seeing the elder’s kindness, showed him a sign. When the cleric stood before the Holy Throne, as the elder himself said: “I saw an angel of the Lord descend on him and lay his hand on the priest’s head, and he became like a pillar of fire. I was amazed at the vision, and heard a voice that said to me: “Man, why are you surprised at what is happening? If even an earthly king does not allow his entourage to appear to him unkempt, but only in magnificent ceremonial attire, then how much more does divine power sanctify clergy worthy of heavenly glory with its untold sacraments? 2. A presbyter from the local clergy came to the anchorite and communed him with the Holy Mysteries, because the hermit did not go out anywhere. Someone, visiting an anchorite, slandered the presbyter. And when he came to perform Anaphora as usual, the hermit, led into temptation, did not open the door for him. The presbyter stood there and left. And immediately the anchorite heard a voice: “People have taken away My judgment.” The hermit went into a frenzy and saw a golden well and a golden bucket on a golden rope. The water in the well was surprisingly clean and transparent. Then he saw a leper drawing water from a well. He also wanted to drink, but he could not go to the well from which the leper drinks. Then the voice was heard again: “Why don’t you drink water? What does it matter to you if a leper takes it? After all, he takes it only for himself.” The anchorite woke up, he understood the meaning of the vision, called the presbyter and ordered him to give him communion as before. Chapter 29: That the daily Liturgy brings the greatest benefit, which is why the holy fathers served it that way, and that during the sacred Sacrifice the heavenly and earthly are united The bishop of the city of Narnia, Cassius, a very pious man, as usual, daily offered a bloodless Sacrifice to God, while shedding hot tears. Through a vision of one of his elders, he received the following commandment: “Do what you do; do what you do; Let not your foot become weary, let not your hand become weary; But on the Feast of the Apostles you will come to Me, and I will give you your reward.” Seven years later, he rested on the very feast day, when he celebrated the Divine Liturgy, partook of the Holy Mysteries, and his soul was freed from bodily bonds. It is obvious, Peter, that if the Sacrifice for them is so beneficial to the dead, as we have already talked about this in another place, then how many times more beneficial is it to the living? This path is better than all others, so that everyone brings themselves the good they hope for after death. How much easier it is to die free than to seek freedom in chains. We must, as it were, not notice the present world, because it will soon pass, and with tears every day offer God the holy Sacrifice of His Body and Blood. Only such a Sacrifice saves the soul from the bonds of eternal death. Thanks to the Sacrament, we constantly remember the death of the Only Begotten Son of God and His resurrection from the dead. Whoever rises from the dead will never die again, and death will not take possession of him. Being immortal and incorruptible, He is again sacrificed for us in the sacrament of the Holy Eucharist. His flesh is divided for the salvation of all believing people, as is His blood. It is no longer poured into the hands of the infidels, but into the mouths of the faithful. Therefore, we must understand how great the Liturgy is if it always reproduces our redemption through the Passion of the only begotten Son of God. Who among the faithful would doubt that at the hour of the Liturgy, when the priest utters an exclamation, the heavens open? During the celebration of the Sacrament of our Lord Jesus Christ, the faces of angels invisibly appear before us, the lofty unites with the humble, and the heavenly and earthly come closer and become one. 2. From the life of Saint Euthymius When the monastery of the great Euthymius reached its peak, and the number of brothers increased to fifty, each monk built himself a cell, and the Divine Liturgy began to be celebrated daily. And near the Lavra lived two priests, John and Kirion. One day, on the first day after Saturday, the great Euthymius served the Liturgy and offered a bloodless Sacrifice to God. To his right stood and served him Dometian with a ripida in his hand. And so he was about to say the Trisagion, when suddenly Terevon (from the Saracens) and Gabriel, brother of Chrysippus (the first stood next to the altar, and the second in the altar) - O, your great grace, Christ, poured out on Euthymius - they saw fire, as if flowing from the roof and covering from the eyes of the great Euthymius and Dometian, surrounded by streams of flame, and this continued from the beginning of the Trisagion until the dismissal of the Liturgy. Terevon was overcome with fear. With trembling legs, turning pale with fear, he left the altar and henceforth no longer dared to enter the area of ​​​​the impregnable shrine of the Altar. So he stood throughout the service with great reverence in the vestibule. The anchorite Kiriak told me about this much later, having heard it from the eyewitnesses Terevon and Gabriel themselves. One of the fathers told about Abba Marcellinus from Thebaid that every time he got ready for Sunday service, he prepared for it, memorized some passage from Scripture and repeated it on the way to the church. At the same time, the Abba’s lips did not move, so that no one would notice anything, and he stood idle throughout the liturgy, shedding tears. “When the liturgy is celebrated,” said the saint, “I see the whole church as if on fire. And when the service ends, the fire disappears.” 2. It was said about one bishop that he once came to a village on a holy Sunday and said to his deacons: – Find a village priest, let him perform the Divine Liturgy for us and commune the Holy Mysteries. They went looking and found a priest, a villager, simple and, as they say, uncouth. The bishop blessed him to serve the Liturgy. They entered the altar, and then the bishop saw that when the priest stood before the divine Throne, he was engulfed in fire from head to toe, but it did not scorch him. After the service, the bishop went with the priest into the deacon’s room and asked him: - Bless me, worthy servant of God. – But can a bishop take a blessing from a priest whom he himself ordained? - he said. - Bless me, lord. “I cannot bless the one who stood in the fire and brought the Holy Gifts to God,” answered the bishop. - In any case, the larger blesses the smaller. - Yes, how can that be! - the priest exclaimed with rural simplicity, - can a bishop or presbyter even stand before the Holy Mysteries and is not in divine fire? Hearing this, the bishop was amazed at its purity and simplicity and, having received the benefit, left. Chapter 30: About the fact that it helps not only the living, but also the dead when the Liturgy is served for them Peter: So, how can you help the souls of the dead? Gregory: If sins that are not very great can be forgiven after death, then the sacred offering of the Saving Sacrifice provides great help to the soul after death. It happens that sometimes the souls of the dead themselves ask for this. It was said that one man was captured by the enemy and put in chains. In certain days, his wife used to make sacrifices for him. After a long time, he returned home and said that on some days the shackles suddenly fell off him. It turned out that this happened precisely on those days when she made sacrifices for him. This is confirmed by another event that happened seven years earlier. Faithful and pious men told me and confirm this even now that when Bishop Agathon of Panorma went to Rome by order of my predecessor of blessed memory, he found himself in such a fierce storm that he lost hope of salvation in the whirlpool of the waves. Its helmsman, named Barak, who now serves as cleric in the same church, followed the ship in a boat. The rope suddenly broke, and Varak disappeared into the waves along with the boat he was steering. And the ship on which the bishop was, after many dangers, was washed up by the waves on the island of Ustive. When, on the third day, the bishop saw the helmsman’s boat in the sea, detached from the ship, he began to grieve, considering him dead, and did the only thing that could benefit the deceased - he ordered the offering of a Saving Sacrifice to Almighty God for the salvation of the unfortunate soul. After the sacrifice was completed, the ship was prepared and sailed to Italy. Sailing to the Roman port, the bishop met the helmsman, whom he considered dead. He was delighted with unexpected joy and began to ask Varak how he managed to survive at sea for so many days and even in such a terrible storm. He told how long he was carried along the stormy waves in a boat filled with water, which he tried to control, how he got out and sat down on its bottom when it was turned over by the waves, and added that he was saved only by God's Providence, because after so many days and nights in constant tension and without food, his strength completely left him. And to this day, Varak loves to remember this: “I was completely weakened in the fight against the waves. My head suddenly became so heavy that I didn’t know whether I was sleeping or awake. As I was tossed about on the open sea, a man appeared to me and handed me bread to satisfy my hunger. As soon as I ate it, my strength returned. A ship appeared nearby, picked me up and took me ashore.” Hearing this, the bishop asked when this happened, and was surprised to learn that he was saved on the day on which the presbyter of the island of Ustiva offered the Bloodless Sacrifice to Almighty God for him. Peter: I also heard about what you said when I was in Sicily. Gregory: I believe that this happens to the living in order to clearly show those who make the Bloodless Sacrifice and do not know what power is contained in It and what benefit It brings in resolving sins (not only of the living, but) also of the deceased, unless these sins turn out to be unforgivable. The story of Justus shows the benefits that a holy offering brings to the dead. Before becoming a bishop, I lived in a monastery. Just secretly kept three coins in his possession, contrary to the monastery regulations. When he died, he was not given a legal burial, although he repented of his sin before his death. His body was thrown into the latrine and along with it, as was decided, those three coins, so that they would serve to his destruction. I ordered this with the consent of the brethren, who unanimously confirmed this decision. After thirty days, my soul began to grieve for my dead brother, and I ordered the liturgy to be performed for him for thirty days in a row so that he would be freed from torment. On the thirtieth day he appeared in a dream to his blood brother Kopios. He asked him where he ended up in the next world. The deceased replied: “Until now I suffered terribly, but now I feel very good.” Kopios immediately went to the monastery and, meeting the brethren, told them about the dream. We did the math, and it turned out that the dream happened exactly on the day when the thirtieth liturgy was served for him. From this it is obvious that thanks to the saving Sacrifice, the deceased was freed from torment. Peter: Hearing about this is pleasant and fills me with immeasurable joy. Gregory: The words of the dead confirm the works of the living and relieve fear. 2. From the life of St. John the Merciful The Great John urged and demanded that his priests constantly serve the Liturgy for the dead. He insisted on this, saying that it is especially useful to remember those who have gone to hell at the Liturgy, and for greater persuasiveness he told a story that happened shortly before. Once the Persians captured a young man, took him to their place, put him in chains and put him in a prison called “Oblivion”, they had a law according to which none of the prisoners could be released alive, which is why the prison was called “Oblivion”. Several prisoners still managed to escape from it. Having reached Cyprus, they informed the young man’s relatives that, according to their information, he had died in prison. Since then, his parents celebrated the funeral Liturgy for him three times a year. So four years passed. However, in fact, the young man was alive. He also managed to escape and reach his home. His parents, seeing him, decided that he had not escaped from prison, but had risen from the dead, and looked at him with great amazement. They were filled with unspeakable joy, which any soul would endure if it saw alive the person whom it considered dead. The parents said that they believed that he had died, and so they remembered him and served funeral Liturgies for him three times a year: on Epiphany, saving Easter and Holy Pentecost. As soon as the young man heard this, he immediately remembered and swore to the truth of his words that it was on such days that the chains weakened, and he felt relief from suffering, and the next day they became heavy again. Chapter 31: About the fact that after death there is no forgiveness of sins, except for the most insignificant, but even then after the greatest torment; and those punished for sorcery will never be forgiven The Lord said in the Gospel: Walk while there is light (John 12:35). He also spoke through the prophet: In an acceptable time I heard you, and on the day of salvation I helped you (Isaiah 49:8). The Apostle, interpreting these words, noted: Behold, now is the acceptable time, behold, now is the day of salvation (2 Cor 6:2). Solomon said: Whatever your hand finds to do, do it with your might; because in the grave, where you will go, there is no work, no reflection, no knowledge, no wisdom (Eccl. 9, 10). From all these evidences it is clear that whoever leaves here in what condition will appear before the Court. However, you should know that the deceased are freed from small and minor sins through the prayers of the living, alms and the offering of the sacred Sacrifice, which is done for them by those living on earth and who themselves benefit from their good deeds and who receive forgiveness from God for their minor sins. Peter: I would like to know whether we should think that those sent into the fire of Gehenna will burn forever? Grigory: Undoubtedly, and it is impossible to even imagine any other answers. Just as the joy of the righteous, who have been granted blessings, will have no end, so the torment of the evil ones is also endless. The Lord Truth Himself said: And these will go away into everlasting punishment, but the righteous into eternal life (Matthew 25:46). If the promise to the righteous is true, then obviously the threat to sinners is also not false. Eternity awaits both of them equally. And if someone says that God is good by nature and loves mankind and therefore will not fulfill His threats, then let him know that by doing so he is trying to make God a liar, which is dangerous to even think about. Peter: But I want to know whether it is fair to assign endless torment for sins that are temporary and will soon end? Gregory: If the Judge examined not the hearts of people, but their deeds, then you would be right. Of course, the unrighteous stopped sinning, but only because their lives also ended. And if it were possible for them to live endlessly, then they would sin endlessly. After all, they do not want to renounce sin while they live; and it is obvious that they would like to live a sinful life forever. The great justice of the Judge is manifested in the fact that he sends into eternal and endless torment those who do not want to stop sinning even a little in this life. Peter: But none of the righteous enjoy cruelty; and when a slave sins, a righteous master punishes him only for his own correction, and only an unrighteous master will throw a slave into the fire. If sinners in the flames of Gehenna do not reform, then what is the point of them constantly burning? Gregory: Almighty God, being gracious, does not enjoy the torment of the unfortunate. But being righteous, He cannot postpone the punishment of the unrighteous for eternity. All the unrighteous, condemned to eternal torment, are tortured for their own iniquity. Also, the righteous, abiding in God, will see in themselves the grace received from Him, and in them only the torment that they themselves escaped. Therefore, looking at how they burn and their torment from the flame, they will still consider themselves debtors of divine grace, remaining grateful forever. Peter: But how can saints not pray for sinners if they see them burning? Gregory: They pray for their enemies at a time when they can turn their hearts to fruitful repentance and save them through this conversion. That is why we are commanded to pray for our enemies. Interpreting these words, the apostle says: (with meekness to instruct opponents) will God give them repentance into the knowledge of the truth, so that they will be freed from the snares of the devil, who has ensnared them in his will (2 Tim 2:25-26). And if they can no longer turn from deeds of lawlessness to righteousness, then how can one pray for them? Praying for them then is the same as now praying for the devil and his angels, sentenced to eternal torment. That is why holy men never now pray for people who died without faith and for those who died in wickedness, because they know that these people deliberately set themselves up for endless torment and do not want to devalue prayer before the righteous Judge. If the righteous living now do not at all sympathize with those who died without faith, although they have not seen them in the flesh tormented in hell, then how much more will they not sympathize with the wicked when they see their torment, which will not be replaced by anything, and themselves removed from all suffering and corruption and completely clinging to righteousness? When their will and thoughts are completely attached to the decisions of the Righteous Judge, they will not even dare to beg him for anything that is not in accordance with His most precise and error-free will. Peter: I can’t object to anything, because you gave a comprehensive explanation. But I want to know why, if the soul is immortal, the eternal flames of hell are spoken of as the death of the soul? Gregory: The word “life” is used in two meanings, and the word “death” also needs to be understood in two senses. “Life” in the sense of life in God, a blessed life, is one thing, and “life” in the sense of existence is another thing, that is, the life given to us at creation, which we acquired when we were born. Therefore the soul is both mortal and immortal. The soul becomes mortal when it rejects the blessed life, and becomes immortal when it lives a spiritual life. It is impossible to lose natural life, even when a person is condemned to eternal death. In eternal death he loses not a simple life, but a blessed life. Therefore, he constantly endures immortal death, inexhaustible exhaustion and endless death. We, having loved the Lord, must pray that at the hour of our exodus no fear would rule us. He who is in fear will not quickly and freely escape the aerial princes of destruction. After all, timidity only reveals the evil remaining in the soul. The soul, rejoicing in love for God, at the hour when it is called into another world, immediately rushes past all the gloomy troops, accompanied by peaceful angels. After all, she is inspired by spiritual love without flaw, which she carries as the fullness of the law. Those who have lived a life of boldness before God are caught up together with all the saints on the cloud directly into the abode of the Lord. And those who, even a little timidly at the hour of death, remain together with the majority of people under judgment, so that, having been tested by fire, they will receive the inheritance deserved by their deeds from God and our King Jesus Christ. 3. From St. Maximus (Explanation of the words of St. Diadochos “so that, being tested by the fire of judgment”) Those who have acquired perfect love from God and on the wings of the soul in virtues, according to the word of the Apostle, are caught up in the clouds to meet the Lord (1 Thess. 