2. Устав святого Василия Великого, содержащий теорию и практику подвижничества вообще

1. Monasticism of St. Basil the Great and his establishment of monasteries Let us first say a few words about how St. Basil the Great himself became a monk and founded monasteries, to which he gave his charter. St. Basil was born in 328 or 329, in Caesarea in Cappadocia. He spent his childhood under the supervision and education of his grandmother, St. Macrina, who managed through her influence to develop in him the first beginnings of the fear of God, which, however, took deep roots. And St. Gregory the Theologian testifies that, from the time he became friends with him, in all the places where they received education, the first thing that stood out most in the character of St. Vasily had a desire for God and divine things with a distance from everything entertaining and everything with which people usually console themselves. After the initial lessons in human knowledge and rhetoric, which his father taught him, he went to Caesarea in Palestine, where St. Grigory. What was St. like here? Vasily, St. says about this. Gregory, in a word of praise to him, said: “What he was like was testified by his teachers themselves. He was a rhetorician among rhetoricians before the chair of the Sophist, a philosopher among philosophers even before listening to philosophical propositions, and most importantly, a priest for Christians even before the priesthood. The verbal sciences were a foreign matter for him, and he borrowed from them one thing that could contribute to our wisdom, because strength is also needed in words in order to clearly express what is imagined. And his main occupation was love of wisdom, that is, renunciation from the world, being with God, as over time he ascended to the heavenly, and through the impermanent and fleeting, he acquired the permanent and ever-present” (Sk. 43, pp. 66. 67). He was the same in Constantinople, where, after Caesarea, he listened to the lessons of Libanius, who marveled at him not so much at his ability for eloquence as at the severity of his morals, edifying even for the elderly. From Constantinople he moved to Athens (351), where he had known each other before, he and St. Gregory became sincere friends. The latter speaks of this co-existence: “we revealed to each other our desires and their object - wisdom (the world-denying life), and we became everything to each other - comrades, table mates, and relatives. - In such a disposition towards each other, we stretched forward, having God and our love as our partners... Both of us had one exercise - virtue, and one effort - before leaving here, renouncing what was here, to live for future hopes. We directed our entire life and activity towards this goal, and were guided by the commandment, and encouraged each other to virtue... We made friends with comrades, but with chaste and peace-loving people, with whom it was not without benefit to make acquaintances. As for the lessons, we loved not so much the pleasant ones as the most perfect ones. “We knew two roads: the first and most excellent led to our sacred churches and to the teachers there; the other, of unequal dignity with the first, led to mentors of external sciences. We provided other roads for holidays, spectacles, public gatherings and feasts to those who wished. For they did not consider anything worthy of attention that does not lead to virtue and does not make its lover better. Others had other callings, either their father’s or their own, according to the nature of their own rank and occupation; but we have one great cause and name - to be and be called Christians. - So one through the other, and with each other, we soared to God. For others, Athens is disastrous; but we, living in Athens, became more deeply established in the faith” (ibid., pp. 73. 75. 76). In 355 St. Vasily left Athens and returned to his homeland, not finding his father alive. Citizens begged him to take his father's place, and he taught verbal science for some time. Success in this fascinated him somewhat, and this probably meant St. When Gregory said: “having returned home, he gave up something to the world and spectacle in order to satisfy only the desire of many, because he himself did not have the disposition to live for “spectacle and show” (ibid. p. 81). However, his long-standing, deep-rooted aspirations from his youth prevailed, and he decided to leave the world with his past hopes and please God in a humble, world-denying way of life. This is St. Gregory calls “the entry into his rights, the moment when he became a man from a youth, courageously embarking on philosophy” (ibid.). He abandoned all the glory of external learning, like Moses from life at court, and moved to a humble life (denial of the world), Gregory of Nyssa said about him in his speech (part 8, p. 317). But let us listen to how St. himself speaks about this decision. Vasily: “I spent a lot of time on vanity, and almost all my youth was lost in vain labor, so I practiced in order to understand the lessons of wisdom, which God turned into foolishness; when, finally, as if rising from a deep sleep, I turned my gaze to the wonderful light of the truth of the Gospel and saw the uselessness of the wisdom of the princes of this age who were passing away (1 Cor. 2:6), then, having shed many tears over my miserable life, I wished that guidance would be given to me for the initial study of the dogmas of piety. And first of all, the object of my care was to bring about some correction in the character, corrupted by long-term treatment of bad people. “So, having read the Gospel, and seeing there that the most effective means of improvement is to sell your property, share it with your poor brethren and not care about this life at all, do not give in to your soul in any way for what is here” (Pis. 215, p. 123). This is the path of saving life indicated by St. Vasily Divine Gospel. Truly, the gospel life is a world-denying life, whether among crowds or in the desert. The first need felt as a result of this determination was the need for a teacher and mentor who would interpret the meaning of this life and guide him actively in it. In Caesarea, or thereabouts, there were monks, like St. Vasily says in the same letter, but they did not correspond to the ideal that formed in his mind while reading the lessons of the Gospel. This forced him to travel to the east to see with his own eyes how the world-denying life was carried out in perfection by the fathers, whose fame was spreading everywhere at that time. “Basily, after our separation, says Gregory the Theologian, keeps Caesarea for a short time and then takes up travels consistent with his proposed goal - philosophy” (ibid. p. 81). “I wished,” says St. himself. Vasily, find some brother who has chosen this kind of life, in order to swim with him across the fleeting wave of this life” (ibid.). There was no one nearby and it was necessary to look for his inuds. He searched in Mesopotamia, Syria, Palestine and Egypt. “And truly,” he says further, I found many in Alexandria; many in other places in Egypt, and others in Palestine, Coelesyria and Mesopotamia; I marveled at their abstinence in food; I marveled at their patience in their labors; I was amazed at the relentlessness in prayers - at how they overcame sleep, and without yielding to any natural necessity, always maintaining a high and unenslaved way of thinking in their souls, in hunger and thirst, in winter and nakedness (2 Cor. 11:27), having no attachment to the body, not agreeing to take any care for it, but living as if in someone else's flesh, they showed by their deed what it means to be here aliens (Heb.11:13), and what it means to live in heaven (Phil.3:20). Marveling at this and pleasing the lives of these men, who in practice show that they carry the deadness of Jesus in their bodies, I myself wished, as much as I could, to become an imitator of these men” (ibid.). There's St. Vasily found what he was looking for, saw how real world-deniers live. Now he breathed with jealousy and arranged his life according to the model of what he saw and heard. This, apparently, he had to do on his own, without assistants or closest leaders. There were monks in Caesarea and nearby, and St. At first Vasily clung to them, believing that they were what they should be, but it turned out that they were not what they were. Everything had to be re-arranged. The world-deniers known in that area almost all lived alone. This is not like the hermits and solitaries who were started by St. Anthony. There it went like this: when St. Anthony came out of seclusion, those