4:17) and therefore will not appear in judgment. And those who have not acquired perfection, but those who have accomplishments and sins, will appear on the bench of Judgment, and the fire will test their good and evil deeds, and if the alloy of good deeds outweighs them on the scales, then they will be freed from torment. Chapter 32: What is the meaning and power of the sacrament and why do we take communion? Saint Arsenius once told his disciples the following story. One elderly monk, very marvelous in his deeds, but simple and uneducated, was very seriously mistaken in his understanding of the sacrament of the Divine Eucharist. He spoke and insisted that the divine Bread, which we partake of, is not the very Body of Christ our God, but the image of this Body, given to us as an example. When some elders found out about this, they began to regret such an absurd opinion of the elder. They came to him and asked if it was true that he thought so. He said that yes, he thinks so and nothing else. The elders approached him and began to give him many compelling arguments in order to convince him and make him understand that the bread of the Eucharist is the true body of Christ, and the wine of the Eucharist is the life-giving and most pure Blood of Christ. They said: “Although we have bread and wine before us, during the sacred service after the invocation prayers, by the action of the Holy Spirit they are transformed into the true Body and Blood of Christ, and we partake of the Flesh and Blood of the Master. Since we, being human beings, could not, like carnivorous predators, eat bloody flesh, the Lord, who was received in this sacrament, ordained that during the Liturgy the bread we are accustomed to be offered invisibly into the very Body of the Lord. Take Epiphany for example. We see water, but this water, thanks to the sacred rite, is filled with the divine Spirit and therefore is not simple water. After all, it regenerates and recreates the baptized person and makes him free from all sin.” The experienced elders gave the simpleton many other arguments, but he seemed to have gone deaf and did not perceive what was said at all. He did not trust words and demanded proof in practice. The elders understood that the monk was speaking absurdity in his simplicity, so they did not despise him, but began to pray intensely for him, and he himself joined their prayer. The elders did not at all want his labor and sweat of heroism to be in vain. When Sunday arrived, they all went to church together. During the Liturgy, the divine Showbread (Oh, Thy, Christ, power and goodness!) was visible to the simpleton himself and the other three elders, like a Baby placed on the Holy Throne. Then the priest stretched out his hand to tear the Child apart, and an angel was seen to descend from heaven, carrying a knife in his hand. The priest stabbed the Child lying in front of him, then poured His blood into a cup. When the priest cut the Bread into small particles, one could see how God's angel was cutting off particles of the Baby's flesh. When the erring elder approached the sacrament, he clearly felt the taste of raw, bloody meat. Thus, the elder’s erroneous judgment was corrected from above. He offered thanks to God with tears, and the other elders considered his correction a cause for great joy. It was said about Abba Apollo that he had a disciple named Isaac. He was taught every good deed and acquired the gift of silent prayer through constant communion. When he left his cell and went to church, he did not approach anyone and did not talk to anyone. He told everyone: - Everything is fine in due time. And when the dismissal sounded, he hurried to his cell, as if he was running from fire. Often he brought the brothers a cake and a cup of wine from the service, but he himself did not take anything from it, not because he rejected the gifts of the brothers, but because he tried to maintain the silence acquired during the service. One day he fell ill, and the brothers, hearing about it, came to visit him. They sat down next to him and asked: - Abba, why do you run from your brothers after the service? “I’m not running from my brothers, but only from an evil demonic temptation.” If someone holds a lit candle in the wind for a long time, it goes out. Likewise, we, sanctified by the Holy Eucharist, if we hesitate and do not immediately return to our cell, our minds will become darkened. 2. They said about Abba Pimen that when he was getting ready for worship, he liked to be alone for about an hour, sorting out his thoughts, and only after that he left his cell. 3. The brother struggled with his thoughts about the consecration of the Gifts, not believing and doubting, like the elder mentioned above. Then the brothers called him to the Liturgy, so that he would tell later what he saw, and they themselves persistently prayed that God would show him the truth of things, and he would finally get rid of thoughts of unbelief. When the service ended, the brother said: – After reading the Apostle, when the deacon came out to read the Gospel, I saw how the roof of the church opened up, the sky became visible, and fire surrounded the deacon on all sides. During the bringing and offering of the Gifts, I saw the heavens opening and fire descending on the divine Gifts, and behind the fire - many angels and in the midst of them a Child. There were two angels whose beauty cannot be described, because their radiance was like lightning. All the angels stood around the Throne, and the Child sat on the throne. When the priests came to break the showbread, I saw those wonderful two come, take the Child by the hands and feet, and stabbed Him with a knife, pouring His blood completely into the cup. Then they cut His Body and placed it where the loaves were, and it was clear that it was not the loaves, but the Body. When the brothers came up to receive communion, I saw the real body, and since I could not take Him into my mouth, I began to cry. Then I heard a voice: “Man, why don’t you take communion? Isn’t that what you asked for?” “Be merciful to me, Lord,” I answered, “I cannot eat the body.” “So, know,” said the voice, “if a person could eat the body, then there would be a body, as you have seen. But since man cannot eat the body, our Lord and God established the showbread. If you believe, take communion too.” “I believe, Lord,” I said. And as soon as I said these words, the body that lay in my hands became bread and, having given thanks, I communed with God. When the sacred sacrament was performed, I saw how the roof of the church opened again, and the heavenly divine forces immediately ascended into the heavens.” After listening to their brother’s story, the monks were moved to learn about such a great gift from Christ, and they left, thanking and glorifying God. Chapter 33: How and when to come to receive communion and with what state of conscience Blessed Moses Murin was overcome by the demon of fornication. He had already taken upon himself all kinds of painful labors, but could not free himself from passion. Seeing the incredible endurance of the saint, the great clergyman of Christ Isidore from Skete said to him: “Stop fighting with demons, brother Moses, and don’t attack them like that.” After all, in the ascetic life there is a limit for the battle with demons. The indestructible adamant of Christ Moses answered him: “I will not stop fighting demons until the imagination in sleep ceases.” Then the great Isidore said: “From now on, in the name of Jesus Christ, you will stop having indecent dreams.” Only now, with divine boldness, go and partake of the Holy Mysteries. We knew a priest on Mount Thebes named Eulogius. When he brought the Holy Gifts to God, he received such grace of knowledge that he knew the thoughts of each of the monks who came to the service. So, he often saw monks who were about to take communion, and held them back with the words: – How do you dare to approach the Holy Mysteries if you only understand the evil one? For example, this night you were thinking about obscene thoughts of fornication, and you were thinking about the fact that God’s grace does not see any difference between a sinner and a righteous person, and you were thinking about the Gifts, whether they will sanctify you or not. Go ahead and come back next time. In the meantime, repent from your heart, so that you may be given remission of sins and become worthy of communion with Christ. Until you purify your thoughts, you will not have the right to approach the grace of Christ. However, Brother Peter, you need to sacrifice yourself with tears before God every day for the sake of the Body and Blood of Christ. For only the Sacrifice of Body and Blood will save our soul from eternal death. Thus, one must offer sacrifice to God with a contrite heart. When performing the Sacrament of the Passion of the Lord, we must imitate what we do. Then only the Sacrament will be a true sacrifice to God for us, when we make ourselves a sacrifice. After prayer, we must also try to preserve in our souls, as much as we can by the grace of God, His strength and strength, so that later we do not lose them through frivolity, and empty self-delusion does not creep into our hearts, and so that the soul does not lose the benefit of tenderness because of laziness and arrogance. Thus, Anna was honored to receive what she asked because, after tearful prayers, she retained the same intention in her thoughts. The Scripture says about her: And her face was no longer sad (1 Samuel 1:18). You should know that only he has the right to absolution who first forgives others for sins against themselves. A person will not receive a gift until he drives out anger from his soul. God the Truth said about this: If you bring your gift to the altar and there remember that your brother has something against you (Matthew 5:23), etc. You need to understand that just as we free ourselves from all sins by bringing a gift, we also renew them within ourselves by resentment. For this reason, God does not accept our gift. From the parable of the servant we learn that he owed thousands of talents and was forgiven, but from another slave, the same as himself, he began to demand a hundred denarii, which he owed him, and immediately lost forgiveness, and for a debt of thousands of talents he was handed over to torture. We should live in peace not only with those close to us, but also with those far from us. By submitting our souls to them with humility, we, thanks to our good will, will please God. When the Creator sees that we really think so, he will immediately accept our gift and free us from sin. 4. From the life of Saint Euthymius As the fathers told me, God gave Euthymius, in addition to other grace-filled gifts, the gift to see clearly, as in a mirror, what is happening in the soul of the interlocutor, and to know exactly who is struggling with what thoughts, when a person wins, and when he is overcome by a demon. Saint Euthymius, as the fathers said, told some brothers in private that he often saw with his own eyes angels serving him at the Liturgy and touching the Holy Gifts, and that during the communion of the Body of the Lady, the faces of some brothers brightened, while others darkened, obviously because the latter were not worthy of this light. Therefore, he did not allow the brothers to show frivolity, exhorting them with the words of the Apostle to pay attention to themselves and test themselves, and only after testing with fear to partake of the Bread and Cup, knowing without fail that whoever eats and drinks unworthily eats and drinks condemnation for himself (1 Cor 11:29). Therefore, the priest, when he begins to offer the Sacrifice, warns those gathered, proclaiming Woe to our hearts. Only having received the promise of those gathered to move away from everything base, he dares to make the Bloodless Sacrifice. When the Sacrament is completed, the priest again raises his hands to heaven and, in order to show the providential meaning of the Sacrament, which is performed only for the sake of our salvation, loudly exclaims: Holy to the Saints. Thus, he says that I am the same passionate person as you are, and I don’t know what anyone has done in life, so I’m just telling you publicly, so that everyone can test their conscience to see if it testifies to holiness. If anyone finds in himself rancor, hatred, envy, anger, pride, or if it turns out that he suffers from swearing, foul language, disgusting lust or some other base passion, then let him not approach the Chalice until he is cleansed of filth through repentance. Holy things are not sent down to the defiled, but only to the saints. And those who have repented, be bold in conscience: Those who turned their eyes to Him were enlightened, and their faces will not be ashamed (Ps 33:6). It was revealed to a certain holy and perspicacious bishop, when he presented the Holy Mysteries to the people: when people approach the chalice, some have black faces, as if in soot, while others seem to be burning with fire, while others have a bloodshot, flaming gaze, and after communion they were completely engulfed in flames. Others came up bright, in white robes, and, having accepted the body of the Lord as light, they became even lighter and completely pure. Among them were laymen and monks. After the service, the bishop began to pray that God would reveal to him the meaning and reason for this phenomenon. An angel of the Lord appeared before him and said: “Are you perplexed by what you saw? Know that those with fair complexions and white robes live in chastity, truth and purity. They are meek, compassionate and merciful. Having cleared their conscience, they accept the Holy Gifts, enlightened in Christ and becoming completely bright. And those who have black faces are the workers of fornication and intemperance, constantly living in wastefulness and pleasure. And with a bloody gaze, as if burning, they commit injustice and deceit, spew curses and blasphemies, hasten to deception and murder. When such people partake of the Body of the Master, it not only does not cleanse them, but on the contrary, it burns them, because their conscience is soiled and completely unclean and, without receiving the help of repentance, they dare to proceed to the Mysteries. If you want them to be saved, for which purpose this was revealed to you, so that by the faces you can recognize the sins of the people you flock, help them with your teachings and persuasion; try to teach them to repent, make them better and turn them to God, who died and rose again for them. When they repent and correct themselves with all their souls, then our Lord, kind and humane by nature, will not only forgive their sins, but will also be worthy to partake of future blessings. And you will have a great reward if you imitate your Master, who, for the salvation of men, made Himself of no reputation, taking the form of a servant (Phil 2:7). The brothers who stand before the earthly king, serving the perishable throne, fulfill their duty to their master with all respect and fear. If they do this, then shouldn’t we stand before the King of Heaven with great fear, trembling and reverence? Let us be attentive to ourselves, so as not to gaze with shameless eyes at the Sacrament of the Sovereign Body and Blood. 2. If Moses did not dare to experience the presence of God, how much more should we be embarrassed and afraid to stand before Him? The Scripture says: I will glorify those who glorify Me, and those who dishonor Me will be put to shame (1 Samuel 2:30). As a man, you still think, but He, as God, knows the depths of your heart and your thoughts: And there is no creature hidden from Him (Heb. 4:13). At the hour of the Eucharist, cast aside your thoughts and let your feelings remain in the fear of God. Only then will you be worthy of the Sacrament, and the Lord will heal you. And if you were unable to protect yourself from thoughts, do not approach the Chalice so as not to receive communion in judgment and condemnation. Holy Communion is a union with God. And if we are overcome by passion, anger, envy, man-pleasing, vanity, hatred or some other passion, then we have moved away from God. How then can we dare to talk about union with God? 2. The same Abba Isaiah said: “Woe is me, woe, if I commune while maintaining fellowship with the enemies of God, then how will I commune with God? Just to judge yourself. 3. We say: Holy of holies. The Holy Gifts are given not to the outcasts, but to the saints. And if I am holy, what do the enemies of God have in common with me? Woe to me, woe, I bear Your name, calling myself a Christian, but I myself remain in slavery to my enemies. – If I had seductive dreams in my sleep at night, and the Eucharist the next morning, what should I do? “You need to approach the cup,” answered the saint, “feeling crippled, rejecting contempt and feeling the need for a doctor.” Then the Lord, who healed the bleeding woman, will heal us. Let us love the Lord, so that He may say to us: “Your sins, many, are forgiven, for you have loved much.” And when you go to receive communion, say: “Let these holy gifts, Master, not be for me to condemn, but for the sanctification of soul and body” - and then only approach with fear, and God will show His mercy on us.” Chapter 34: About the fact that receiving communion at every Liturgy is very useful, but receiving communion from time to time is harmful and dangerous It was the rule of the five hundred brothers who lived with the great Apollo to partake of the Holy and Immaculate Mysteries every day at nine o’clock, and then during the meal listen to the elder’s teachings about the divine commandments before a short sleep. Abba told them that they needed to mentally cleanse themselves and prepare every day in order to constantly be worthy to receive the Divine Mysteries in remembrance of the saving Passion and, through communion, to be worthy of remission of sins. A certain Egyptian fornicator fell in love with a married, chaste woman and, not achieving reciprocity, turned to the sorcerer with the words: “Use all your skill to make her love me or to make her husband leave her.” For this, the sorcerer received a lot of money from him, but his witchcraft turned out to be powerless against her chaste mind. Yet he managed to make the woman seem like a horse to everyone around her. When the husband came home and saw that his wife had become a horse, he was very upset. He invited the city priests, showed them his wife, but they could not understand why it was. Three days passed and the wife could not eat anything. Finally, the husband guessed that she needed to be taken to the desert to Saint Macarius of Egypt. He took her by the bridle and led her to the man of God. When there was little distance left to reach the saint, the monks asked him: - Why did you bring the horse here? “So that through the prayers of the saint she may be pardoned,” answered the unhappy husband. -What happened to the horse? “It seems to you that this is a horse, but this is my unfortunate wife, and I don’t know what happened to her.” The reason for what happened was revealed to the servant of Christ Macarius from above, and he already stood up to pray to God for the unfortunate woman. The monks told him that some man had brought a horse with him. “You are stallions yourself,” the elder remarked, “and therefore you look at everything with the eyes of a stallion.” This is the woman she has been since birth. It is only the eyes of the deceived who see her in a different guise. The horse was brought into his cell. He blessed the water and poured it on the top of her head, and then read a prayer over her and healed her. Suddenly everyone saw that she was a real woman by nature. The saint ordered to give her something to eat. And then he said for edification: – Never forget to go to church and partake of the Mysteries of Christ. This happened to you because you did not approach the Immaculate Mysteries for five weeks. So he healed her body and soul and said goodbye to them. 3. From a letter from St. Basil the Great to the patrician of Caesarea Communing every day, partaking of the Holy Body and Blood of Christ, is a good and useful deed. For the Lord himself clearly said: He who eats My Flesh and drinks My Blood has eternal life (John 6:54). Who can doubt that frequent communion of Life is nothing other than an increase in life? We receive communion four times a week: on Sunday, Thursday, Friday and Saturday, as well as on other days if the memory of some saint is celebrated. Explanation of Paul the God-loving: Saint Basil himself served the Liturgy only on these days, and not every day, because he had too many worries. A certain Roman lived in the city of Vitagavaeon. His brother was a reverent priest in the monastery of St. Euthymius, his name was Akhtavi. Roman was in every way the complete opposite of his brother: dissolute and effeminate. One man was jealous of his wealth and began plotting how to take away his property. At first he did not succeed, but since greed took its toll and constantly wounded his heart, the attacker went to Elevtheropol, hired a sorcerer to send incurable damage to Roman. The sorcerer used all his art. Roman, suspecting nothing, walked in the field, not thinking that prayer could protect him from all sorts of intrigues, lay down on the ground and fell asleep. God allowed him to be subjected to temptation in order to save the young man from frivolity, to awaken his soul to hard work, and therefore for a short time