who wanted to imitate him began to gather to him. He did not reject anyone, but settled everyone near his solitude at different distances from himself and from each other. Each lived separately, worked and was supported by this; in relation to asceticism, he followed the lessons of St. Anthony in everything; and this was observed so strictly that, as St. Anthony himself said, real monks did not allow themselves to take an extra step or drink an extra sip of water, unless this was determined by his elder. All these brothers lived in close love among themselves, and being apparently separated, in spirit they formed one brotherhood, unanimous and like-minded. In the middle of the area occupied by their cells, a church was built, in which on Saturdays and Sundays everyone gathered to pray together and receive Holy Communion. Christ's Mysteries, listen to elders' instructions and share, in mutual conversation, what God has sent to whom in experiences of spiritual life. As this matter went with St. Anthony, so it was arranged later with his closest disciples - Ammon of Nitria, Macarius of Kelli and Macarius of Scete. This is an image of a world-denying life, in which hermitage was wisely combined with the fraternal communication of all, and with the subordination of the elder Abbas. St. Basil, returning from a trip, saw that the monks who lived alone in his area were not at all the same as the hermits and solitaries who lived according to the rule of St. Anthony. They can rather be called singles than solitaries. How someone came to the idea of ​​leaving the world, put on a monastic robe and began to live alone - in the city and village, or outside the city and village - and lived according to his own understanding and according to his own will, having neither guidance nor evidence about the way of his life. When need forced him, or a desire was born, he went out into the world and hung out with the laity, visiting them himself and receiving them to himself. Such orders did not allow the zealous monk to achieve perfection in monasticism, leaving him to behave in the most correct manner compared to the laity, and for the weak they served as a stumbling block, and through them the entire monasticism was reproached. Basil the Great saw how inconvenient it was for such monks, with all their desire for the best and most perfect, to achieve their goal, and adopted the intention of transforming them, giving them the most expedient device. Namely, he decided to gather all such people into small brotherhoods 1 so that all the single men of the city or village and their environs would unite together and live together, having everything in common and submitting in everything to one abbot. This arrangement of scattered singles occupied him greatly, and in his rules he often turns to a lengthy explanation of why such a community should be preferred to solitary living; and the answer to the 7th question in the lengthy rules and the 18th chapter of the ascetic charters are especially devoted to this. Reading his reasoning, one should not confuse solitude and hermitism, which was practiced in Egypt and Syria and which is the highest image of a world-denying life, with the loneliness against which he speaks. The solitary birds that Vasily Veliky saw before his eyes were the same as our blueberry and monk monks, living in villages or somewhere in bee fields and copses. He wanted to gather them into brotherhoods; He advised them to unite together and live together. But he did not completely condemn them, or consider such a solitary lifestyle completely harmful. He only preferred the common life to it, but did not reject that even in this way of life one can achieve the supposed perfection if one leads it properly. This is evident from the fact that, when setting out the ascetic rules, he first of all puts the rules that these singles must adhere to in order to succeed in the spiritual life (17 chapters), and then he writes the rules for the Cenobites (also 17 chapters). Basil the Great wanted to transform monasticism in his thoughts not by word, but by deed, that is, by establishing a communal monastery and showing in it the order of how everyone should gather as one and live together, proving together through experience how adaptable this is to the goals of monasticism. They had some kind of brotherhood there (in Caesarea), gathered by Eustathius, but their order, although not bad, did not entirely satisfy the saint. Vasily, who at first was attached to them, but then retreated, for the sake of the unbelief of Eustathius, and probably his disciples. Where there is unbelief, do not look for anything true: everything is one guise. It is not clear, however, that he wanted to set up a monastery according to his thoughts in Caesarea. Rather, we must assume that he had long ago matured a plan to arrange it in the same place where his mother and sister were already laboring with a small society of nuns. He wanted to go there as quickly as possible and was only waiting for St. Gregory the Theologian, in order to retire with him into the desert and lay the foundations of a new community. He wrote to St. Gregory to hurry to him. He replied that he remembered the vow “to practice love together, which he made back in Athens, during the friendship there and the merging of hearts there; but cannot fulfill it, because one law has prevailed over another - the law commanding to serve parents over the law of partnership and mutual habit.” And he suggested that instead of permanent cohabitation, he should live together from time to time, visiting each other. “Sometimes I will stay with you, and sometimes you deign to visit me, so that we have everything in common, and the rights of friendship remain equal” (Writing 1). This answer does not seem to have caught the St. Basil in Caesarea. An uncontrollable desire to retire drew him to Pontus and he, without waiting for St. Gregory, went there alone (358). Having satisfied the first needs of the heart regarding his mother and sister, and having checked his plans with them, St. Vasily soon got down to business. The monastery of virgins, established by his relatives, was located on the banks of the Ira River, seven or eight stadia from Ivora, a small Pontic town with an episcopal see. On the opposite side of the river there was an area that attracted the eyes of St. Vasily; and there he decided to settle, laying the foundations of a future monastery. Having settled here with some of those who arrived with him, St. Vasily wrote again to St. Gregory, inviting him to his place, and at the same time depicted his desert like this: “Imagine a high mountain, covered with a dense forest, along the foothills of which a sloping valley spreads, constantly thickened with moisture from the mountain. All around the valley, a forest that has grown by itself from all kinds of trees serves as a kind of fence; There are deep ravines dug on both sides, and a river on the side; the mountain stretches moon-shaped and adjoins ravines. Here God shows me a place that exactly corresponds to the right; for this is how I see him in reality, as I am often accustomed to imagining him in my mind. Of all that I can say about my refuge, the most important thing is that, due to the convenience of my situation, being able to grow all kinds of fruits, for me it grows the sweetest of fruits - silence; because it not only frees us from urban riots, but also does not bring a single traveler to us, except those we meet while hunting animals” (Niz. 14). St. Gregory even now could not immediately rush to St. Vasily, and informing him about this, asked, among other things, to describe how their life flows and how their time is spent. St. Basil, answering him, wrote a complete picture of the world-denying life, which in reality was just beginning for him, but in his mind was contemplated in all its details. This letter can be called a predestination of the future charter, or a depiction of the ideal of life that was formed by St. Vasily during his travels and what he now irresistibly strove to accomplish. Here is the letter with minor abbreviations. “The position of the place,” you say, does not mean much and cannot create in your soul any desire to live with us until you find out something about. our way of life and how we spend our time. Reasoning worthy of your soul! “But I am ashamed to write about what I myself do in this desert night and day. For, although I left city life as a reason for thousands of evils, I could not leave myself. But I am like people who, because they are not accustomed to sailing at sea, become exhausted and feel