he gave him into the hands of an insidious enemy. While he was sleeping, God carried him into the house, and there the voluptuous man became very ill. The most skilled doctors could not help him. Servants came to the sick man, friends gathered - everyone with tears in their eyes awaited inevitable death. The unfortunate man himself felt the end approaching, suffering from pain. He was barely able to look up and signal for everyone to leave the room. Left alone, the young man suddenly felt the pain subside somewhat. He looked around the walls, like the once great Hezekiah (2 Kings 20:2), and began to pray with contrition of heart: “God of hosts, if I turn and groan, then I will be saved. Look upon me, O Lord, and take me out of present need and distress.” Then the idea came to his mind to call Euthymius the Great, who could act as an intercessor before God and beg Him for liberation from suffering. The sufferer went into a frenzy and saw a gray-haired old man in a monastic robe standing in front of him. He looked at him and asked: – What can I do for you? The patient, with sorrow mixed with joy, asked: “I am Euthymius,” answered the guest, “whom you just called.” So don't be afraid, I just came to you. Let me see what hurts you, and then we can prescribe treatment. Roman showed his belly. Euthymy opened his palm and, with his fingers, like a knife, cut the womb along the entire length, found the disease and squeezed it out. It turned out to be a bone with some signs carved on it and he put it on the table. Evfimy ran his hand over the cut, and the seam smoothed out, leaving not even a trace. The saint revealed to Roman how the events unfolded. He said that a certain person was jealous of his property, paid the sorcerer, and the sorcerer turned to demons for help. “No tricks of the enemy,” said Euthymius, “would have had power over you if you yourself had not opened the door to the devil.” Look how much time has passed, and you never came to church, never partook of the Holy Mysteries, lived in laziness, completely forgetting about your poor soul. That is why God has plunged you into such a deplorable state. From now on, pay attention to yourself and never again neglect your own salvation. After these words, Roman immediately got out of bed completely healthy. The tumor that was on the stomach has subsided. He called his relatives and told them about the saint’s intercession and about the miraculous cutting of the abdomen with his palm. Then the young man spoke in detail and without embellishment about the vision and, in honor of this event, established a day of miracles and ordered it to be celebrated every year, and this custom continues to this day. When we visited the elders of the desert, we also visited a holy man named Or, the father of many monasteries, in which there were several thousand monks. When he saw us, he rejoiced, kissed everyone, prayed, washed our feet with his own hands and then talked with us, teaching us with the words of divine Scripture, for he was a man taught by God. Then Saint Or ordered us to read the rule before communion, because it was his custom to begin a carnal meal after he first taught the soul spiritual food - the communion of Christ's Mysteries. We all took communion together, read prayers of thanksgiving, and then he called us to a meal, and he himself ate with us, all the time feeding our souls with his teachings. 6. From Abba Cassian the Roman When we came to the Skete to Abba Serin, a holy and God-bearing man, we talked with him a lot about spiritual things. By the way, they asked him about the possessed: – Why do we despise the possessed, don’t even want to approach them, are afraid of them and turn away from them? And why are they never allowed to take communion? Are they doing the right thing when they refer to the command of the Lord: Do not give what is holy to dogs and do not throw your pearls before swine? (Mt 7:6) “If we believe,” the elder answered, “that everything happens according to the will of God and that sorrows and temptations are assigned to us for the benefit of our soul, then we have no right to despise any of the suffering.” On the contrary, we must sympathize with them as members of a single body and always fervently pray to God for them. They must be received with great love and mercy. The Apostle teaches us: If one member suffers, all the members suffer with it (1 Cor 12:26). I don’t know that our elders ever forbade giving communion to the possessed. On the contrary, if it were possible, they would give them communion every day. But you misunderstood the Gospel saying, because it is about something completely different. Do not give holy things to dogs is not said about holy communion, but about the transmission of teaching and the disclosure of the highest dogmas. When the Holy Gifts are given to the possessed, they serve not at all to feed demons, but to cleanse the soul and body and to remove the evil spirit that has taken up residence in the body. After communion of the Holy Mysteries, the unclean spirit runs away from a person as if from a burning fire. Thanks to frequent communion in a short time, as we know, Abba Andronicus and many others were healed. If we deprive a possessed person of communion, then we give full power to the demon tormenting him and allow him to incessantly torment even more viciously a person who has been deprived of the help from above received through communion of the Holy Mysteries. Therefore, those who involuntarily fell under the influence of demons cannot be deprived of the cover of the sacramental communion, but only those who voluntarily surrendered themselves to sin and therefore became possessed by evil demons. The latter are in a much more pitiful state, because they do not even know that demons have entered them. They don’t even notice them, and that’s why they don’t want to be healed of the evil that drives them. Their heart, cruel and unrepentant, only gathers up wrath for the day of wrath and revelation of righteous judgment from God (Rom 2:5), where their worm does not die and the fire is not quenched (Mk 9:44). Chapter 35: That if we are under excommunication and cannot receive communion in a church meeting, then we must leave the church together with the catechumens Two pious wives of a noble family were saved in their own home. To support their external life, a godly man provided them with services. But just as in some people the highness of their race sometimes produces a humiliation of spirit, and they consider themselves great in this world only because they remember their high origins before others, so the above-mentioned nuns have not yet completely curbed their tongues under the outer cover of piety. They often angered the pious husband who provided them with the means of living with their careless speeches. He endured their antics for a long time, and then went to the man of God and told him what kind of insults he had to endure from these nuns. Hearing this, the saint immediately gave them the following commandment: “Brain your tongue. And if you do not correct yourself, I will excommunicate you from the Church.” He obviously did not express his idea of ​​excommunication quite decisively, and it seemed to his wives that he was simply intimidating them. Therefore, the nuns did not improve at all, and a few days later they died, and their coffins were placed in the church. During the Divine Eucharist, when the deacon, according to custom, exclaimed: “Whoever does not receive communion, go away,” the nurse of those wives, who used to give an offering for them to the Lord, saw how they rose from the coffins and walked out the door. The nurse saw more than once how, at the deacon’s proclamation, the deceased left the church, for they could not stay in the church, and she remembered what the man of God commanded them during his lifetime. The nuns, she guessed, were deprived of communion with the Church because they had not corrected their character and did not control their tongue. Then, with deep sorrow, she told the servant of God about this. Saint Benedict immediately gave her the prosphora from his hands, saying: “Go and bring this prosphora to the Lord for them, and they will no longer be excommunicated.” When this offering was made for them, and the deacon proclaimed, as was his custom, “You who are excommunicated, come out of the church!” – the deceased did not leave the church. 2. In the life of the Venerable Matrona, when the all-forgiving kiss between brothers before communion is mentioned, this is what is said. The Venerable Matrona came to enter the monastery of Saint Vassian, posing as a eunuch. She was accepted into the monastery and for a long time performed the feat along with everyone else, and no one realized that she was a woman. But then Vassian the Great nevertheless learned about her secret thanks to divine revelation. He called her, and looking at her sternly, said: “What made you, evil wife, dare to insult us like that?” How are we to blame that you tempted us so much and shamelessly deceived us, hiding for so long? Enlightened by his words, she threw herself to the ground and kissed the abbot’s feet. With great humility, in a barely audible voice, the woman said: “Vladyka, I came to you not because I wanted to tempt your flock, but because I wanted to avoid the temptations of the enemy and get away from the snares of life. – But how, as a woman, did you come up to receive communion, baring your head without any shame? - continued the abbot. - How, having lost all embarrassment, did you kiss your brothers during the kiss of the world? “When I went to receive communion,” answered the saint, “I pretended that I had a headache, and wrapped a blanket around my entire head, and so proceeded to receive the Divine Gifts.” And I never refused to accept the kiss of the world, but I always believed that I was approaching the lips not of human beings, but of those who are zealous in angelic dispassion. The elder said: “Often when the deacon said, “Let us love one another,” I saw the Holy Spirit on the lips of the brothers.” Chapter 36: That being buried in a church is beneficial for the pious, but only increases the torment for the condemned Peter: Please explain to me, is there any benefit to the soul if the bodies of the dead are buried in a church? Gregory: It is beneficial for those who have died to be buried in a church for whom there are no grave sins, because their relatives gather daily in these holy places and, looking at the tombs, remember and pray to the Lord for them. On the contrary, if great sinners rely in the church, then they not only do not receive remission of sins, but incur even greater condemnation. To give a good idea of ​​this, let us tell a short story that happened today. As I heard, the Bishop of Portuena, the pious Philix, originally from Sabinia, spoke about one nun, his fellow countryman. She indulged in self-restraint of the flesh, but did not restrain her tongue from insolence and idle talk. After her death, she was buried in the church. That same night, the watchman had a vision - the deceased was brought to the holy altar, cut into two parts, one half was burned, and the other was left untouched; in the morning he told the brethren about this and showed the place where she was burned. There was a trace of fire left on the marble in front of the altar, as if she had been burned by material fire. Thus, it was made clear that sacred places do not help avoid judgment after death for those whose sins will not be forgiven. 2. The same thing happened to the well-known Valerian, a patrician from the city of Brix, where he died. The bishop of the city, having accepted the payment, set aside a place in the church for his burial. Until his death, Valerian led an absent-minded and sinful life, and did not care about cleansing himself from his vices. On the very night of his funeral, the blessed martyr Faustin, in whose church Valerian was buried, appeared to the sexton and said: - Go, tell the bishop to throw away the stinking body that he placed here; if he does not do this, he himself will die on the thirtieth day. But the sexton was afraid to tell the bishop about the vision, even after a second reminder. On the thirtieth day in the evening the bishop went to bed completely healthy and unharmed, but in the morning he was suddenly struck by an incomprehensible death. From this one can understand what grave condemnation befell Valerian’s soul. Obviously, if a person's sins are serious, he will not receive any help from being buried in a holy place. On the contrary, he will receive even greater condemnation for his insolence. Moreover, those who buried him in the holy place will also suffer. Chapter 37: About the fact that magnificent funerals are very harmful for the soul of the deceased and therefore God-loving people chose a simple burial as the most useful 1. From the life of St. Ephraim When Saint Ephraim was separated from the body, he gave the following orders: “Don’t sing hymns over Ephraim, don’t bury him in expensive clothes, don’t dig a grave for my body at all.” I promised God that I would live as a stranger. I am a stranger and a stranger, like all my fathers. And if some dedicated person has prepared valuable clothes for burial, it would be better to sell them and give the money to the poor. Saint Ephraim gave such orders to those standing at his deathbed. One of these who bid farewell to the saint, a noble man, an ardent admirer of the saint, had already prepared precious and skillfully made clothes, taking care of the vestment of the saint’s body after his death. When he heard what the saint commanded, he was very sad that his desire and contribution to the future were rejected. Therefore, he decided not to sell the clothes in order to donate money to the poor, but to give them the price of these clothes from his gold treasury. In his ignorance, he believed that he was doing a deed pleasing to the Monk Ephraim, as if forgetting the will and intention of the reverend - to distribute to the poor the money raised from the sale of funeral clothing, and not otherwise. But he realized his mistake only after he himself suffered for it. Having shown disobedience, he was immediately subjected to punishment: a crafty demon began to scourge him, instilling evil thoughts in him. After all, every wicked act is followed by severe punishment. In front of everyone, he collapsed on the saint’s bed, waving his arms, rolling his eyes, gnashing his teeth and spewing foam, standing like a madman. So God’s providence handed him over to punishment so that he would understand the inevitability of the commandment of the holy father. As soon as the dying Ephraim, who saw through what was hidden by the enlightenment of the Holy Spirit, understood the suffering of the disciple, he understood everything and asked: – Now do you understand that all suffering is the fruit of sin? What bad did you do that you ended up with such a terrible punishment? The disciple of the Monk Ephraim, waking up from madness, confessed his iniquity, told what disobedience he wanted to do, and exposed himself for the weakness of his thoughts. Divine Ephraim spared the suffering man and accepted his confession. It was enough for the monk to pray and lay his hand on the sufferer’s head in order to deliver him from the demon. 2. From the life of St. John Kalivite When wondrous John learned through revelation that his death was near, he called the mistress of the house, who was his mother. And although he was her beloved son and lived next to her for so long, the saint, despite his mother’s undoubted love for him, curbed his tongue and heart and did not reveal who he was. “Know,” he said quietly and humbly, “all the good that you did to me, a poor stranger, ascended straight to the throne of the Lord.” Remember His voice: Just as you did it to one of the least of these brothers of mine, you did it to me (Matthew 25:40). But now, the end of my life is near. I want to make only one last request, calling upon God, who searches the hearts of all, as a witness. Do not dress my body in funeral clothes and bury me in a cemetery in a good grave. Bury me here, where I built a cell with my own hands, in the rags that I wear. Having expressed his will to his mother, he demanded that she promise to fulfill everything. She swore, not knowing that this was her own son. John was prudent and decided to arrange it so that she would make a promise before she knew who he was. And the already completely weakened saint admitted to his parents that he was their son John, whom they were looking for, and said that he confessed this to them only because they had already sworn an oath to him - and he died. She immediately forgot her son's will, overcome by her mother's love for him. The poor thing immediately began to take off his rags and put expensive, shiny clothes on him. And immediately her arms and legs became numb, because her son did not allow anything that was wrong to happen. Oh, his ardent divine love for Christ! The rags, a sign of his suffering, were more valuable to him than the clothes his mother brought! The father, when he saw that his wife could not move, reminded her of his son’s will. He immediately took off his expensive clothes and dressed his son in rags - and the mother was immediately freed from her illness. So the son turned out to be wiser than his parents, and so God showed, obviously, that it is necessary not only for children to carefully keep the commandments of their father and mother, but also for parents to fulfill the will of their children, if it fully corresponds to God’s will. The glorious ascetic was buried in his hut, as he had bequeathed, knowing that a humble life on earth would inherit a bright triumph in heaven. 3. From the life of Saint Pachomius Once Saint Pachomius, walking around the monasteries that he founded by the grace of God, approached the gates of the monastery and saw a funeral procession. They saw off their brother, who had spent his entire life carelessly, on his last journey. The brothers came out to see off and sang psalms together and solemnly. The parents, relatives and friends of the deceased were present at the burial. Seeing the saint, the monks placed the stretcher on the ground and asked Pachomius to pray for them and for their deceased brother. The saint read the prescribed prayers and petitions, turned to the brothers and said: – Stop singing Psalms. Then he ordered to collect the clothes of the deceased, burn them and bury the body without the prescribed psalmody. The parents and relatives of the deceased were amazed at this innovation and began to beg the saint to allow them to sing the usual psalms for such an occasion. But Pachomius refused them. Everyone surrounded him and asked: -What is this unprecedented rule, father? After all, only enemies do not spare the body of the deceased. A great disaster befell us; it, like a wild beast, burst into our home, leaving behind only sorrow and crying. Somehow it’s not appropriate for your holiness to humiliate us like that. The abolition of psalmody becomes a shame for us. It would be better if he did not become a monk, then at least you saved us from inescapable sorrow. They told the monk many other things and begged him to allow psalmody for the sake of the soul of the deceased. “Brothers,” Pachomius answered them, “I grieve even more than you for the deceased.” After all, you only notice the visible shell and for the sake of it you direct all your care, but I think about his soul and for the sake of his soul, like his spiritual father, I gave such an order. You cause the soul even greater pain by thinking that you are honoring it. But I, on the contrary, am concerned about saving him from dishonor and providing him with at least some kind of justification. Therefore, I believe that there is no need to serve the dead body, but only the immortal soul, which will again receive this body incorruptible in the Resurrection. If I allow a solemn funeral, I will be condemned as a people-pleaser, that in order to impress with the pomp of the funeral, I betrayed the good of this soul and assigned eternal torment to it. God, being the source of goodness, requires us only to give Him a reason to abundantly pour out His goodness on us and forgive us our sins not only in this age, but also in the future. The Lord said that those who blaspheme the Holy Spirit, neither in this age nor in the future, will be granted forgiveness. These words imply that forgiveness for sins in the present age can take place even after the end of this life. We have been honored to learn through experience the divine healing art of our Lord. Therefore, if we do not provide proper help to everyone, we will deservedly hear about ourselves that we have despised the commandment. Very soon the menacing words will reach our ears: “Know, you despicable ones, look closely, and you will be greatly amazed.” Therefore, I ask, if you want the deceased to be freed from the punishments hanging over him and to receive remission of sins, bury him without psalmody. God, as good and abundantly merciful, will show him goodness that you cannot even imagine in your requests. So the deceased brother was carried to the mountain without psalmody, as the Monk Pachomius ordered, and there he was buried in silence. When Abba Arseny was dying, he said to his disciples: – Don’t bother about a meal of love in memory of me. If I myself created love, then I will find love. When the disciples saw that he was already dying, they were dismayed. But Abba Arseny told them: “My time has not yet come.” When it comes, I'll tell you. And if you give my remains to someone, I will take you to the throne of the terrible Judge for trial. “But what should we do,” asked the students, “if we don’t know how to arrange a funeral?” “Can’t you tie me by my feet and drag me higher up the mountain?” - asked the old man. When he was about to close his eyes, the brothers noticed that he was crying and asked: “Truly, this fear has been with me since I became a monk,” he answered and with these words he died. 2. One of the fathers said that there was a hermit in the desert near Nilopolis, and a lay believer served him. In the city of Nilopol there lived one man, rich and wicked. And so he died, and the whole city, led by the bishops, said goodbye to him, with a torchlight procession and censing. The hermit's servant, as usual, went into the city to buy bread. When he returned, he saw that the old man had been killed by a hyena. He fell on his face before God and said: “I will not rise, Lord, until you inform me why the wicked was buried with such great pomp, and the one who worked for You day and night died in such a pitiful way.” An angel of the Lord appeared to him and said: “This wicked man did a little good and received reward for it on earth, and there will no longer be any leniency towards him.” The ascetic was a man adorned with every virtue, and his sins were insignificant, and for them he received reward here in order to appear pure before God. Hearing this answer, the layman left, glorifying God for His righteous and incomprehensible judgments. 3. Next to one diligent and always grieving brother lived another. One day, getting ready to go to the fortress, he asked the zealous: “Brother, be kind and take care of the garden until I return.” “Don’t worry,” he replied, “I’ll take care of him as best I can.” The gardener left, and he thought to himself: “Humble man, you have such an opportunity to help your brother and take care of the garden.” But, having risen to the rule in the evening, he sang and prayed with tears until the morning and spent the whole next day in the same way, for it was a holy Sunday. In the evening, the neighbor returned and saw that the porcupines had devastated the garden. “May God forgive you,” he said, “for not taking care of the garden.” “God knows, Abba,” he answered, “I did everything that depended on me, and made sure that our little garden bears fruit.” - Yes, yes, of course, brother, but he is completely devastated. “I know,” the prayer book noted, “but I believe in God, and our garden will bloom again.” “Then let’s go, at least water it,” suggested the gardener, and he replied: “You go water now, and I’ll water it later at night.” And there was a drought outside, and the gardener was very worried, so he said: - Believe me, brother, if God doesn’t help, we won’t have water in the summer. “Alas,” said the brother, sighing, “if the springs of the garden dry up, there will truly be no salvation for us.” But he called tears of prayer “springs.” When this wonderful ascetic approached death, he called his neighbor and said: - Create love, don’t tell anyone that I’m sick, but stay here today. When I die, take my body and throw it in the desert so that animals and birds can devour it, for I have sinned greatly before God and am not worthy of burial. “Believe me, Abba, my soul does not agree to do this.” “The fault is mine,” said the patient. “I give you my word, if you listen and do this, then I will help you as best I can.” The zealous brother died that same day, and the brother did as he asked, and left the deceased naked and unburied in the desert, for they lived twenty miles from the fortress. On the third day, one who had gone to the Lord appeared to him in a dream and said: - May God have mercy on you, brother, as you had mercy on me. Believe me, the Lord showed me great mercy because my body was left without burial, saying: “For the sake of your great humility, I ordered that you be with Anthony the Great.” Then I asked for you too, and you should leave this place. Leave the sensual garden and think about the intelligent and imperishable garden of the soul. At that hour when my soul departed, I saw that my tears had extinguished the fire into which I was about to be plunged. Chapter 38: About the fact that not everyone can teach, but only the one whom God’s providence has appointed to do so, as a capable person who does everything that he teaches others, and who has overcome passions; and that a simple person must pay attention to himself so that, wanting to strengthen others, he does not destroy himself; and that it is rare for a person to be guided from the very beginning by the Holy Spirit and therefore never need human instruction and then be able to become a teacher of others, and that such people should only be amazed, but not imitated, for one must take into account one’s own weakness The patrician Valentius had an estate in the Amnian region. There, one peasant had a son named Onorat, who from infancy so desired the heavenly fatherland that he simply burned himself with fasting. When he succeeded in his feat and showed great abilities, his master, the aforementioned Valentius, gave him his freedom. On his master's land in a place called Frud, Onorat founded a monastery, becoming the father of two hundred monks. Somehow, a huge piece broke off from a rock hanging over the monastery and rolled down the mountainside, threatening to destroy the entire monastery and kill the brothers. The saint, seeing what could happen, called on the name of Christ with all his voice and, raising his hand, crossed the block - and it immediately stopped. And today you can see how she froze motionless almost on a steep slope, because the saint stopped her with the power of Christ. Peter: I want to ask you, honest father, this glorious saint, who had so many students, who did he learn from? Grigory: I have never heard of him being anyone's student. The gift of the Holy Spirit is not subject to any laws. Although there is a rule of normal human relations that no one becomes a leader until he first learns to obey. After all, how can one demand obedience from his subordinates if he himself does not know how to obey? However, there were people who were taught by the Holy Spirit, so that they did not need the science of human teaching, but this did not diminish the wisdom of teaching in their souls. This happens to perfect men, whose freedom will always serve as an example for the weak. It is necessary to heed that whoever, like Honorat, is not filled with the Holy Spirit, but at the same time refuses to learn from someone, then becomes a teacher of lies. And the signs that the mind is filled with the Spirit of God are very clear: spiritual strength and humility. If they are both fully present in every thought, then they clearly indicate the presence of the Holy Spirit. 2. Thus, it is known that John the Baptist did not have a teacher. The Truth itself, our Lord Jesus Christ, who taught the apostles physically, did not call them to learn from Him physically. He trained John spiritually, leaving him outwardly free. 3. Likewise, Moses, led through the desert by an angel, learned the commandments not from man. However, these examples, as we have already said, deserve only the respect of the weaker, but do not serve as a subject for imitation. 4. Such was our reverend father Benedict. Like a bright star, coming from the land of Nursia, he shone over the entire Roman Empire. While still young, in the prime of his bodily strength, he rejected everything worldly with its pleasures, like withered grass, and went into the desert, which the locals call Lakk. There he found a cave in which he settled. The young man mastered all types of virtues and therefore gained the strength of the Holy Spirit, who cultivated his heart so that it began to bear the fruits of true teaching to all who came. Many people from surrounding villages flocked to him for spiritual guidance. Just as light cannot be hidden for long under the cover of oblivion, but Providence places it on the candlestick to shine for everyone, so it was revealed to people. Although the saint lived in a cave, with the lightning of his virtues, signs and great miracles that God performed through him, he was able to attract many to himself. Those who came to him often asked him to become their shepherd. The hermit accepted them and, with the help of Christ, founded twelve monasteries in this area, and each of them had twenty monks. And only a few people lived with him, who were capable of all the feats. The most important of the fathers were the same: Anthony the Great and Euthymius the Great. Their teacher was also not a person, but God and their conscience, and they became universal lights. The same was the Monk Apollo, Daniel the Stylite, Alypius and the great Simeon the Stylite. 2. From the life of St. Synclitia Blessed Syncletikia said that it is very dangerous when a person who has not ascended to spiritual heights through work undertakes to teach others. Like the owner of a rotten house who rents out rooms to strangers, if the ceiling collapses, he himself will die and destroy all his guests. Likewise, someone who has not yet reliably established himself, but at the same time begins to teach others, exposes himself and those who come to him to terrible danger. In words he calls people to salvation, but in reality he condemns them to destruction. Anyone who simply talks a lot is like a person who paints a wall with paints that are washed away by the first rain. This painting will last until the first gusts of wind, when raindrops fall on it. And a teaching that is confirmed by deeds cannot be destroyed even by a long century. Mental strength, forged by deeds and tempered by words, lives forever for the faithful. Abba Pimen said that only a spiritually healthy and dispassionate person can teach his neighbor. What is the use of building a house for another person and destroying your own house? 2. He said: “A person who teaches, but does not do what he teaches, is like a spring that wants to give everyone something to drink and wash, but cannot cleanse himself, but all the uncleanness and dirt remain in him.” 3. Once Abba Serin, together with his disciple Isaac, came to Abba Pimen and asked: How can I instruct Isaac, who listens to my words with pleasure? “If you want to benefit him,” Abba answered, “show him virtue in action.” For the one who listens only to the word remains ineffective. And if you show him something in practice, it will remain in him. 4. Abba Iperekhy said: “The truly wise is not the one who teaches in word, but who instructs in deed.” 5. The elder said: “If there is a word in the soul, but no deed, it is like a tree that has leaves, but no fruit. If a tree has a lot of ruddy fruits, then it also has leaves. So the word is suitable only for the soul in which there is a good deed.” 6. The elder said: “If you see that a person has fallen into the water and you can help him, give him a staff and save him, but if you are unable to pull him out, leave him your staff. Because if you reach out your hand to him and can’t pull him out, he will drag you down with him and you will both die.” The elder said this for those who plunge themselves into temptation by helping others beyond their measure. 7. The elder said: “There is no more wretched sight than a mind that is devoid of God, but at the same time philosophizes about God. A person who teaches in a church or in a cell must first do what he talks about and teaches. The laboring farmer must be the first to partake of the fruit (2 Tim 2:6). 8. One elder spoke of another who was filled with love and gave advice to monks and laity: “A lamp shines for many, but his own lips are scorched.” 9 . Abba Orsisius said: “If you put raw brick at the base of a building standing near a river, such a building will not last even a day. And if the brick is fired, the building will be as strong as stone. Likewise, a person whose carnal thoughts and soul are not tempered, like Joseph’s, with the fear of God, if he achieves power, will immediately fail. There are many temptations for those who live among people. It is better for a person, knowing his limits, to avoid the burden of power. And those who are confirmed by faith are always unshakable. If anyone wants to say a word about Saint Joseph, he will say that he was not an ordinary person living on earth, for he endured many temptations in a country where there was not even a trace of worship of God. But the God of his fathers was with him and saved him from every trouble. And now he is with his fathers in the Kingdom of Heaven. And we, knowing our limits, will accomplish the feat. This is the only way we can avoid God’s judgment.” 10. Abba Pimen said: “A man who knows his place cannot be confused by anything.” 11. He said: “He who knows his place, but does not adhere to it, how can he teach his neighbor?” - Brothers live in my monastery. Will you command me to give them orders? “No,” answered the elder. – Do your work first, and if they strive for spiritual life, they will look at you carefully. “But they demand that I command them.” “Become a model for them,” the elder advised, “and not a legislator.” 13. The brother asked the elder: “If my brother begins to talk about what is happening outside, would you, Abba, tell him to warn him so that he would spare me such news?” – If we ourselves cannot observe this, then how can we demand that others not do this if we know that we ourselves will do it. “If we remain silent,” the elder advised, “then an example of our behavior will be enough for our neighbors.” 14. Abba Peter asked Abba Isaiah what the expression “servant of God” meant. He explained that as long as a person is captivated by any passion, he cannot yet be considered a servant of God, for he is a slave of that which enslaved him (Cf.: 2 Pet 2:19). And while he is possessed by passion, he cannot teach those who are subject to the same passions. For it is a shame to teach people or pray to God for their correction before liberation from this passion. For how can one ask God for another who himself suffers from the same illness? 15. Abba Isaiah said: “How do I know that God accepted me if I tell someone else, do this or that, but I myself have not yet repented of my sins? While a fallen person is in repentance, he cannot do anything with confidence, because he does not yet know whether forgiveness has been granted to him. If a person does not feel it in his heart, he may hear it from someone else. Instead of teachings, he will only fear and tremble in anticipation of God's terrible judgment. If someone asks you to explain something and if you are ready to doom your soul to destruction, then tell him directly and openly and take upon yourself everything that you told him. And if you have not succeeded in spiritual life, then quickly run away from any answer, otherwise you will destroy your soul. It is a great thing for a person to abandon his pretensions, live according to the will of God and, keeping the word of God, teach others by his example. 16. The man of God Abba Nisphera, although he was awarded God's glory, never ordered anything to the sons of his sister who lived with him. He allowed everyone to act according to their own will and did not care whether they did the right thing or not. 17. He said about Cain and Abel that when there was neither Law nor Scripture, who taught them to act one way or another? Therefore, if God does not teach a person, then all work is in vain. 18. He said: “Teaching your neighbor is a fall of the soul. And trying to elevate him to the best manifestations of nature is a great contrition of the soul. When you are going to teach your neighbor something, first think about yourself: will it turn out that you will destroy your own house while building someone else’s. “Whoever forgets about his sins, but thinks to correct someone else, is completely devoid of heartfelt prayer and does not know how to make requests to God.” 19. He said: “When you teach, be afraid to fall away from what you teach, and if you fall away, then why teach the same to someone else.” 20. He said: “Woe to us, we sin without ceasing, but we admonish and instruct those who are much better than us. With a log in our eye, we blame our brothers, as if nothing had happened, we get angry and impose heavy and unbearable burdens on them (Matthew 23:4), but we ourselves, as weak in body, do not even want to rise to them. Woe to us for abandoning our only work and hastening to teach others active virtue. Woe to us that we entrust the work to others, while we abdicate even our own responsibilities. Woe to us that we decide what is fair and what is not, we judge and teach, but at the same time we are far from every good deed.” He who, without works, considers himself wise and pronounces teachings, is enriched by unrighteousness, and his labors, according to the word of Scripture, will go to someone else’s house (Proverbs 5:10). Do not explain to others what you yourself do not understand, otherwise you yourself will be ashamed. Your teachings will be compared with your lifestyle, and your lies will be revealed. And if the need arises to make a good speech, say it as if you were a student and not a teacher, losing all shame. Before you speak, think about yourself and you will see that you are less useful than those to whom you are going to speak. A good deed is to teach people good and, at the behest of Providence, to lead them from ignorance to knowledge of the truth. This is what Christ and the apostles did, and this is a high service. But if someone feels that from such a way of life, from constant communication with people, his conscientious mind has weakened and no longer contemplates real things as clearly as before, and that the peace of his heart is confused, knowledge has become darkened, then this means that he should preserve his reason and renounce the sensual. Otherwise, a person, wanting to heal others, will ruin his health and, instead of freely using his will, he will suffer mental confusion. Let such a person remember the words of the apostle, who said: But solid food belongs to those who are perfect (Heb. 5:14). Perfect ones are those whose feelings are healthy and open, and therefore they can perceive any writing, that is, any circumstances intruding through the senses and not be damaged in their hearts by any meetings with people, for they are trained in perfection, and not refer during these meetings to what has already been passed, so as not to hear, for example: Doctor! heal yourself (Luke 4:23). Therefore, let everyone reflect on himself and preserve his property. It is better not to utter sensual speeches, but to serve people with good living and teach them by example of your actions. When you are far from people, you can benefit them much better, awakening in them zeal for good deeds. As for speeches, you can’t make them as well as they can. The Lord addresses you in the Gospel: If a blind man leads a blind man, both will fall into a pit (Matthew 15:14). In the monastery where Saint Barsanuphius performed the feat of silence, there lived one brother. When another monk told him that he was enduring abuse, he gave advice to the best of his ability, although he himself had not yet reached the spiritual level, and the abuse immediately transferred to him. The victim understood why such a heavy punishment befell him: he did not admit to the monk that he himself suffered from the same weakness and did not refer him to the elders. After all, only they alone are able to resolve issues of spiritual life. He went to the elder and told him how it was. “Brother,” Saint Barsanuphius advised him, “there is no other way for you to get rid of the abuse except to blame yourself for everything that has been said - then God will have mercy on you.” The brother did as the elder ordered, condemned himself for the words he had spoken, sincerely repented, the abuse immediately stopped, and he gave thanks to God. Amma Theodora said: “The teacher must shun covetousness and avert vanity and exaltation, not trust flattery, not become blind at the sight of gifts, not succumb to anger; but to be long-suffering, meek, extremely humble in wisdom, excellent in business, forgiving, caring and benevolent.” 