nauseated, complain about the size of the ship as the reason for the strong rocking, and when they transfer from it to a boat or small vessel, they suffer from nausea and dizziness; because with them melancholy and bile pass along. My situation is similar in some respects; because, carrying with us the passions that live in us, we have the same rebellions everywhere, and therefore we derive little benefit from this loneliness. “What should we do, and where should we begin, in order to follow in the footsteps of the Leader of our salvation? for He says: “If anyone wants to come after Me, let him deny himself, and take up his cross, and come after Me” (Matthew 16:24). - Here's what: “We must try to have a silent mind. Just like an eye that is in constant motion, now turning to the sides, now turning up and down, cannot clearly see what is in front of it, but on the contrary, if you want to make its vision clear, you need to fix your gaze on one visible object; Likewise, the human mind, if distracted by thousands of worldly concerns, cannot clearly discern the truth. Just as those who are not yet bound by the bonds of marriage are thrown into confusion by frantic wishes, uncontrollable desires and some kind of torment of love, so those who have already entered into marriage are greeted by a new wave of worries: when there are no children, the desire to have them, and when there are children, care about their upbringing; protecting a spouse, caring for a home, supervising servants, losses under contracts, disputes with neighbors, litigation in courts, dangers in trade, labor in agriculture. Every day brings with it its own darkness to the soul, and the nights, receiving as an inheritance the worries of the day, deceive the mind with the same ideas. There is only one way to avoid this: it is withdrawal from this world.” “Removal from the world consists not only in being outside the world in body, but also in breaking away from all attachments with one’s soul. This, first of all, replenishes the soul with serenity, making it free from all the cares and worries of worldly and everyday life, and giving it the opportunity to accept in all its strength what is imprinted by Divine teaching.” “At the same time, it introduces one into solitude and, removing one from worldly customs that feed passions, tames them from the first step and gives the mind a way to completely cut them off from the soul. Just as it is not difficult to overcome tamed animals, it is more convenient to overcome desires, anger, fear and sorrow - these evil and poisonous animals in the soul with the power of reason, when they are lulled into silence and are not driven into rage by constant irritation. “Thus, solitary silence serves as the beginning of purification, when neither the tongue utters anything human, nor the eyes are busy looking at the goodness and proportionality in bodies, nor does the ear relax mental tension by listening to songs composed for pleasure, or the conversations of playful and ridiculous people, which, as a rule, most of all weakens mental strength. The mind, without being scattered over external objects, and not being entertained by the world under the influence of feelings, enters into itself, and from itself ascends to the thought of God; he who is illuminated by this kindness comes into oblivion about nature itself; the soul is not carried away either by the care of food or by worries about clothing, but, being free from earthly worries, directs all its zeal to the acquisition of eternal blessings, to ensure that chastity and courage, justice and prudence, as well as other virtues, which, being under these generic virtues, oblige the zealot to perform every task in life properly.” “In this way, a life is built full of pious exercises that nourish the soul with the Divine. And what is more blessed than this is to imitate the face of the angels on earth: at the very beginning of the day, to rush to prayer, to honor the Creator with songs and singing; then, when the sun is completely shining, having set to work, and having prayer with you everywhere, season your work with psalmody, like salt; because song consolations bring carefree and joyful peace to the soul?” “And the most important way by which we find what our duty obliges us to is the study of the divinely inspired Scriptures, because in them we find rules of activity, and in them the lives of blessed men, presented in writing, like some kind of animated pictures of life according to God, are offered for imitation of good deeds. Whatever one perceives oneself to be insufficient in, studying the Scriptures, in it, as if in a general medical clinic, one finds a cure suitable for one’s illness: from Joseph one learns chaste actions, from Job – patience, from David and Moses – meekness and lack of anger. And just like painters, when they paint a picture from a painting, often peering at the original, they try to transfer its features into their work; Likewise, one who is zealous about becoming perfect in all parts of virtue must, in every case, peer into the lives of the saints, as if into some moving statues, and what is good in them, then make his own through imitation.” “Again, if the readings are followed by prayers, then the soul, moved by love for God, approaches them more cheerfully and maturely. Beautiful is prayer that clarifies the thought of God in the soul. And through remembrance, the thought of God planted in us is the infusion of God himself into us. In this way we become the church of God, when the constant remembrance of God is not interrupted by earthly concerns and the mind is not disturbed by sudden passionate movements, but the Lover of God, who avoids everything, retires into God, repelling from himself the passions that lure him to intemperance, and spending time in activities leading to virtue.” “A humble and contrite way of thinking is characterized by a sad gaze lowered to the ground and carelessness about appearance. What those who cry do with intention, we must show unintentionally. The tunic must be gathered on the body with a belt; the girdle should not lie higher than the loins (this would be effeminate), and should not be pulled together so loosely that the tunic could flutter (this would be distracted). The gait should not be slow, which would reveal mental relaxation, and again, not fast and hasty, which would reveal frantic movements of the soul. The purpose of clothing is one - to serve as a covering for the flesh, sufficient in winter and summer. It is good if the tunic is so thick that the one who puts it on can keep warm without needing anything else. Shoes should be cheap in price, but sufficiently satisfy the needs.” “Just as in clothing one should prefer what is necessary, so in food bread will satisfy the need, water will quench the thirst of a healthy person, and seed jam can also maintain the strength in the body for the necessary needs. One must eat food without displaying frenzied greed, but in everything observing firm and sedate abstinence from pleasures, having a mind not idle from the thought of God even at this very time, and turning the very property of food and the structure of the body that receives it into an incentive to glorify the Organizer of the universe, Who has invented different kinds of food, adapted to the property of bodies.” “Prayers before eating food should be performed in a manner worthy of the gifts of God, which are now given and saved for the future. Let your prayers after eating food contain both thanksgiving for what has been given and petition for what is promised.” “One specific hour should be assigned for eating, and the same one, for a certain period of time, so that out of twenty-four hours in a day, only one is used for the body, while the other hours are spent by the ascetic in mental work.” “Sleep should be light, from which you can easily awaken, and the kind that naturally follows after eating a little food; it must be interrupted with intention by concerns about important matters. And immersion in deep sleep until the limbs relax, which gives time to unreasonable dreams, will put the sleeper in this way to death every day. On the contrary, what others use the morning for, midnight serves the ascetics of piety; because the silence of the night most of all gives freedom to the soul, when neither the eyes nor the ears transmit harmful sights or rumors to the heart, but the mind remains alone with God, and as it corrects itself by remembering past sins, it prescribes for itself rules for evading evil, and for committing intentional acts it asks for God’s help.” “This is the legend of brotherly