2. The elder said: “Don’t teach before the time, otherwise you will show how weak your understanding is.” 3. He said: “Whoever teaches others the salvation of souls must first reap the fruit of his own teaching. For anyone who has not himself achieved chastity, how can he teach this to another? And everyone who is strangled by the love of money, who is burned by the demon of the love of money, how can he teach others mercy? And who constantly thinks only about collecting and distributing, buying and selling, is always immersed in earthly worries and wastes entire years on vanity, how can he teach others how to acquire future benefits? In any case, students also pay more attention to actions than to words. If a teacher has abandoned the heavenly and wasted himself on the temporary and transitory, it goes without saying that his students will learn to despise the eternal and will devote all their thoughts only to the present. God said about such people: Why do you preach My statutes and take My covenant in your mouth, but you yourself hate My instruction and throw My words away for yourself? (Ps 49:16–17). And again: My name is dishonored every day (Isaiah 52:5). It is good to teach when you yourself act as you teach, and your word is followed by action, and virtue is visible without words. And blessed is not the one who teaches, but the one who does and teaches.” 4. The elder said: “If you speak to someone about spiritual life, speak with tenderness and tears, feeling every word. And if you can’t, then it’s better not to say anything, otherwise, intending to save others, you will destroy yourself with the words of others.” It is better to study hard than to teach others to your own detriment by doing the wrong thing. He who instructs himself will instruct others. He who watches himself and constantly studies himself will teach his neighbor. 2. Don't drive your brother away because of your lust. If your plan is not from God, then it will not last long. And if from God, then hide it among things, like Saul, whom the Lord later took and made leader of His people. Chapter 39: About the fact that whoever makes judgments according to the inspiration of the Holy Spirit, even if he is not a priest, God’s will is on his side, and this cannot be ignored; and that God allows not only priests to teach, but also those who are spiritually pure; and about what “mental priesthood” is and how in the desert in the absence of a priest one should partake of the Holy Mysteries Saint Benedict, not being a priest, during the Liturgy gave a prosphora as a sacrifice for two dead excommunicated virgins who left the church every time the deacon said that those who were not communing should leave the church. And after the sacrifice, no one else saw these virgins leave the church during the Liturgy. Therefore, Peter, we believe without any doubt that as soon as the prosphora was brought for them, they immediately received forgiveness and were freed from punishment through the intercession of Blessed Benedict. Peter: It’s a wonderful thing that this honest man, while still in the flesh, could deliver the souls (of the dead) from punishment. Gregory: Wasn’t he, Peter, in the flesh to whom this promise was spoken: Whatever you bind on earth will be bound in heaven; and whatever you permit on earth will be permitted in heaven. Regarding binding and its release, those who, by faith and morality, receive priestly authority will inherit (from the Lord). But in order for the earthly man to be able to do such things, for this purpose the Creator of heaven and earth came down from heaven to earth, so that the flesh could judge even the spirits. God honored her with such grace by becoming flesh for the sake of people, because our weakness became higher than itself when the Power of God was clothed in it. A most noble man named Philix, having learned that the unforgettable Ekitiy was not in the rank of priest, but meanwhile went everywhere and zealously preached the edifying word, one day turned to him with a question: - How do you, father, dare to preach when you have neither holy orders nor permission to preach from the Pope of Rome, under whose authority you are? “I myself thought about what you were asking,” answered the saint. “I will tell you how I received permission to preach.” One night a beautiful young man appeared to me in a dream, touched my tongue with a scalpel and said: “I put my word in your mouth - go and preach.” Since then, no matter how hard I try to keep quiet, I can’t, because God forces me to preach.” Peter: I would like, Father, to know what kind of deeds the holy man who was worthy of such grace went through. Gregory: Deed, beloved Peter, depends on the gift of grace, and not grace on deed, otherwise grace will not be grace. For every exploit is preceded by a gift of grace, although after this the gifts increase as the exploits increase. And why should you look for even greater feat in him, when you know that in this saint of God, an immaculate life was combined with preaching zeal? He burned with such zeal, uniting souls to the Lord, that he ruled several monasteries and at the same time walked everywhere: churches, cities, villages, even the houses of Christians, kindling in the hearts of his listeners love for the heavenly fatherland. When word of his preaching reached Rome, some people, driven by envy, began to report him to the Pope: “Some uncouth man dared to appoint himself a great preacher and transfer our holy ministry, Vladyka, to himself, appropriating our inalienable property. We need to send for him and bring him here in order to explain to the ignorant what can and cannot be done in church.” They did not stop complaining about Abba Akitios until they convinced the Pope to send the chief of the guard, Julian, and demand that the saint not leave the monastery. The rank of deacon is received by the one who prepares his mind for holy deeds and expels passionate thoughts from it. The rank of priest is one who is enlightened by the knowledge of existing things. And the rank of bishop is one who has perfected knowledge, worshiping the Holy Trinity, as one who has received the world of knowledge. 3. From the life of St. Luke the New The primate of the Corinthian church, having gone to the capital, on the way went into the cell of St. Luke, wanting to see him and receive his blessing. The Monk Luke received him with great joy and, having seated him, asked among other things: - Tell me, Vladyka, how can we, who have settled in the mountains and deserts, with our many sins, approach the terrible Divine Mysteries? After all, not only do we not have churches, but even priests rarely come to see us. The Archbishop, having listened carefully to the question, said: “You asked a good question, father, and you are asking about a great matter.” As they say, good is not good when it does not come with good. First of all, you must have a priest. And if for some reason it is not there, then you need to place the vessel with the presanctified gifts on the holy altar, if you have a home church. And if it’s a simple cell, then on an ordinary board, previously cleaned and washed to a shine. Then, having spread the cloth, put the particles on it, and having lit the censer, read the Psalms, the Trisagion and the Creed prescribed by the statute, then bowing to the ground three times and folding your hands on your chest, accept with your lips the honorable Body of our Lord Jesus Christ and say “Amen.” Then you need to drink not water, but a cup of wine, and this cup should no longer be used for any other needs. And with the payment you need to pour the remaining particles back into the vessel with the gifts, taking extreme care so that not a single precious pearl remains and ends up on the floor. The Monk Luke listened to the saint and expressed great gratitude to him. Chapter 40: That a true shepherd must be ready to endure any danger for the sake of his flock, and always think diligently about his flock 1. From the life of St. Peter of Alexandria When Saint Peter was slandered before the wicked Diocletian for having alienated many from the faith of their fathers and attracted them to Christianity, the tyrant, filled with anger, sent five tribunes to Alexandria, along with the soldiers subordinate to them, giving them the order to seize and execute the saint. “If any of the so-called Christians,” shouted the tyrant, “try to rebel against you, then do not waste time, put them to the sword.” When Diocletian's envoys arrived in Alexandria, they found Peter reading a lesson in the church and conveyed to him the emperor's order. He did not argue or shout, but calmly followed them. When residents learned about Peter’s arrest, the whole city was outraged. Everything began to boil, and the tribunes were afraid that an uprising was about to begin and they would be torn to pieces. Therefore, they decided to place the saint in the dungeon closest to the church. After this, almost the entire city gathered near the prison, because everyone loved their teacher so much that losing him was the same grief for them as dying themselves. The next morning, when the tribunes, accompanied by soldiers, came to take the saint out of prison, for they were in a hurry to carry out the order, the people surrounded them, not allowing Peter to be taken away. People shouted that they would rather die themselves than see their teacher executed. The tribunes realized that it would be prudent for them to leave, otherwise in the event of an uprising they would not be left alive. After consulting with the imperial envoys on how to snatch the saint from the protection of the people, they decided that this should be done by force: take him out under escort, and mercilessly cut down those who try to come to his aid with swords. Peter realized what the stands were up to. He was afraid that people might die because of him, and made a very boyish decision, worthy of his generosity, which would help save his flock from all kinds of trouble and end his life as a martyr of Christ. He asked the faithful and reverent elder to notify the tribunes so that they could stand at night at the southern wall and wait. Once he knocked the stick on the wall, it would have to be dismantled and taken, and they would have an excuse to execute him. When the envoys were informed about Peter’s plan, they were very happy and hastened to carry it out: they released the soldiers, brought the masons and began to wait. When the blessed man, sitting in the far cell, heard footsteps outside, he, without saying anything to his neighbors, knocked on the wall, as agreed, showing where to hammer. The masons knocked and dismantled the wall, making a passage that remained invisible from the street. No one could see the breach even if they wanted to. As soon as the masons began work, a strong wind blew and rain began to pour. God's providence itself directed that the saint's plan would come true. The sound of the rain drowned out the sound of iron and the roar of breaking stones, and the inhabitants of the neighboring houses had no idea what was happening nearby. When a passage formed in the wall, the divine Peter crawled out and surrendered to those who came for him. In this, too, he imitated the divine Teacher, who, during the saving Passion, gave Himself up to the deicides and thereby helped the disciples hide: If you are looking for Me, leave them, let them go (John 18:8). The good shepherd laid down his life for his sheep. He was seized by those who were ordered to kill him, taken to the place of execution, and there the saint accepted a martyr’s death. He himself knelt down, raised his hands high and looked up to the sky, giving praise to God. Then he made the sign of the cross and, saying “Amen,” bowed his head under the sword. He took off his omophorion, exposed his neck and gave a sign to the executioners that he was ready to die. The emperor's envoys, seeing with what courage he accepted death, were struck by the virtue of this man. Their hands dropped, they could not look at each other, and one fell on the other to deliver the fatal blow. Everyone refused to carry out the sentence and hesitated, extremely admiring the virtue of this man. Then they figured out how to get out of the situation. Everyone will give five gold coins to anyone who agrees to become an executioner. But no one had any gold with them. They were found only in one person, the most greedy of all, he lent them money and then, in order to increase his capital, he himself cut off the divine head of the martyr. 2. From the life of Saint Abraham Saint Abraham had a brother according to the flesh. When he died, he left behind a seven-year-old daughter. Meanwhile, the child's mother also died. Then the acquaintances took the orphan to her uncle, the truly divine Abramius. The saint took pity on the little one and accepted her with open arms, showing fatherly love for her. He built a small house for her outside the walls of the cell. He constantly played with her, knocked on the window, taught her, read the Holy Scriptures with her, showing her the path of salvation in the Scriptures and awakening in the child the desire for spiritual achievement. The old man was like an eagle, spreading his wings over a chick, whom he taught to fly, cutting through the air with him, and soaring high to the heights of virtue. Although she was very small, she devoted herself to the feat and showed very high virtue for her age. Looking at her, Abraham rejoiced in soul and heart, and the neighbors rejoiced that the girl at such a young age showed such zeal for spiritual things. So the girl lived, arousing everyone’s admiration. When she was twenty years old, a certain man, a monk in dress, but a vile libertine at heart, began to go to blessed Abramius, as if out of friendship, looked at the young girl with an unclean gaze and, I don’t know how, but managed to make the girl fall in love with him. Unbridled passion took possession of her. She began to lean out of the window and talk to him. After all, she visited him. After this, her conscience immediately began to convict her. She repented of her insolence and began to mournfully mourn herself: - Woe to me, unfortunate one. Woe to me, I have desecrated the church of God within myself, woe to me, pathetic one. I am worse than all other women, because I rejected the vows that I made to God and preferred short-term pleasure to all achievements of heroism. With what eyes will I now look at the sky, if I have blinded them with the intemperate gaze of a lover? How can I move my lips to pray if I have desecrated them with obscene words and passionate kisses? Will I boldly approach the window and communicate with God, if here, having violated His commandments, I, like an evil, unclean, nasty person, have dishonored my body and soul! Woe is me! What should I do? Who should I contact? Why should I live on earth? It would be better if I died before I experienced pleasure. I would offer bodily purity as a gift to death. And now what do I need streams of tears for? Will they be able to wash away my dirt? So hour after hour she suffered grievously. And the evil one, taking advantage of her immeasurable grief, plunged the poor thing into (complete) despair. She stopped believing in her salvation and fled from the desert to the city of Ais, which lay two days' journey from her cell. She came to some tavern, took off her monastic clothes and put on secular clothes and began to give herself up to everyone seeking pleasure, followed by grief. While these events were happening to her, the saint, who was performing the feat of silence in the back room of his cell, dreamed of a very long and terrible dragon. He crawled out of his hole, crawled to his home, swallowed the dove sitting inside, and again disappeared headlong into his hole. When Avramy woke up from sleep, he (for a long time) could not recover from horror and confusion. He could not understand what the vision meant, and so he began to pray that God would reveal to him the meaning of the dream with all clarity. The next night, he again saw in a dream a dragon, which also crawled out of the hole, crawled up to him, fell with its muzzle at his feet, opened its mouth and returned the swallowed dove, completely clean and undefiled, spewing it out from the depths of its womb. Seeing this and judging that the lost soul of his niece had been revealed to him, he was filled with fear and confusion. He clung to the door of the hut and began to call the girl: - Maria, my baby! What happened to you? Are you really overcome by negligence? For two days now I have not heard your lips praising God. You do not go to the window to hear the teaching that, as you said, is sweeter to you than honey and honeycomb in your mouth. He called his niece, but there was no answer. Could he have imagined that meanwhile she was sitting in the tavern, among lovers and jesters? And only now did he understand what happened to his spiritual daughter. The severe pain that pierced his soul to the very depths has haunted him ever since. He groaned (and gasped), as if feeling the acrid smoke from the fire, and began to pray that God would make her wiser and return her to her former reverence. He prayed for his niece for two years, because two dreams meant a two-year period. At the end of the second year, one of his friends came, whom he sent to look for his niece, and told him where she was, what she was doing and how she was feeling. Avramiy immediately decided not to put things off, said goodbye to eldership, to feat and silence, to monastic dress and conversion - just to save his soul from the snares of the devil. He put on a soldier's uniform, put a gold coin in his bosom, collected everything he had, hired a horse and rushed straight to the tavern. This is how Abraham once rushed to free Lot from the captivity of the five kings. The old man tied his horse at the tavern, entered and sat down at the table. But the niece was nowhere to be seen. His chaste eyes could not see what unbridled voluptuaries were accustomed to. He thought that he would use all his zeal and sacrifice everything for the sake of saving the lost soul. The saint pretended to be a pleasure seeker, made an appearance and behaved accordingly, although in soul he was like angels and heavenly inhabitants. The ascetic pretended to long for Mary. He approached the owner and said: “I heard that you have a girl whose beauty drives everyone crazy, and you sell her to those who want to get her for pleasure.” I didn't come to look at her. The owner of the inn, as soon as he saw the soldier’s gray hair, felt pity for him. Is it really possible, he thought, that even in old age people remain so dissolute and lustful that, having lived to see gray hair, they cannot come to their senses? And at the same time, he did not want to lose the sinful price for the girl, and he began to provoke the guest and kindle his lust, praising the beauty of Mary. The elder took a gold coin from his bosom, gave it to the owner, ordered to set the table and bring Mary to dine with her. The owner put a very good dinner on the table and brought the girl. She was made up, perfumed, and her movements were obscene. When Avramiy saw his niece like this, his heart almost burst with grief, bitter tears choked him. It took him great effort not to burst into tears and hide what was really in his soul, because then the girl would run away from him. Tears were ready to flow from his eyes, because he could barely cope with his emotional experiences. His eyelids were swollen. He had to constantly turn away to hide the tears that were streaming down his cheeks. He tried his best so that she would not notice anything, and began to flirt with her, smile voluptuously, arousing lustful thoughts in her, in a word, he did everything to awaken in her lustful desires for himself. She went up to Abramius and kissed him. And at that same moment she clearly sensed the hidden fragrance of the ascetic’s chastity, which brought back vague memories of her former life and of heavenly, blessed purity. She remembered how much spiritual height she had lost. Her eyes filled with hot tears of regret, in her soul she groaned and thought: “Woe to me, unfortunate one, woe, how heavy are the chains of sin. Woe is me, what should I do now! Swallow me into the earth now!” Saint Abramius was afraid to reveal himself - then his niece might run away. He decided to exclude any suspicion and began to behave completely cheekily, like an experienced seducer. He asked: - My friend, why are you so sad? Did we meet to reminisce about the past? - and turning to the owner he shouted, - Give us wine, and live, we want to have fun. I have come such a long way for this beauty! The old man, who had not seen a woman’s face for fifty