love for you, oh dear head!” St. Gregory finally found the opportunity to leave his people and come to Pontus to St. Vasily. The consolations of friendship did not change anything in the way of life already established here; and they prayed together, held vigils together, studied the Scriptures together and wrote monastic rules, and worked together. But everything here was meager, poor, miserable. St. Gregory, upon returning home, writing to St. Vasily also concerns how they spent their lives here. He remembers a shelter without a roof and doors, a hearth without a fire and walls dried over fire, and the inhabitants of such chambers, thirsty in the water, and eating bread, over pieces of which teeth slide, who nevertheless work, filling up ravines, clearing the area and fertilizing it. I remember, he says, about the carts that we dragged on our shoulders and with our own hands, on which traces of the labors of that time remain to this day” (List. 4th). This is the outside! But when he later moves on to spiritual life, he does not even find words to praise it. “Who will arrange me according to the months of former days” (Job 29:2), in which I rejoiced with you in suffering: because what is sorrowful, but voluntary, is preferable to what is pleasant, but involuntary? Who will give me these psalmody, vigils and prayerful migrations to God? Who will give life as if immaterial and incorporeal? Who will give the consent and unanimity of the brothers whom you are leading to the heights of deification? Who will give competition and encouragement to virtue, which we have protected by written statutes and rules? Who will give diligence in reading God's words, and with the guidance of the Spirit, the light found in them? Who will give (I’ll say about the smallest and most insignificant) daily and manual labor - carrying firewood, cutting stones, planting, watering? - (Writing 5th). This is the established tradition among St. Vasily’s life is difficult for the body and fruitful for the spirit. At St. Basil already had a brotherhood, which St. unanimously praises. Grigory. And this is nothing to be surprised at. He probably arrived there with some comrades who agreed in advance to follow him wherever he led, and from the very beginning his cell was not alone; but then cell after cell quickly began to be added to them, and the brotherhood multiplied. The material for it was supplied in sufficient quantity by single skaters, of whom there were quite a few. The most zealous of them could not help but see what a saving work St. was doing. Vasily, setting up a hostel, - and they flowed to him. Thus, a large brotherhood was soon formed, which had everything in common and which in everything obeyed one reliable head, who inspired complete trust and disposed to obedience. Social order was established right away. Oriental samples served as indicators for them, applying them to local conditions. But St. Whatever Vasily introduced, he introduced it not only because he saw it or wanted it, but because the spirit of world-denying life demanded it. Why did he try to comprehend everything he started, so that those who performed it would do it intelligently, with the conviction that it was impossible otherwise. In order to illuminate all his orders with such intelligent light, he held conversations with the brethren, in which he derived the laws of their chosen life from Scripture, confirmed them with the examples of the fathers, and explained them with certain considerations. He then decided to convey these oral conversations in writing, in which the treasures of the spiritual world-denying life were preserved for us in the completeness that one could wish for. Works of St. Vasily did not limit himself to setting up this one Pontic monastery. She was exemplary; Following her example, he later established similar ones in other places. Ruffin (Church History Book 2, Chapter 9) and Sozomen (Church History Book 6, Chapter 17) say that St. Vasily walked around Pontus, arousing minds weakened by Arian dissent; and from the zealots of piety he formed communal brotherhoods. And in his statutory writings it is indicated that there were others near his monastery, of the same rank and spirit: for he will give them the rule to help each other, and for their superiors to gather from time to time for mutual consultations (pr. pr. 54). This is very similar to what happened at Ave. Pachomius. Having laid solid foundations for a godly life in his monasteries, St. Vasily had to leave them for a while. The troubles caused by the Arians in Caesarea prompted its bishop Diania to invite St. Basil in defense of Orthodoxy against the evil established by the Arians at the wicked council in Rimini. He ordained him as a presbyter (362) and entrusted him with the work of preaching. But this absence lasted a short time, no more than a year. Bishop Dianius soon died; Eusebius was elected in his place, who at first was good to St. Vasily, and then began to look at him somewhat askance. This prompted St. Vasily left Caesarea and settled again in his beloved desert, where, in addition to the usual concerns of the abbot and monastic labors, he most devoted himself to the study of God. Scriptures. With him was here again at this time St. Gregory, and they worked together. St. himself writes about this. Basil the Great. He left Caesarea secretly. The Caesareans, seeing that he no longer appeared and learning that he was again in the desert, wrote to him and asked him to return. St. Basil, answering them, sets forth the reasons for both his first and second removal from Caesarea. “Then,” he says, “I retired, running away from the noise of city life; and now, because I was possessed by some kind of love for Divine dogmas and a desire to philosophize about them.” He wisely hid the real reason to preserve the peace of the church. “I have found,” he says further, a chosen vessel and a deep well, I mean the mouth of Christ - Gregory. Why am I asking you, give me some time too; I ask a little, not because I have loved city life (for it is not hidden from me that the evil one deceives people with such things), but because I consider dealing with saints to be the most useful. For, by myself reasoning about divine dogmas, and more often by listening to those who reason, I acquire a skill for speculation, which is difficult to give up” (Pis. 8). How long did St. stay here? Gregory, it is impossible to determine; but having retired, he used all his efforts to reconcile Bishop. Eusebius with St. Vasily, which he managed to do by the year 366. The time of the second stay of St. Vasily in the desert lasted three years. Some of the ascetic writings must belong to this time; and perhaps the brief rules were all drawn up at this time. Leaving the monastery this time, St. Vasily did not return there for permanent residence, but served the Church for the rest of his life, first in the rank of presbyter until 370, and then in the rank of Bishop until the end of his life at the beginning of 379 - however, he did not leave the monasteries under his care; but he was in charge of everything about them, being in constant written communication both with the superiors and with other brethren who had the need. When he became a bishop, then, examining the churches of his Diocese, he visited his monasteries and gave himself rest in them. However, he sometimes retired to his monastery with the sole purpose of resting a little and refreshing his spirit. When the need was urgent, he sent trusted representatives to organize affairs and calm the minds in the monasteries, in the then troubled time, which he himself likened to sifting wheat in a sieve. All this can be seen from one letter that he wrote to his ascetics in 375 - He says in it: “Holy God is able to grant the joy of meeting with you to me, who always desires to see you and hear about you; because I find peace of mind in nothing else but in your success and perfection through the fulfillment of the commandments of Christ. But until this has been given to me, I consider it necessary to send my most sincere and God-fearing brethren to visit you, and to converse with your love in a letter. For this very reason, I sent our most reverent and sincere brother, co-presbyter Meletius, co-presbyter of the Gospel, who will tell you about my love that I have for you and about my spiritual care for you; because day and night I pray to the Lord for your success, so that for your salvation I too may have boldness in the day of our Lord Jesus Christ, and you may shine in the light of the saints when your work is tested by the justice of God” (Pis. 218). Of the circumstances of his personal visit to the monasteries, St. remembers one thing. Cassian (Article 7, Chapter 19). One senator, leaving the world, distributed his wealth to the poor, and left a certain part for himself, because he could not decide on self-sacrificing poverty and being in complete subordination to the abbot, eating along with other brethren by the labor of his hands. Having met him, St. Vasily told him: “And you lost your senatorial position, and you did not become a monk.” Another circumstance is written about in Fatherland books. In one monastery of St. Vasily asked the abbot: do you have a brother who is especially distinguished by humility? When he pointed to one, St. Vasily called him and ordered him to serve water in his hands. When he completed this task, St. Vasily took a vessel with water and said to his brother: stand, and I will give you water in your hands. The brother accepted this unquestioningly. St. Basil said then: this is a real humble man. - And there is one thing in the rules - to accept services from elders (page 31-c). A similar incident occurred in the life of St. Pachomius. The above letter is not the only one. St. Basil often wrote on various occasions of monastic life. In these letters, in brief sketches, one can see the spirit of asceticism with which St. wanted to inspire his disciples. Vasily. We present them all here. This will be a good preliminary acquaintance with the Rule of St. Vasily, before setting out the charter itself. Sending to one abbot someone who wanted to renounce the world and accept monasticism, he shows him how to do this. “Someone, as he himself says, having known the vanity of the world and having experienced that the pleasures of this life are subject to vicissitudes, and only prepare the substance for the eternal fire, and quickly pass away, he came to me with the intention of moving away from this difficult and lamentable life, leaving behind carnal pleasures and henceforth following the path leading to the abodes of the Lord. Therefore, if he really firmly desired this truly blessed life, and had in his soul a wonderful and praiseworthy love, loving the Lord our God with all his heart, with all his strength and with all his mind, then it is necessary that your piety show him the difficulties and inconveniences of the narrow and narrow path, and at the same time confirm him in the hope of blessings, not yet visible, but prepared according to the promise worthy of the Lord. Writing on this occasion, I beg your incomparable perfection in Christ to instruct him as much as possible; and let him, without me, make a renunciation of the world for the sake of pleasing God, and let him be instructed in the initial rules, as established and set forth in writing by St. Fathers and also let you offer him everything related to ascetic rigor; and thus he will be introduced into this kind of life, and, by his own will, having taken upon himself exploits for the sake of piety, bowing under the good yoke of the Lord, arranging his life in imitation of us for the sake of Him who became poor and who bore flesh, and striving towards the goal, to the honor of the highest calling, he will be worthy of praise from the Lord. Here, too, he wanted to accept the crown of love for God, but I put it off until time, wanting, together with your piety, to anoint him for such feats, and to appoint one of you, whom he himself would find, as a mentor of asceticism, so that he would perfectly guide him, and with my strong and blissful zeal made him a fighter worthy of approval, defeating and overthrowing the world ruler of the darkness of this age and the spirits of malice with which we are at war, according to the word of the blessed Apostle (Eph.6:12). Therefore, what I intended to do with you, let your love for Christ do without me” (Pis. 23). These are the instructions for those entering the hostel directly from the world. But, as already mentioned, St. Vasily, although he did not reject loneliness, nevertheless preferred the community. Why, having met several singles in one place, he convinced them to join together and form a community fraternity. They agreed. So that this intention of theirs does not change, St. Vasily, after personally convincing them, later wrote to them (Pis. 287). “I think that by the grace of God, you have no need for any other conviction, after those conversations that I personally had with you, convincing you all to accept the corporate life in imitation of the Apostolic way of life, which you accepted as good instruction and thanked the Lord for this. Therefore, since what I have said is not just words, but such lessons that should be put into action, for the benefit of yourselves, who received them, for the comfort of me, to whom this advice was offered, for the glory and praise of the name of Christ, which is called upon you; then for this very reason I sent our beloved brother to you, so that he would recognize the zealous, and arouse the lazy, and bring those who resist to my knowledge, because my great desire is to see you united together and to hear about you that you do not love a life that is not witnessed by anyone, but agree to better all be for each other and guardians of the strict implementation of the rules and witnesses of success. In this way, each of you, both for yourself and for your brother’s success, will receive a perfect reward, to obtain which you must all assist each other in word and deed through constant discussions and persuasion. Most of all, I urge you to keep in mind the faith of your fathers and not to be shaken by the suggestions of those trying to seduce you into your silence; for you know that strictness of life, not enlightened by faith in God, is unhelpful in itself, and right faith without good deeds is not able to place us before the Lord, but that both must be together, so that the man of God may be perfect, and may our life not be weakened by a lack of something; because faith saves us, as the Apostle says, made possible by love (Gal. 5:6).” This is written about joining a hostel; and how those gathered together should live and what rules they should adhere to, this was depicted by St. Basil, in a letter similar to a district epistle, which he wrote, as one might guess, immediately after his secondary departure to Caesarea (in 366) and in which he describes what a world-denying life should be in perfection. This is the 22nd letter. “In the Inspired Scripture there are many rules that those who are zealous for the good of pleasing God must observe. But I considered it necessary to make a brief reminder, as directed by the inspired Scripture itself, for now only about those duties about which you are now asked.” “A Christian should have a mentality worthy of a heavenly calling and live worthy of the Gospel of Christ. A Christian should not be distracted or distracted by anything from remembering God and His will and judgments. A Christian, having become above the justifications of the law in everything, must neither swear nor lie. He must not blaspheme; should not offend; should not quarrel; should not take revenge for himself; must not repay evil for evil; should not be angry. He must be long-suffering, endure everything, no matter what; and whoever does injustice should be rebuked in a timely manner, not with a passionate movement to avenge himself, but with a desire to correct his brother, according to the commandment of the Lord. He must not say anything about his absent brother with the intention of slandering him; this is slander, even if what was said was true. You need to turn away from a person who slanders your brother. Shouldn't be funny. One should not laugh and tolerate laugh-makers. You should not idle and say anything that does not serve either the benefit of those listening, or any necessary or God-allowed matter for you.” “Why should those engaged in work, as much as possible, try to ensure that the work is carried out in silence, and that even the kindest speeches are given by those who, after testing, are entrusted with arranging the word for the building of faith, so that the Holy Spirit of God will not be offended. None of the strangers should voluntarily approach any of the brethren or talk to him, until those assigned to oversee the general deanery throughout all judge whether this is pleasing to God for the common good.” “One should not be enslaved to wine, desire to eat meat, and generally be voluptuous in the consideration of food or drink; because the ascetic abstains from everything. What is given to everyone for use should not be considered property, or hidden away; but one must look