years, began to drink expensive wine with a harlot. In the desert he ate neither bread nor water to his fill, but in the tavern he drank wine and ate meat, absorbing shame and vulgarity with his eyes. He imitated blessed Paul, who cleansed himself and shaved his head, becoming a worthy example of zeal and mercy, and also circumcised Timothy, not because he considered himself dependent on the Jews, but in order to attract the souls of the faithful to the worship of God. So they ate and drank, touched each other, then retired to a quiet room, where a bed with soft feather beds was already waiting for them. Avrami sat down on the edge of the bed. She suggested: - Come on, I'll take off your shoes. The elder asked her to close the door tightly. Mary locked the door, clung to the saint and hugged him tenderly. Abramius realized that now Mary would not leave, and immediately threw off the mask of pretense and opened up to her. The saint removed the jewelry from his niece’s head and, taking a deep breath, said bitterly: - Have mercy, Maria, don’t you recognize me? Can't you see that I'm your uncle? What happened to you, my soul? Who drew you to destruction? Where is your angelic image of virginity? Where is the life crucified on the Cross? Where are the tears of tenderness? Why, having ascended to such a height of virtues, did you fall into the abyss of fornication? How did you not immediately recognize the enemy attack? Why did you fall so low, and not throw the enemy at your feet, triumphing over him, although my friend Ephraim and I always interceded and prayed for you with tears? Why did you leave us? Are you really that desperate? Don't you know that despair is the devil's cruelest hook? Didn't you feel sorry for yourself and dared to do the most shameful thing? Stand up and show repentance for your insolence. Didn't you know how merciful God is? He is our most loving Father and always gathers us, like a mother hen chicks, under his wing, although we so often neglect Him. Please, return to your previous path. Respect my gray hair. I was so worried about you, my soul was so heavy. Return to your old lifestyle. Let me breathe a little. Otherwise, in my old age, you will plunge me into hell, where sorrow is inescapable. This is what Avrami said to his niece, but it was like singing to a deaf person. She bowed her head and just blushed. She was ashamed to raise her eyes, and she looked sullenly at the floor. The elder guessed about the confusion in her soul. - Why, child, don’t you answer me? – he asked. “Don’t you know what a journey I have come for you? Can't you see how I pretended for you? He put on a soldier's uniform, pretended to be lustful, and ate meat. You know that I have never seen anything but a cell, and have known nothing but silence? There is no human sin that cannot be overcome by divine mercy. There is no such serious wound in the soul that cannot be cauterized by the good fire of repentance. Your iniquity is on me, child, I will give an answer to Christ for you. Just come with me, we will return to our deserted cell. Having heard these words, the girl with a contrite soul fell to the floor, like the gospel harlot, at the feet of the teacher and burst into tears, wetting his feet with streams of tears. They sat like that for some time. The elder invited his niece to immediately go with him to the mountain. She asked what she should do with her dresses, gold jewelry, silver capes - all these things that she could not do without, especially since they were expensive, and she became attached to them. The Divine Abramius, following the commandment of the Lord, commanded to leave all this and follow only God in order to hasten to the true wealth of the future life. The elder took her hand, and unnoticed by everyone they slipped out of the inn. He put her on a horse, and he went on foot, holding the bay horse by the bridle. When they arrived at the mountain, they exchanged homes. The elder began to live in a hut that stood outside the walls, and his niece began to live in the inner room of the cell. After all, she now wanted to live in seclusion all her life, erasing the sinful ulcers in her soul with fasting, prayer and tears. Thus, Mary gradually freed herself from bodily passions and therefore always turned her gaze to the depths of her soul, severely reproaching her conscience, although later God showed her many times that her sins were forgiven and adorned her with the grace-filled gift of miracles. Abraham, seeing this, rejoiced in his heart and praised God. The Monk Abramius lived to a ripe old age, was released from life and moved to the eternal monasteries. And in the fifth year after his death, his niece also died. When she lay already deceased, her face shone, transformed by grace and illuminated by a ray from above, as a clear sign of the enlightenment of her soul that she had achieved. 3. From the life of St. John the Theologian One day, John the Great, having arrived from Patmos, visited a nearby city, giving peace of mind to a considerable number of brothers. There he met a young man. He was of average height, had a sweet face, the Holy Spirit was clearly active in him, which was expressed in nobility, and his whole behavior betrayed a subtle soul in him. Saint John gave him a blessing and instructed him in deeds of virtue. However, John had to leave to bring the good news to other cities. Therefore, he entrusted the education of the young man to the local bishop, announcing the guarantee in the presence of the entire church and giving the bishop numerous advice on how to teach and instruct the young man. The bishop readily agreed and promised that he would do everything in his power so that the young man would grow up to be a good Christian. John went to Ephesus, and the bishop took the young man to his house, where he dined with him, taught him science, instructed him in moral rules, and then baptized him. Having sealed it with the seal of new life in Christ, he decided that this was the most reliable protection and he could no longer worry about it. The young man received freedom without yet being established in piety. He was immediately surrounded by his peers, unbridled and ill-mannered in their impulses. They began to push him towards evil, treating him to wine and inviting him to their drinking bouts. What happened then? The path of evil is very thorny, and whoever embarks on it will very easily, giving himself seemingly insignificant indulgences, reach the extreme point of fall. One night the young people went to steal and took a young man with them. And he was already blinded by a passion for theft, cherishing the hope of easy money, and did not even for a moment remember that he had become a Christian. Soon their friendly company turned into a band of robbers, and they chose him as chieftain, as the smartest. Once again John the Great arrived in the city and, having arranged everything in order and properly, asked the bishop where the inheritance was that he left him for the sake of Christ in the presence of the whole church. The bishop at first could not understand what the apostle was talking about, and thought that maybe John had given money, but he had forgotten. He was at a loss: he did not remember that he had taken the money, and he also could not help but believe John. Then John said: “I’m asking about the young man, looking for the soul of my brother.” Here the elderly bishop, sighing heavily, said, bursting into tears and faint in spirit: – When and how and what kind of death was it? - asked the apostle. “He died for God,” answered the bishop. – Now he lives not in the church, but on the mountain. No matter how much we cared about him, no matter how much we thought about him, he preferred villains to us. John, hearing this, was very upset. “I made you a good guard,” he said. “Give me a horse, I’ll go to the robbers myself.” He jumped on his horse, pulled the bridle and drove him at full speed, not thinking about what was ahead of him. When he finally reached the mountain, he drove slowly, the robbers appeared on his way and told him to stop. He said: “Lead me to your chieftain.” The chieftain, having learned that the captive was John, ran away and hid out of shame. And John, forgetting about his old age and his habit of honorable movements, chased after him. “Well, child, you’re running away from your father,” he shouted loudly, out of breath from running. - At least spare my gray hair. Have mercy on your young age. You still have hope of returning to your true life. I will answer for you. Stop, child, Christ sent me to you. At these words, the young chieftain stopped and began to look intently at the ground, because he could not even raise his eyes from shame. Then he laid down his weapon on the ground and cried loudly, then he came up and hugged the old man. Bursting with tears and sighing heavily, he looked with hope at his spiritual father. Is it possible, looking at such a picture, not to be deeply moved and burst into tears? John, as a merciful and child-loving father, announced the forgiveness of the young man and promised that he would obtain his complete forgiveness from the judge. And then he kissed his hand and took him to church. He remained with the repentant thief, constantly praying, adhering to the strictest rules of fasting and feeding the young soul with various teachings, each time selecting the appropriate medicine and released him only after he was convinced of the complete health of his spiritual son. Thus, the holy Apostle John left a great example of repentance in the face of a young man and a memory in the hearts of people of what true philanthropy and compassion are like. Blacksmiths are not ashamed of their smoke-stained faces, listening to the sound of a hammer, hard work and enduring the heat from the fire. They simply take a piece of copper or iron and, through diligence and perseverance, transform it into products convenient for use. We will not become angry with the student, but instruct, admonish, persuade, inspire, reprove, show zeal and diligence, so that, with God’s help, we make the unworthy worthy. For this we will be awarded supra-worldly glory. For such a feat, God promised glory, saying in Scripture: If you bring precious things out of worthless things, you will be like My mouth (Jer 15:19). In another place He said that blessed is he who has descendants in Zion and relatives in Jerusalem. You should know that if any of you does not obey the elder as he should, the elder must endure the weakness of the newcomer in order, thanks to such hardship, to consolidate the labors of his past years. The Apostle said: “We who are strong need to bear the infirmities of the weak, and not please ourselves. But each of us must please our neighbor, for good, for edification. One elder had a disciple who struggled with the thought of fornication. The elder consoled him with these words: - Be patient, child, for it is the enemy who is attacking you. “I will not endure the battle, Abba,” answered the young man, “if I do not commit fornication in practice.” The elder said with pretense: “I, too, am at war with the thought of fornication, child, let’s go, let’s do this thing together and return to our cell.” The old man had a gold coin, and he took it with him. And when they arrived at the place, the elder said to the disciple: - Stay here. I'll go first, and then you. He entered, gave the harlot a coin and asked: “Do not defile your brother,” and the harlot gave the elder her word not to touch the young man. When the elder left, he said to his brother: When the brother entered, the harlot said to him: - Wait, brother. Even though I am a sinner, there is a law, and we must fulfill it. She ordered him to stand to the side and make fifty prostrations, and she stood on the other side and also began to bow. After twenty or thirty prostrations, the brother repented. “How is it that I turn to God in prayer, but am about to do such an ungodly thing?” - he thought and immediately left without being defiled. God, seeing the elder’s work, delivered his brother from prodigal warfare, and they returned to the cell, glorifying the Savior. 2. The elder said: “Our fathers had the custom of going into the cells of new brothers who wished to perform the feat in private, and watching how they spent their lives, so that demons would not tempt or harm the thoughts of the monks. And if one of them suffered greatly from the battle, he was brought to church, a cup of holy water was placed in front of him, and all the brothers came up and sprinkled him, and he was immediately cleansed.” 3. Abba Mio spoke about one elder who was a slave from birth, lived in the Skete and was awarded the perfect gift of discernment. Every year he went to Alexandria to pay the rent to his masters. When they met him, they bowed to him. The elder poured water into a basin and washed the gentlemen’s feet. - Father, why are you doing this? - they said. – We are uncomfortable accepting this from you. “I have not stopped being your slave,” he said in response. “And I’m grateful that you set me free to serve God.” But I wash your feet, and you accept this rent of mine. They disagreed and argued with him. Then he said: “If you do not want to accept this gift, then I will stay here and serve you.” They were frightened by this and allowed him to do what he wanted, then they saw him off with great honors and many gifts so that he would do alms and pray for them. And he became famous and beloved in the Skete. The shepherd does great harm to himself when he spends the night outside the fold. The shepherd's dream is joy for the wolves. Chapter 41: About those whom God has called to be teachers: the more widely they spread the teaching, the more grace they receive; such should be taught to others tirelessly; and those who treat students carelessly incur terrible punishment; and also that a monastery must certainly have a rector, and he has a deputy who helps him and takes on part of his responsibilities Many came to Saint Pachomius so that he would become their shepherd, and when the number of brothers became very large, he decreed that some should take care of the incoming brothers, and the father himself, being guided in everything by grace, gave rules and models for all monastic life. Pachomius assigned some monks to engage in handicrafts in order to earn a living, and to others - obedience for the sake of all the brethren in the household. He appointed the steward as the second person after himself, who was supposed to ensure the prosperous existence of both brothers and strangers. At the same time, he ordered that all monks be ready to fulfill any obedience entrusted to them, so that they do not have their own will in their hearts, in any other matter, and then they will bear fruit for God, and not for themselves. When the saint was busy with many things or was away, the steward, as his deputy, took over the management of the monastery. The steward, a stranger to arrogance and self-satisfaction, in great humility did everything and directed everything towards the creation and spiritual benefit of the brothers, especially since Saint Pachomius himself also monitored how the brothers fulfilled their duties. 2. From the life of St. Ephraim God generously rewarded Saint Ephraim with the talent of teaching, and he always managed to surprisingly skillfully turn it to the spiritual benefit of his brothers, providing them with a wide selection of his teachings. To explain this to them, he said: “When I was still in adolescence, I saw in a dream a grapevine with large clusters on it. It grew from my tongue and reached a huge height, and its branches covered almost the entire ground. Many birds sat on the vine, flying from branch to branch and feeding on the berries. But the vine bore even more clusters of fruit and generously gave gifts to all the birds, because wonderful fruits grew on it, and they did not decrease, but multiplied when they were plucked.” This is a dream that Ephraim himself saw. Some, as they said, were honored to have dreams about Ephraim. “Once,” one of them recalled, “I saw many angels descend from heaven. They held a scroll in their hands, covered with writing on the outside and inside, and argued among themselves about who should give it to. One called one name, the other another, and so they could not agree on anything, having gone through all the reverent and chaste ascetics. Yet, in the end, they came to an agreement, and a host of angels handed it over to Saint Ephraim. After this vision, the brother woke up and, in an excited state, hurried to the church and saw Ephraim there, who was delivering a most useful sermon, delighting the ears of the monks with the honey of spiritual instructions. And then he understood the whole meaning of the dream he had seen and worthily glorified the grace of God. And Ephraim has since received from God the gift of delivering lengthy sermons filled with deep meaning. His mind was so occupied with continuous spiritual thoughts that his tongue could not express them. His sermon flowed so freely, and he could express the depth of meaning so clearly, that his listeners understood and well assimilated his rapid speech. Once, they say, Saint Ephraim even asked God: “Master, moderate the flow of Your grace.” He was overwhelmed by a bottomless ocean of teachings. They poured out of his mouth in abundance, giving no respite to his tongue, which sometimes even refused to serve him because it could not keep up with the continuous flow of his thoughts. Then he stopped talking, being left alone with prayer and tears. Saint Ephraim also attached great importance to philanthropy. He fed the poor and generously helped the poor. He never refused to speak out in defense of the offended. He had no property, he himself lacked the most necessary things. And the servant of God was aware that the only way he could help save people was with a wise and reasonable word. With his sermons, they said, he opened the hands, souls and treasuries of the rich, who, having heard the word of the monk, generously helped those in need. Not only the word of the saint transformed souls, softened them and moved them to mercy, but also his entire appearance, his meekness and humility in dealing with people. Even one look from him sometimes caused a person to feel tenderness. So, all the virtues grew in the soul of St. Ephraim. It could deservedly be called an abundant water source, a meadow covered with bright flowers and rose bushes, or a new sky on earth, decorated with many bright stars. You can also compare it with a garden, like a blooming Eden, always pleasing to the eye, not fading, with lush vegetation covered with lush flowers and juicy fruits. Only this paradise is completely inaccessible and invisible to the serpent, who builds insidious evil machinations against our salvation. In the Skete there lived an old man, hardworking in bodily affairs, but not strict with his thoughts. He went to Abba John to ask him how to get rid of absent-mindedness. After listening to him, the elder returned to his cell and forgot what Abba John had told him, and went to him again. Hearing the same thing from him, he set off on his way back. But when he got to his cell, everything jumped out of his head again. And so many times he came and on the way back lost everything due to absent-mindedness. Having met the elder, he said: “You know, Abba, I forgot again what you told me?” But I decided not to go anymore so as not to bother you. “Go and light a lamp,” Abba John advised him. “Now bring other lamps and light them from him.” He did just that. Abba John asked: “Did the first lamp suffer any damage when you lit other lamps from it?” - This is how John suffers no damage. Although the whole Skete comes to me for advice, this does not prevent me from thriving in the grace of Christ. So, whenever you want, come to me without hesitation. So, thanks to the patience of both, God delivered the old man from absent-mindedness. This is the work of the inhabitants of Skete: to encourage those who are exhausted and who force themselves, in order to lead each other to salvation. Do not want to rule over souls, otherwise you will exceed the measure of dispassion and harm both yourself and your disciples. And if God puts you on this against your will, then take care to do not your own will, but God’s, who has entrusted you with the care of the verbal sheep. After all, it is a great danger to treat subordinates with contempt and neglect. It is necessary that the abbot be very educated and watchful for the salvation of those under his command. He must understand everything and correctly evaluate the gait, movements, and clothing of each brother: expose the unworthy and guide the monks to the better, show them everything that helps their salvation, down to the smallest detail. And to remind the negligent of the threatening punishments - then we will become like a wall and will not allow negligence to influence the negligent. Thus, the wolves, seeing the zeal of the Shepherd, go far from the flock of verbal sheep. Truly, nothing leads the soul to salvation and inspires the young to work like a teacher who teaches virtue in deed and word and advises, according to the word of Scripture: Look at me and do the same (Judges 7:17). Abba Isaiah told his monks: “See, brothers, do not neglect to observe my commandments. Otherwise, forgive me, I will not allow you to stay with me. After all, if you keep the commandments secretly and openly, I will answer for you before God. But if you do not comply with them, then you will be held accountable not only for your own negligence, but also for your contempt for me. Whoever keeps my commandments secretly and openly, our Master and God will protect him from all evil and protect him from every temptation that comes secretly and openly.” 