at all this with care, as if it belongs to the Lord, and not pass without attention even that which is accidentally abandoned or neglected.” “No one should be master even of himself; but each, as given by God to the service of unanimous brethren, is accordingly obliged to reason about everything and do everything, remaining, however, in his own rank. One should not grumble either when there is a lack of what is needed or when one is tired from work; because everyone is judged by those who are given the power to do so.” “One should not allow oneself to cry or any other kind, or movement that shows irritability, or deviation from the undoubted confidence in the presence of God. The voice must be proportionate to the need. You should not answer anyone, or do anything insolently or contemptuously, but you must show modesty in everything and respect for everyone. One must not intentionally blink an eye or use any other sign or movement of a member that insults a brother or shows contempt.” “One should not try to be smart in clothes or shoes: this is vanity. To satisfy bodily needs, one should use something that is not expensive. Nothing should be spent beyond necessity and for the sake of pomp: this is abuse.” “One should not seek honor and strive for primacy. Everyone should prefer everyone else to themselves. Shouldn't be disobedient." “He who is able to work should not eat bread in idleness, but he who is busy doing something for the glory of Christ must force himself to be zealous in his work, to the best of his ability. Everyone must, with the approval of their superiors, do everything with reason and conviction, not excluding eating food and drink, so that this is done for the glory of God. One should not move from one task to another without the approval of those assigned to manage it, unless inevitable need suddenly calls someone to help the weakened. Everyone is obliged to remain in what he is assigned to, and should not, transgressing the measure of his own duty, take on what is not entrusted to him, unless those who have the power to dispose of this recognize someone in need of his help. No one from the other worker should be in one working room. One should not do anything out of rivalry, or out of a desire to surpass someone.” “One should not envy the good reputation of another, and rejoice at someone else’s shortcomings. In the love of Christ, one must grieve and lament over the shortcomings of a brother, but rejoice in his success. One should not look indifferently at those who sin or remain silent about them. The one who reproaches must reprove with all compassion, in the fear of God, and with the intention of converting the sinner.” “The person accused or receiving a reprimand must accept this willingly, recognizing that his own benefit lies in correction. When someone is accused, no one else, in front of the accused, or in front of others, should make any objections. And if the accusation seems unfounded to someone, then he must speak alone with the accuser and convince him, or convince himself... Everyone, as much as he has the strength, must heal the one who has something against him. One who has sinned and repented should not remember evil, but must forgive him from the heart.” “Whoever says that he has repented of sin must not only lament what he sinned, but also bear the worthy fruits of repentance. He who has been admonished regarding his previous sins and has been deemed worthy to receive remission of them, if he sins again, prepares for himself a judgment of wrath that is more severe than before. Anyone who, after the first and second admonitions, remains in his sin must report this to the superior - and then, having received a reprimand in front of many, he will perhaps come to shame. And if even in this case he does not correct himself, it is necessary to cut him off as a temptation and look at him as a pagan and a tax collector, in order to bring safety to those who zealously work in obedience, according to what has been said that when the wicked fall, the righteous come into fear. But we should also cry for him, as for a member cut off from the body.” “The sun must not be allowed to go down on a brother’s anger; otherwise the night may separate both, and leave them with inevitable condemnation on the day of judgment. We must not delay the time of our correction; because the morning day is not true for us: many, having planned many things, did not live to see the morning day.” “One should not be deceived by a satiated belly, from which night dreams arise. We should not be amused by excessive work, and transgress the limits of moderation, according to what the Apostle said: “having food and clothing, we will be content with these” (1 Tim. 6:8); because abundance beyond need shows covetousness; and covetousness is condemned as idolatry ( Col. 3:5 ). One should not be a lover of money, and one should not collect unnecessary treasures. He who comes to God must love poverty in everything, and be nailed to the fear of God, like the one who said: “Nail my flesh to Thy fear; I was afraid of Your judgments” (Ps. 119:120). “May the Lord grant to you, having accepted with all conviction what has been said, to reveal to the glory of God fruits worthy of the Spirit, according to the good pleasure of God and the assistance of our Lord Jesus Christ. Amen". These are the letters - the fruit of caring for the hostels; but St. Vasily did not despise solitaries, and if someone did not want to join the brotherhood, but remained a solitary, he did not leave him with his care, but only tried to protect his life with proper rules, so that he too could safely achieve the sought salvation and perfection in Christ Jesus. There are two letters that, according to their content, refer to solitaries; one is to Chilon (letter 39), and the other is general, without a special inscription (letter 40). In the first he sets out at length the rules of solitary life, saying: “I will be the culprit of the saving deed for you, my sincere brother, if you willingly accept advice from me on what you should do, especially in such cases about which you asked me to give you advice.” “Many may have had the courage to begin a solitary life, but not many have bothered to complete it as they should. And without a doubt, the end of the matter is not in one intention, but in the end - the fruit of labor. Therefore, there is no small benefit if someone does not rush to the end of the intention, but limits the monastic life to just the beginning, and what is most ridiculous is that he abandons the intention itself, for which outsiders accuse him of lack of courage and prudence. About such the Lord says: “Whoever wants to build a house, doesn’t he first calculate what he has and what he has to finish it, lest when he lays the foundation and is not able to finish it, someone walking by will begin to curse him, saying, ‘This man has laid the foundation and is not able to finish it?’” (Luke 14:28–30). Therefore, let the beginning be followed by zeal for success in a good deed. For even the most courageous ascetic Paul, wishing that we would not provide ourselves with previous good deeds, but would daily prosper more and more, says: “Forgetting those things which are behind, but stretched forth to those things which are ahead, deliberately pursuing, for the honor of the high calling” (Phil. 3:13-14). Such is the whole of human life: it is not content with what has gone before, but is nourished not so much by the past as by the future. What good is it for a person to have yesterday’s full belly, if now, with renewed hunger, he does not find the characteristic consolation of food? Likewise, the soul does not benefit from yesterday’s good deed if the fulfillment of righteousness is abandoned on this day. For it is said: as I find you, so will I acknowledge you. “Let it be known to you, brother, that he is not perfect who begins well, but he is skillful before God who gives a good account of his work.” Therefore, do not give “sleep to your eyes and slumber among yourselves” (Ps. 131:4), until you are saved like a chamois from a snare, and like a bird from a net. For look, you are walking among nets and walking on top of a great wall, from where it is not safe to fall.” “Do not, however, suddenly reach out to the very top of asceticism; above all, do not rely on yourself, lest you fall from the heights of ascetic life due to inexperience. For gradual progress is better. Little by little, take away the pleasures of life, destroying all your skills, so that by your opposition, suddenly irritating every desire for pleasure, you do not turn a crowd of temptations against yourself. When you gain the upper hand over the addiction to one pleasure, then enter into the struggle against the addiction to another; and in this way you will overcome in good time any inclination to pleasure. For the name of pleasure is one, but the types of pleasure are different.” “Above all, be patient in every temptation. And how many different temptations the faithful are tested, sometimes by worldly losses, sometimes by accusations, slander, opposition, slander, persecution! All this and the like serve to test the faithful.” “Moreover, be silent, not rash in speech, not argumentative, not stubborn, not vain, do not misinterpret everything, but love fidelity, be laconic, always ready not to teach, but to learn.” “Do not be curious about worldly life; it won't do you any good. For it is said: “Let not my mouth speak of the deeds of men” (Ps. 16:4). He who speaks pleasantly about the deeds of sinful people readily awakens in himself a passion for pleasure. But wish to know better the life of the righteous; for in this you will find benefit for yourself.” “Don’t be eager to show yourself in public, going around villages and houses; but run through them like nets for the soul. And if someone, out of great reverence, convinces you to go up to his house, then let him learn the faith of the centurion, who kept the Lord Jesus, who hastened to him for healing, from doing so, saying: “Lord, you are not worthy to come under my roof, but just speak the word, and my servant will be healed” (Matthew 8:8). The Lord spoke, and the boy was healed. Let it be known to you, brother, that it was not by the presence of Christ, but by the faith of the one asking, that the sick man was freed from his illness. So now, no matter where you pray, if the sick person believes that your prayers will help him, everything will be fulfilled according to his desire.” “Love those close to you no more than the Lord. For it is said: “Whoever loves father or mother more than Me is not worthy of Me” (Matt. 10:37). What does this commandment of the Lord mean? “What is said elsewhere: “Unless someone takes up his cross and follows Me, he cannot be My disciple” (Luke 9:23; 14:27).” “If you died with Christ for your relatives according to the flesh, then why do you want to live with them again? If you again build for your relatives what you ruined for Christ, then you make yourself a criminal. Therefore, do not leave your place for your relatives; for when you leave a place, you perhaps leave your morals.” “Do not love crowds, villages and cities; but be a desert lover, always remaining undistractedly within yourself, recognizing as your work only prayer and psalmody. Don't neglect reading; especially read the New Testament. All Scripture is inspired by God and is profitable (2 Timothy 3:16).” “With everyone with whom you deal, be without offense in everything, reasonable, brotherly loving, humble in wisdom; Do not store up expensive dishes for the purposes of love of hobbies: for this, what you have is enough; do not take anything from anyone except what is necessary for monastic life; especially avoid gold, as a denouncer of the soul, a father of sin, a servant of the devil. Do not make yourself guilty of love of wealth under the pretext of serving the poor. And if someone brings you money for the poor; Having learned who is poor, advise the very one who gives you money to take it to the poor, so that by accepting money from him you do not defile your conscience.” “Run away from pleasure; love self-control; and train your body in labor, and accustom your soul to temptations. Recognizing the separation of soul and body as liberation from all evil, expect the enjoyment of eternal blessings, of which all the saints have become partakers.” “When weighing the devil’s suggestion, which will attack you, oppose it with a pious thought and yield to the latter, like the tilt of a bowl on a scale. Especially when the evil thought that arises in you says: “What is the use for you to live in this place? What are the benefits of moving away from cohabiting with people? Or don’t you recognize that the bishops of God’s Churches, appointed by God, usually live together with people, and constantly celebrate spiritual festivals, at which there is a lot of benefit for those present? For there is the solution of tributary fortune-telling, the explanation of the Apostolic teachings, the exposition of Gospel thoughts, the teaching of Theology, a meeting with spiritual brothers, who, by seeing their faces, bring great benefit to those who meet them. And you have made yourself a stranger to so many blessings, and you sit here, running wild along with the beasts. For you see here great desolation, no small gloominess, lack of teaching, alienation from the brethren, and a spirit of great negligence about the commandments of God.” So, when such an evil thought, having risen in you, wants to seduce you from the path with such and similar plausible pretexts, then in a pious thought oppose it with actual experience, saying: “You tell me that there is good in the world. I know this too; but I also know that there this good is mixed with evil, and the evil far exceeds the good. Not knowing how to properly use the good of the world without damaging myself with its evil, I left the world and moved here. - And I, once at spiritual festivals, met barely one brother, who, apparently, feared the Lord, but he was also possessed by the devil, and I heard from him pompous speeches and fables, designed to deceive those who met him, and after him I met many thieves, predators, oppressors; I saw the ugly appearance of the drunken, and the blood of the oppressed; I also saw the beauty of wives, which tempted my chastity; and although I avoided fornication itself, I nevertheless desecrated my virginity with the thoughts of my heart. True, I heard many soul-helping speeches; however, I did not find any virtue in any of the teachers that corresponded to the speeches. And after that I heard thousands more lamentable stories that invaded my soul with their pampered sounds. I also heard the pleasant-sounding harp, the applause of those jumping, the voice of laughers, I heard a lot of nonsense and jokes, the cry of countless crowds; I saw the tears of the insulted, the torment of those taken into captivity, the sobs of those subjected to torture. I saw all this; and it was not a spiritual meeting here, but a sea, stormed and disturbed by the winds, which sought to cover everyone at once with its waves. Tell me, evil thought, tell me too, demon of short-term voluptuousness and vanity, what is the use of seeing and hearing this for me, who cannot help the offended, do not have the opportunity to protect the powerless, correct those who have sinned, but rather can destroy myself? Just as a small amount of pure water disappears when there is a strong rise of wind and dust; Likewise, what you think we will do good in the world is darkened by many bad deeds. Therefore, like a bird, I move to the mountains to get rid of the snare of those who catch (Isa. 123:7). - And I, oh evil thought! I live in the same desert in which the Lord dwelt. Here is the oak of Mamre; here is a ladder leading to heaven, and the regiments of angels seen by Jacob. Here is the desert in which the people, having purified themselves, received the law, and thus entered the land of promise and saw God. Here is Mount Carmill, on which Elijah, settling, pleased God. Here is the plain to which, having retired, Ezra, by God’s command, regurgitated all the inspired books. Here is the desert in which Blessed John, eating locusts, preached repentance to people. Here is the Mount of Olives, on which Christ prayed while ascending, teaching us to pray. Here Christ is a lover of the desert. Here is a narrow and narrow path leading to life. Here are teachers and prophets, wandering in deserts, and in mountains, and in dens, and in the abysses of the earth (Heb. 11:38). Here are the Apostles and Evangelists, and the life of the monks, which has no city for itself. I voluntarily accepted this in order to receive what was promised to the martyrs of Christ and all the other Saints, so that I could truthfully say to me: “For the words of Your lips I have kept the cruel ways” (Ps. 16:4). For I know the God-lover Abraham, who listened to the voice of God and moved into the desert, and Isaac the oppressed and the wandering patriarch Jacob, the chaste Joseph who was sold, the three youths, the inventors of abstinence, fighting the fire, Daniel thrown into the lion's den, fearlessly preaching to Jeremiah, condemned to the pit of the mud, the Spectator of mysteries Isaiah, cut with a saw, the accuser of adultery, John, cut with the sword, the martyrs of Christ put to death. And why should I prolong my speech? The Lord and the Savior himself were crucified for us, in order by His death to revive us and to encourage and attract everyone to patience. I hasten to Him, both to the Father and to the Holy Spirit. In order to do this, I strive to be His sincere one, recognizing myself as unworthy of what is good in the world. However, I am not for the world, but the world is for me.” “Considering this within yourself and zealously doing it, according to what has been said to you, strive for the truth even to the point of death. But the Apostle also says: “Take heed, lest there be any evil in any heart of yours, who will depart from God. But comfort one another, and edify one another until now, which is called” (Heb. 3:12–13). By living this way, brother, you will save yourself, and you will make us happy and glorify God, forever and ever. Amen". In a letter to the 40th St. Vasily, in a concise and brief outline, presents the main features of hermit life. “Study, monastic, a faithful person and a worker of piety; learn the Gospel life, enslavement of the body, a humble way of thinking, purity of thought, eradication of anger in yourself. He who is subject to punishment, add for the sake of the Lord; deprived, do not sue; hated, love; persecuted, endure; blasphemed, pray. Be dead to sin, crucify to God. Place all your care on the Lord, so that you may have a place for yourself where there are ten thousand angels, the triumph of the firstborn, the thrones of the Apostles, the presidency of the prophets, the sceptres of patriarchs, the crowns of martyrs, the praises of the righteous. Desire to be numbered with these righteous people, in Christ Jesus our Lord. To him be glory forever and ever. Amen". 1. Charter of St. Basil the Great These letters are given by us, as well as all the previous ones, deliberately for preliminary acquaintance with the charter of St. Vasily. Let us now proceed to a detailed presentation of the statute itself. This charter is depicted in the writings of St. Basil, called ascetic. These include rules set out at length, rules set out briefly - both in questions and answers, and ascetic regulations, with all this preceded by words about renunciation of the world and world-denying life in general. In the Russian translation, all these writings make up the 5th volume of the works of St. Basil the Great. The words set forth the theory of asceticism; in the rules, lengthy and short, they contain the very laws and orders of asceticism, the indication of which was given occasion either by life events, or by questions from the brethren; the statutes offer a summary of everything that was said before, as if not completed. St. began to write the rules. Vasily from the very beginning of his renunciation of the world, together with St. Gregory, as can be seen from the latter’s letter. The source for them was primarily the Word of God, which nourished and developed the main idea and meaning of the world-denying life and the manner of its most successful passage. That is why all the rules of St. Basil is confirmed by the words of scripture addressed to different aspects of asceticism. The rules of the great Eastern Fathers, especially the Egyptian ones, served as guidance in their compilation. One might think that in the hands of St. Basil were the written rules of these Fathers. Why, when writing to the abbot about accepting a newcomer, he, as we have seen, advises to instruct him “in the initial rules, as established and set out in writing by the Holy Fathers.” – Reading the rules of St. Basil after the charter of St. Pachomius and the writings of St. Anthony, one cannot help but see that there and here both the spirit of asceticism and its external expression are the same. A distinctive feature of the Charter of St. Basil the Great is that he goes little into the details of external life and clarifies more the inner side of its various manifestations. Everything established by him is brought under reasonable principles; so from the first time it seems that everything is taken from the mind, that is, it is not a matter of life experience, but one of reasoning and consideration of the mind. In fact, it was like this: the desire for a silent life in renunciation of the world led him to the East; The life experiences he saw gave him an idea of ​​what a world-denying life should be like; the study of Scripture developed this idea into a complete picture, which St. Vasily himself implemented, and taught others to implement. This is the origin of the Charter. His reasonableness depends on the spiritual mood and character of the saint. Vasily. In presenting the Charter we will follow the following order: A. First, let us present the theory or design of asceticism in the world-denying life; B. Then we will outline the Rules or Charter themselves. A. The purpose of asceticism 1. Our first task now is to ascend again into a living union with God through cleansing ourselves of passions St. Basil begins with the main goal of man and thought after thought reaches asceticism as a condition for achieving this goal, considering it obligatory for a Christian, according to the principle that he who is obliged to the goal is also obliged to the means. He says: “everything that can contribute to the intention of saving the soul must be observed with fear, as a Divine commandment” 3. His train of thought is this: the final goal and good of man is communication with God: sin has alienated us from God and keeps us at this distance through the passions that possess us. Why, in order to return to the message, it is necessary to cleanse oneself of passions by killing them; and this is asceticism. He convinces: “Man is created in the image and likeness of God; and sin, drawing the soul into passionate desires, changed the beauty of the image. But God, who created man, is true life: therefore, whoever has lost the likeness of God in himself has also lost communion with life; and whoever is outside of God, it is impossible for him to be in a blessed life. So, let us return to the original grace, to which we made ourselves aliens through sin, and again adorn ourselves in the image of God, dispassionately becoming like the Creator. For whoever, through imitation, as far as this is possible, has depicted in himself the dispassion of God’s nature, has restored the image of God in his soul. And whoever has become like God, in the way now shown, has, without a doubt, acquired the likeness of God’s life, constantly remaining in eternal bliss. Therefore, if through dispassion we again restore the image of God in ourselves, and likeness to God gives us unceasing life, then, neglecting everything else, let us use our care to ensure that our soul is never possessed by any passion, but on the contrary, so that our thought, when attacked by temptations, remains unshakable, and so that through this we become partakers of God’s bliss” (p. 68). This is mortification itself, the life-giving power of which depends on the fact that through it we become partakers of the death on the cross of Christ the Savior, by which life was given to us. By faith in the Lord we enter into conditions under which spiritual life in communion with God can develop in us; its very development into action is accomplished through self-crucifixion. We are committed to this in Baptism itself. This is explained by St. Vasily in response (cr.) to the 234th question: “How does a person proclaim the death of the Lord? As the Lord taught, saying: “If anyone comes to Me, let him deny himself and take up his cross” (Matt. 16:24), and as the Apostle put it, confessing about himself: “Peace was crucified to me and to the world” (Gal. 6:14), - for which we made a preliminary promise in Baptism itself. For he says: “If we were baptized into Christ Jesus, we were baptized into His death” (Rom. 6:3); interpreting what it means to be baptized into the death of the Lord, we add to this: “For our old man will be crucified with Him, because sin will not work for us” (Rom. 6:6), but, having been cleansed of all attachment to life, become worthy of the testimony of the same Apostle, who said: “For in death your life is hidden with Christ in God” (Col. 3:3), so as to dare We should boldly say: “The prince of this world is coming, and in me he will have nothing” (John 14:30)” (Similar in the book 237). So, in Christianity the most essential thing is cleansing oneself from passions through feats of self-mortification. For this reason