2. He said: “If brothers live with you, strictly monitor whether they obey you, knowing that you will have to answer for them before God.” He who speaks correctly must himself obey his words, as received from God. After all, the truth belongs not to the one who expresses it, but to God, who creates it. If you are entrusted with leading the brothers, observe the requirements of your position - never keep silent about what should be done for fear that they will object to you. If they listen to you, you will receive a reward for the virtues of your subordinates. If they do not obey, forgive them this sin and you will receive the same reward from God, who said: If you forgive people their sins, then your Heavenly Father will also forgive you, but if you do not forgive people their sins, then your Father will not forgive you your sins (Matthew 6:14-15). Chapter 42: That a person should not teach or rebuke those who are not under his control, even if they sin, unless they themselves ask for it; and that there is no need to protect them from offenders One day Paisius got into a fight with his brother, so that they bled each other’s faces. Abba Pimen was there, but he didn’t say anything to them. Abba Anub came, and seeing what the brothers had come to, he asked Abba Pimen: “Why did you let your brothers fight like that and didn’t tell them anything?” “They are brothers,” answered the Abba, “and they will make peace themselves.” – You see how they beat each other, and you hope that after that they will make peace? “Put it in your heart that I was not here,” said Abba Pimen. In fact, the elder contemplated God and did not look at what was happening in front of him, as if he really was not there. 2. Amma Sarah asked Abba Paphnutius to say: “Are you doing God’s work by allowing your brother to remain in disgrace and not interceding for him?” “I’m doing God’s work,” he replied, “and that’s why I don’t have anything to do with anyone else.” – Is it good to interfere in a dispute between brothers? “This must be avoided,” answered the elder. - The Scripture says about the righteous: he stops his ears so as not to hear about bloodshed, and closes his eyes so as not to see evil (Isaiah 33:15). 4. Abba Arseny said that a wandering monk should never act as a mediator in a foreign country, and then he will find peace. 5. One day Abba Macarius came to Abba Anthony and, after talking with him, returned to Skete. The fathers came out to meet him. A conversation began, and the elder said to the brothers: “I told Abba Anthony that I cannot serve the Liturgy here.” The fathers immediately switched the conversation to another topic and did not even want to find out what Abba Anthony answered, and the elder also did not tell them anything. 6. One of the fathers spoke about the same thing. When fathers see that their brothers forget to ask about some thing that they need, they force themselves to directly name what needs to be said. But if the brothers do not demand that the conversation be continued, then they do not remind them of this, so that it does not turn out that they speak when they are not asked and fall into idle talk. – If brothers live next to me, and I see that they are doing something inappropriate, do you want me to tell them about it? “If they are older than you or your peers,” answered the elder, “then it is better to remain silent, and you will be calmer.” You will rid yourself of claims and worries. - But what should I do, father, if I am outraged by their relationship? “If you can’t stand it anymore,” the elder answered, “then make a suggestion to them once with humility.” And if they don’t listen to you, leave it all to God and forget about your own will. Just don’t express yourself and don’t think that your dissatisfaction is necessarily pleasing to God. I think it's better for you to remain silent. Brothers, if you go out to work together, let each one look after himself, and not his brother, and not lecture him or give him orders. You were told what to do, so let everyone do it. But if someone asks: “My brothers, create love and teach me how to do my work, otherwise I don’t know how to do it,” and there is one among you who knows this matter well, then let him not be cunning and say that he does not know, because this will not be God’s humility. Such a person (perhaps) does not have God’s love inside - since he was asked to teach his brother, but he did not want to, because he was struck by wickedness. About such people the Scripture says that those who do evil will be destroyed (Ps 36:9). If you go somewhere to live alone or next to those who came there before you, and you see there any craft or work that is harmful, harmful and not monastic, do not open your mouth and do not reprove, but if you do not find peace, go to another place, guard your tongue and do not condemn these people, for this is death for you. Whoever is not under your command, do not reproach him for a mistake, this is a manifestation of lust for power, not advice. It is necessary to give advice in the plural - then they will be useful to everyone, because in this case everyone, based on their conscience, will find something useful in them for themselves. Never argue with those who do not recognize themselves as your subordinates, even if they go against the truth, otherwise you will make them angry towards the Divine Scripture. Chapter 43: About the fact that there is no need to show your authority over the novices and order them what is not related to their duties, and that grace accompanies the commandments of the humble and prudent. If a person with the fear of God and humility tells his brother to do something, then his word, spoken for the sake of God, will force the brother to obey and do what he was told for the sake of approval. And if a person commands his brother not with the fear of God, but to show his power, then God, who sees what is hidden in the heart, will not notify the brother to even listen to it, much less do it. After all, one can clearly distinguish between what is done for the sake of God and what is done to assert one’s own power. The latter is filled with anger and confusion and clearly comes from the evil one. 2. One brother was offended by the other. He heard about this, went and repented to his offended brother. But he didn’t even open the door for him. Then the brother came to the elder and told him about this. The elder explained to him: - In your heart you will not find an excuse for yourself: you mentally blamed your brother, believing that he was to blame for everything, but justified himself, and therefore he was not notified to open the door for you. Do this, even if he has sinned against you: go to him, believing in your heart that you have sinned against him, and justify your brother in everything, and then the Lord will notify him to make peace with you. The brother obeyed and did as the elder advised. He approached the offended man’s cell and knocked. As soon as he heard the steps, he hurried to the door, opened it and kissed the innocent man with all his heart. Since then, lasting peace has reigned between them. 3. The elder said: “Do not despise the subordinate, for you do not know whether the Spirit of God is in you or in him. I call someone who serves you a subordinate.” 4. When Abba Roman was dying, his disciples gathered around him and asked: – How can we continue to manage all our affairs? “I never began to say anything to any of you unless I made it in my mind in advance not to be angry with anyone if the listener did not do what I ordered.” Thus we lived in peace all the time. Brother, have you been entrusted with someone else's soul? Get ready for battle, there is a considerable struggle ahead, which only perfect men can do, be sober, because leading your brother requires great attention. Don't despise him, but communicate with each other with respect. Otherwise, because of your neglect, the enemy will put (evil) thoughts into him because you yielded to the unclean. 2. Whoever transgresses the limits of purity and chastity and demands from novices the satisfaction of voluptuousness incurs a terribly terrible torment, I think, no less than for the crucifiers of the Lord - because he dared to corrupt the sacred church of God, which the Holy Spirit entrusted to him. 3. The Apostle said: If anyone destroys the church of God, God will punish him (1 Cor 3:17). But the one who obeys such a person will also be punished by God. What prevents him from imitating the chaste Joseph or being jealous of the blessed Susanna? Joseph, although he was sold into slavery, did not yield to the advances of his mistress, and even threats of death could not shake the lover of God. At first, the mistress harassed the young man, promising to grant him many possessions, and when he did not listen, she began to threaten him with torture and death. But Joseph never gave up his chastity, but preferred death to an abominable fall, although he was in an extremely difficult situation. Joseph obeyed his masters in everything, but piously retreated from sin, leaving us an example (1 Pet 2:21) of how to act. In the same way, blessed Susanna preferred death to sin before God. 4. As the apostle advises us, brothers, work out your own salvation with fear and trembling (Phil 2:12). The enemy opposes very strongly those who practice virtue, trying to catch them in everything. But if we pay attention to ourselves and adhere to the fear of God, we will easily trample on the enemy. 5. It is necessary for the elders to be a model for the younger ones in all virtues. Let us not give reasons to those looking for reasons. The Lord says: Whoever does and teaches will be called great in the Kingdom of Heaven (Matthew 5:19). And the apostle advises us: Be an example for the faithful (1 Tim 4:12) and also: if you are a leader..., rule with zeal (Rom 12:8), and let no one despise your youth (1 Tim 4:12). See that you do not abuse the position of a teacher: Not by lording it over the inheritance of God, but by setting an example to the flock; and when the Chief Shepherd appears, you will receive an unfading crown of glory (1 Pet 5:3-4). And the apostle also said: Be imitators of me, as I am of Christ (1 Cor 11:1). And all arrogance is alien to the faithful, as the apostle said: God resists the proud, but gives grace to the humble (James 4:6) 6. Brother, have you been appointed abbot? Do not be arrogant, but be among your brothers, like one of them. Remember your previous labors when you were in obedience, and know that the brothers are going through this now, so do not brush them aside, but always come to their rescue. Whoever takes care of his brothers, teaching and admonishing them, pleases the Lord and receives honor. To those who are merciful to their neighbor, the Lord will always be merciful. Alms given by a husband are like a seal on him. 7. As long as a person does not show his power, he seems meek and compassionate. But having received the power to command, he uses it recklessly. Take power away from him, and he will not be able to carry out his orders. Then he realizes his helplessness, which he had not previously noticed due to lack of wisdom, when power darkened his mind. The abbot must tell the novice what he must do, and if the novice does not fulfill the order, tell him what evil will happen from this. If you have been appointed to teach about the Lord, but they do not obey you, be sad within yourself, but do not outwardly show embarrassment. Thanks to this inner sorrow, you will not be condemned along with those who do not obey. And if you are indignant, the same temptation will befall you. 2. He who admonishes and instructs a sinner with the fear of God instills in him a virtue that is opposite to his sin. And whoever remembers evil and swears with hatred, according to spiritual law, falls into the same passion. 3. If a person doesn’t listen to you the first time, don’t force him or try to argue with him. Just try to get the benefits he rejected for yourself. Your kindness will be more useful to you than his correction. Abba Macarius said: “If you blame someone and fall into anger, it means that you are no less susceptible to passion. And it’s wrong to save others and destroy yourself.” Chapter 44: That he who does good should not interrupt his work, even if not everything turns out perfect, but cheer up and try to complete the job The brother came to Abba Pimen and said: – I sow a field and give alms from it, am I doing the right thing? “That’s right,” the elder approved. The brother left, delighted, and increased his alms. When Abba Anub heard about this, he said to Abba Pimen: “Aren’t you afraid of God that you say such things to your brother?” And two days later Abba Pimen called this brother and said to him in the presence of Abba Anuv: – Repeat what you told me last time, otherwise I got distracted then. “I said that I sow the field and give alms from its fruits.” “And I,” said Abba Pimen, “thought that you said about your lay brother.” If you are doing such a thing, then it is not monastic. Hearing this, the brother was upset and said: “I have no other business than this, and I cannot help but sow my field.” When the brother left, Abba Anub repented to the elder: Avva Pimen forgave him and said: “I knew from the very beginning that cultivating a field is not a monastic task, but I said so for his thoughts, to inspire my brother to succeed in love. And now he left, upset, but will do the same. “I hate to see the vanity of young monks.” They work, but do not receive rewards, because they seek human glory. “But I understand these monks,” another, more experienced one, objected to him, “it is more useful for a young man to be vain than to be lazy.” In any case, when he is vain, he is forced to abstain, to stay awake, to endure the cold, to increase love and endure sorrows for the sake of praise. After he acquires such a way of life, the grace of God comes to him and asks: “Why are you working not for me, but for the sake of people?” And grace will convince the young man to seek not human glory, but God's. Hearing his words, the elder confirmed: 3. The brother said to Abba Pimen: “I give my brother some bread or something else, but the demons defile it all, and it turns out that I am doing this to please people.” “Even if your alms were given to please people, you gave your brother what he needed,” said the elder and gave the following parable. – Two farmers lived in one village. One of them sowed a little unwinnowed grain, and the other did not sow anything and did nothing at all. And then came the famine. Tell me, which of them will survive? “Of course, he sowed a little unwinnowed grain,” answered the brother. “That’s how we do it,” the elder noted, “we sow little grain and even unwinnowed grain, just so as not to die of hunger.” 4. Amma Sarah said: “It is better to do alms in front of people than not to do it at all. Even if at the beginning alms are done out of people-pleasing, but in the end it pleases God.” Chapter 45: That the abbot must carefully instruct the weakest brothers in order to teach them obedience, patience and other feats, and always be merciful to newcomers Abba Agathon loved Abba Alexander, for he was a very patient ascetic, moderate in his thoughts and very benevolent. It happened one day that his disciples were soaking a vine in the river. Abba Alexander also meekly and quietly did the same, but the brothers complained to the elder about him: “Brother Alexander stands and does nothing. Abba Agathon, wanting to heal them, said: “Brother Alexander, soak the vine better so that it becomes soft like flax.” He was upset when he heard this. But later the elder consoled him: “Do you think I didn’t know you were good at your job?” But I told you this, brother, to heal their thoughts about your obedience. Brothers, a city is not built at once, and war always unfolds under leadership. Everything grows gradually to reach perfection. An inexperienced person in military affairs cannot wield a bow or fight in hand-to-hand combat as well as an experienced one. And a child cannot run as fast as an adult. If you give a child too much weight, you will cripple him. And, on the contrary, if you do not teach him to work, he will grow up good for nothing. Thus, the beginner must be guided judiciously and not put on him, out of arrogance, burdens beyond his strength. But, on the contrary, do not look at him with disdain and despise his spiritual needs. Just as a gardener takes care of a plant in every possible way, so should you. This brother is a newcomer. Therefore, give him a feat within his strength and treat him with understanding, remembering how you yourself once learned to obey your elders. If he is weak in body, do not drive him away, but work with him, tolerating his ineptitude. Try to see the extent of the capabilities of each of your subordinates and demand from him only what he can, remembering the words of the Lord about the spiritual sowing of grains that bear fruit: some a hundredfold, some sixtyfold, some thirtyfold (Matthew 13:8). Everyone pleases God to the best of their ability. If you have a young monk under your command, love him from the heart, do not put a burden on him beyond your strength - you have to save his soul for the sake of the Lord. When the Chief Shepherd appears, you will receive an unfading crown of glory (1 Pet 5:4). Be generous to the beginner, for nothing is impossible for God. But if he does not love humility, then he deprives himself of weapons against his enemies and therefore will soon be wrecked. A prudent abbot will not humiliate a newcomer when he hears him arguing with an elder, but first examines the matter in all accuracy and, with the fear of God, acts as a mediator. Chapter 46: About the fact that the same feat is not suitable for everyone and for this one should take into account past life experience and the physical characteristics of each Once a monk, a former Roman rich man, settled in the Skete not far from the church. He had a slave who looked after him. When the presbyter saw that this monk was in poor health, he realized that before that he had lived in Rome among comforts and, in obedience to the providence of God, settled him near the monastery church. The Roman lived in the Skete for twenty-five years and became famous as a seer. When one of the great Egyptian fathers heard about him, he came to look at him, hoping to find out what physical feat he was performing. He came to his cell, they kissed each other and, after praying, sat down. The Egyptian noticed that the perspicacious old man was wearing soft clothes, and that he placed a skin rug and a small pillow under himself, and his clean feet were shod in soft sandals. Seeing this, he was led into temptation, because such a way of life was not accepted in Egypt, and harsh demands were made on everyone. The perspicacious old man realized that the guest had been led into temptation and said to the servant: - Let's have a festive dinner in honor of the visiting Abba. The servant found some vegetables and cooked them. When lunch hour arrived, they began to eat. The elder also had some wine, which had been prescribed to him due to his illness, and they drank the wine. When evening came, they read the Twelve Psalms and went to bed. They performed the same prayer rule at midnight. In the morning, the Egyptian woke up and, asking the elder to pray for him, left without receiving any benefit. When the Egyptian had gone a short distance, the elder, wanting to bring him spiritual benefit, sent for him and called him to him. And when he arrived, he received him joyfully and asked: “I’m Egyptian,” answered the guest. -Who were you in the village? -Did you put a bedding under you? – Is there any bedding in the field? – What did you eat in the field and what kind of wine did you drink? – Will you find food and wine in the field? - But how did you not die of hunger? “I ate crackers, and if there were flatbreads, then flatbreads and washed them down with water. “It’s very hard to eat like this,” the elder remarked. – Was there a bathhouse in the village to wash yourself? “No,” answered the Egyptian, “but when we needed to wash, we went to the river.” When the elder asked the Egyptian about everything and learned all the hardships of his former life, then for the sake of his spiritual benefit he told him about his former life in the world: “I, the humble man whom you see before you, come from the great city of Rome and was a noble man at the court of the emperor,” as soon as the Egyptian heard this, he repented of his thoughts and began to listen carefully further, and the elder continued. “I left the city and came to this desert. I owned great palaces and was very rich, but I despised all this and settled in this small cell. I had beds of pure gold, costly bedspreads. Now, instead of them, God has given me this bedding and skin. I had expensive clothes, but now I wear a simple cape. I spent a lot of gold on my dinner, and in return God gave me only what you see now: some vegetables and a small cup of wine. I was served by many servants, and, instead of them, by the grace of God, only this old man serves me. Instead of a bath, I pour a little water on my feet and wear sandals because of my weakness. Instead of string music, I only hear twelve psalms. At night I perform my rule, instead of the sins that I committed in the world. When I wake up, I immediately perform a small service. And I ask you, Abba, do not let my weakness lead you into temptation. When the Egyptian listened to him, he came to his senses and said: - Woe to me, from the many sorrows that I knew in worldly life, I found myself in a place of peace and received here what I did not have there. And you, from your great peace, came to a place of sorrow and from great glory and wealth turned to humility and poverty. And having received great benefit, the Egyptian left, becoming a friend of the elder and often came to him for spiritual benefit. For the elder possessed the gift of discernment and was filled with the fragrance of the Holy Spirit. 2. As they told about Abba Arseny, one day, when he lived in the Skete and fell ill, a presbyter came to him, took him to church, laid him on a bench and put a pillow under his head. One of the elders came to visit him, saw him lying on a bench with a pillow under his head, became embarrassed and said: - Well, Abba Arseny, even here he lay down on the bench. Then the presbyter stopped him and asked in private: – Who were you in your village? – How did you spend your time? - In many hard works and worries. - How do you like life in your cell now? “Look at Abba Arseny,” said the presbyter, “in the world he was a close associate of the emperor.” He had thousands of servants, girded with golden belts, wearing golden robes with golden ornaments. They waited on him, and he reclined on precious soft mats. And you, shepherd, have found peace here, which you could not even think about in the world. And he, who enjoyed himself in the world, will never find rest here. What is easy for you is hard for him. Hearing this, the elder was moved and repented: - Forgive me, Abba, I have sinned. Truly, this is the real path of monastic life. For he came to humility, and I only to rest. Do not force an old man to work, because he has exhausted his body in labor since his youth. The conscientious fear of God is enough for him. If a person has grown old, doing the will of God, smart work and fulfilling the demands of conscience are enough for him to save. 2. Give respect to the elders for the sake of the Lord and for the sake of the most prudent brothers, who, seeing what honor is given to virtue, will further intensify their zeal. 3. Consider, brother, the measure of each of your subordinates. For the Lord said that everything bears fruit: some a hundredfold, some sixtyfold, and some thirtyfold (Matthew 13:8). Chapter 47: About the fact that most of all you need to care and be condescending to the weak, unless, of course, this does not violate the commandment of God, so that there is no temptation; and that a person’s accomplishments and sins should be judged depending on his strength and occupation One day three elders (one of them had a bad reputation) came to Abba Achilles. “Abba, weave a net for me,” one of them asked. “I can’t,” Abba refused. “Create love,” said the other, “so that we remember you in our monastery, weave a network for us.” “I don’t have time,” was the answer. Then the third, who had a bad reputation, asked: “Weave a net for me so that I can have it from your hands, Abba.” “I’ll tell you a story,” he immediately agreed. The first two elders asked the Abba in private: - Why, when we asked you, you didn’t want to make it for us, but told him: “I’ll gossip”? “I refused you,” Achilla answered, “because I don’t have time, and you won’t be sad.” And if I don’t do it for him, he will think, well, the elder, having heard about my sins, did not want to do it for me - then the rope will break, that is, he will lose his last hope. And I encouraged his soul, so that he would not be consumed by excessive sorrow (2 Cor 2:7). 2. One day the fathers (Abba Pimen was with them) came to the house of a Christ-loving man. When they ate, they served the meat, and everyone ate except Abba Pimen. The elders were surprised that he did not eat, for they knew about his gift of discernment. When they got up, they asked him: - Pimen, why did you do this? “Forgive me, fathers,” he replied. “You ate, and no one was tempted.” And if I ate meat, since there were many brothers at the meal, it would harm their spiritual life. They would say: “Pimen eats meat, but why are we worse?” And the fathers admired his gift of discernment. 3. A brother asked one of the fathers whether a person becomes defiled if he thinks about an unclean thought. The fathers began to discuss this issue. Some said: “No,” others objected, “otherwise we, ordinary people, will not be able to escape.” The main thing is not to commit sin physically. The brother went to the most experienced elder and asked him about this. The elder replied: – Each will be asked according to the measure he has achieved. “For God’s sake,” the brother asked, “explain to me your mysterious answer.” “Here lies a valuable thing,” answered the elder, “two brothers approached it.” One achieved a great measure, and the other a small one. If the thought of a brother who has achieved perfection says: “I want me to have this thing,” then the brother will immediately cut it off and will not be defiled. And the one who has not yet achieved great measure, even if he continues to lust for this thing, overcome by thoughts, will not be defiled if he does not take it in his hands. Brother, support the weak, but the strong brother does not need this from you. As the Scripture says, it is not the healthy who need a physician, but the sick (Matthew 9:12). And one more thing: We who are strong must endure the weaknesses of the powerless (Rom 15:1). Chapter 48: The fact that a person who has fallen into sin and is close to despair should not be sharply branded and denounced, but sympathize with him and meekly console him in order to stop his fall, and also kindly accept someone who leaves and then returns to the monastery One brother was slandered in the monastery, accused of fornication. He left the monastery and went to Abba Anthony. Then the brothers from the monastery came to, as they said, heal their brother, turning him to repentance. They began to denounce him: -You did such and such. The brother made excuses that he had not done anything like that. Abba Paphnutius Kephala was present during their conversation, and he related the following incident: “I saw a man on the river bank who was knee-deep in mud. People came, began to help him and drowned him up to his neck. Abba Anthony then said about Abba Paphnutius: - Here is a true person who can heal and save the soul. The brothers, touched by the words of the elders, repented before their brother, and called to this by their fathers, accepted him back into the monastery 2. Abba Pimen said: “If a person sins but refuses, do not rebuke him, otherwise you will cut off his desire to repent. On the contrary, tell him: “Don’t lose heart, brother, and be careful in future.” Then you will awaken repentance in his soul. If a brother leaves the monastery under some pretext, then gets sick or simply repents and returns to the monastery, do not drive him away, on the contrary, accept him back as an integral part of your body. Let him sin by leaving the monastery, and you be merciful to him for the sake of the Lord, 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). 2. It is forbidden to take care only of yourself. The Savior said: Do not worry about your life, what you will eat or what you will drink (Matthew 6:25), etc. And the Apostle advises: Let each one not only worry about himself, but each one also about others (Phil 2:4). Thus, he placed love above all accomplishments and gifts (Cf.: 1 Cor 13:1-13). 3. A good thing is prayer accompanied by fasting. But fasting is justified only by charity. As the Scripture says: I want mercy, not sacrifice (Matthew 9:13). 4. Look how the Prophet denounces the unmerciful: He did not think to show mercy, but pursued a poor and destitute and broken-hearted man in order to kill him (Ps 109:16). And again: Those whom You have struck, they still pursue, and the sufferings of those wounded by You multiply (Ps 68:27). 5. The Savior commands us to be generous when he says: Be merciful, just as your Father is merciful (Luke 6:36). He calls the merciful blessed: Blessed are the merciful, for they will receive mercy (Matthew 5:7). He also commanded us to say in prayer to God: And forgive us our debts, as we forgive our debtors (Matthew 6:12). 6. Accept the erring one and the one who has repented, if he has truly shown pure and genuine repentance. Listen to the words of the apostle: It is better for you to forgive him and comfort him, so that he is not consumed by excessive sadness. And therefore I ask you to show that love (2 Cor 2:7-8). 7. And he also said: We also beseech you, brothers, admonish the disorderly, comfort the faint-hearted, support the weak, be patient with everyone. See to it that no one repays evil for evil; but always seek what is good for each other and for everyone (1 Thessalonians 5:14–15). 8. And the Lord did not deprive the prodigal son of glory, but accepted him as one risen from the dead, clothed him in the best clothes, put shoes on him and gave him a ring, slaughtered a well-fed calf, so that everyone would rejoice at the resurrection of the lost son. And when the other brother was upset, the Lord consoled him, healing him spiritually: My son! You are always with me, and all that is mine is yours, and we had to rejoice and be glad because your brother... was dead and came to life, was lost and was found (Luke 15:31-32). And you, brother, having been granted mercy, do not despise it, but imitate the repentant and returned son. Fall to your father with humility, confess to him your sin for the sake of truth and say without pretense: Father! I have sinned against heaven and before you and am no longer worthy to be called your son, accept me as one of your hired servants (Luke 15:18-19). With this tenderness and pain, fall to him and, having received forgiveness, take care of yourself in the future, with fear and humility, work for the Lord all the days of your life, remembering the benefits you have received. Not in such a way as to show humility and submission for a while, and then very soon brazenly and shamelessly lazily go to divine services and all-night vigils. You can’t give thanks for the meal today and vilify the cook and the mealkeeper tomorrow. Remember the words of the Prophet: I eat ashes like bread (Ps 101:10). Remember the vinegar and gall that the Lord ate for us. And eat everything you give with gratitude. To put it briefly, you cannot first humble yourself, show abstinence, reverence and any other virtue, and then indulge in intemperance and indifference to everything, because in this case you can incur terrible anger on yourself for the fact that, having received forgiveness, you despised your benefactor. Then you will be cut off like a rotten, incurably diseased part of the body, and henceforth you will not have the opportunity for repentance and correction. The Lord warned us about this: Behold, you have recovered; Sin no more, lest anything worse happen to you (John 5:14). With the fear of God, constantly work for your salvation, so that you can rise up after your previous defeat and be rewarded with joy from your Lord along with all those who have pleased Him. 9 . If a brother, unable to bear the abuse, leaves the monastery, and you go in search of him, then, having found him, talk to him peacefully, so as not to add new pain to his suffering. Take heed to yourself, lest you be tempted (Gal 6:1). One elder had twelve disciples. It happened that one of them, tempted by the devil, went to the village and fell into fornication with a woman. He began to secretly go to her after Matins and returned the next morning when it was still dark. The brothers understood where he was going, and so did the Abba, but he did not say anything, so as not to confuse the lost one. And since the brothers complained about the abbot who had sinned, one morning the abba went to his brother’s cell. He soon returned, but when he left the village, he hurriedly put on a woman’s cloak instead of his own. Avva entered the cell and saw a woman’s cloak, but pretended not to notice anything and asked: - Yes, it’s nearby, I was running an errand. -Didn’t you go to the village? - Abba asked. - So whose cloak do you have? When the brother realized that it was a woman’s cloak, he threw it on the ground at the Abba’s feet with the words: - Forgive me, Abba, I won’t do it again. Abba forgave him and instructed: - From now on, child, pay attention to yourself. For what gain do you have from this uncleanness, except shame and reproach from people, and in the next century - from the unquenchable fire, where the worm does not die and the fire does not go out? (Mk 9:44). Please, brother, stay away from this abomination. The brother repented, fell at the feet of the elder, shedding tears and with all his heart asking God for forgiveness. Thus, thanks to God’s love for mankind and the generous patience of the holy elder, the brother stopped sinning and began to grow in spiritual life. He not only showed ardent repentance, but also pleased God with good deeds, so that the brothers, seeing his repentance and success, gave praise to God. Sometimes the Abba was asked to explain why he did not rebuke his brother, although he knew that he was sinning, but he was patient until the time came. “I saw,” answered the elder, “how the devil was pulling him by the hand and dragging him into the world, and I patiently held his other hand so that he, exposed and disgraced, would not go into the world.” God deigned to save his creation, the devil let go of his hand, and he was completely saved. Explanation of Paul the Benevolent: A good deed is long-suffering, accompanied by prayer, when we show it in relation to a brother who is being tempted by our common enemy and has already been driven to despair. Often God, consoling and graciously accepting His creation, corrects the sinner and helps the fallen to rise. And harshness and denunciation, when they are not timely, can only inflame even more, and not heal the wounds of the victims. 2. A temptation happened to one brother, that is, he committed a sin. This happened in Abba Elijah's Kinovia, he was expelled from there and went to Abba Anthony on the mountain, and lived with him for some time. Abba Anthony then sent him again to Kinovia, where he had come from. But the brothers did not accept him, and he returned to Abba Anthony and said: “They don’t want to accept me, father.” He sent him along with one of his monks and conveyed it to the inhabitants of Kinovia: “The ship crashed on the open sea, lost control and reached the land with difficulty. Do you want to sink the surviving ship?” The monastic brothers realized that Abba Anthony had sent their brother and immediately accepted him. Chapter 49: That the abbot should not calmly watch how his subordinates sin, but reprove them, punish and heal them in every way Once Abba Macarius of Alexandria came to Abba Pachomius of Tavennes. Pachomius asked him: – I have disorderly brothers, what should I do with them? Punish? “You need to punish them and judge with justice those who are under you,” answered Abba Macarius, “Just don’t judge outsiders.” After all, the Scripture says: Do you not judge those who are within? But God judges those who are outside (1 Cor 5:12-13). The abbot's staff must always fall on disorderly and careless brothers. After all, if they do not want to bridle their hearts through the fear of God, then let them at least, thanks to the staff, refrain from doing what is not beneficial for them. After all, a slave becomes wiser when his master is strict. Whoever allows a novice to object when he should not, immediately misleads him, teaching him to reject the very foundations of obedience. 2. Do not become two-faced, treating a person with one face in words, and with the other in conscience. Holy Scripture curses such people. 3. The man who speaks the truth is hated by the foolish, but the hypocrite is loved. But reward will not be long in coming, because the Lord, with one decision, rewards everyone according to their deserts. Chapter 50: That if a sinner disgraces the monastic brotherhood and does not correct himself after proper admonition, he must be expelled, and the abbot should not show excessive leniency, for he can harm himself and all the brothers Abba Daniel said that in the Skete under Abba Arseny there was a monk who stole things from the elders. Abba Arseny spoke with him alone in his cell to save his soul and save the elders from troubles. He told him: “If you need anything, I’ll give it to you, just don’t steal.” He gave him everything he wanted: coins, change, clothes and other things. But he continued to steal. Seeing that the unfortunate man did not abandon his bad custom, they drove him away with the words: if a brother has a vice that does not harm the community, it must be tolerated. But if a brother destroys the peace of mind of everyone around him, he should be driven away so that others do not die along with him. If you are entrusted with a newcomer, then do not be too imbued with sympathy for him, beyond what the Creator requires of you, otherwise he will begin to take off the good yoke of the Lord and drag you along with him. If the boat sank at this place, then you need to worry about the ship. 2. Let your actions be based on the knowledge of the Lord, then you will not get entangled in the snares of the devil. Usually the enemy tries to entice ascetics with an attractive appearance and, under the guise of good, creates evil. 3. If you are going to ask the abbot for a brother expelled from the monastery because he corrupted the morals of the brotherhood, do not try to convince the abbot of anything, but simply remind him of the fate of this brother. And everything else is in God’s hands. After all, it may happen that the brother did not realize his previous malicious intent and if, through your mediation, he is accepted into the monastery, and he again causes harm to the entire brotherhood, you will become the culprit of evil. Thus, a spark entering a barn can ruin the work of an entire year. Everyone must tolerate his neighbor, which simple reason requires of us, but not beyond measure. Blessed is the one who tolerates his neighbor for the sake of God's love. But woe to the one who is tolerated and cannot come to his senses. 4. If you have a disciple, and his constant neglect and inattention are breaking your connection with piety, do not be surprised at this and do not allow cowardice to captivate your mind, otherwise you will harm yourself and you will not help him. Remember the prophet's servant Elisha. And if the student reaches great evil, remember the one who from the apostle became a traitor. Is there still such an ungrateful and wicked person who will blame the teacher for the fall of the student, and not the evil choice of the student himself? God created man to be autocratic. Therefore, those who performed a good deed are destined for honors and crowns. And for criminals and wicked people - punishment and torment. If the harm that comes from one person spreads to many, one cannot be patient. You need to think not about your own good, but about the good of many people striving for salvation. The virtue of many contains more benefit than the virtue of one. The end, and glory to our God! Amen You might be interested in: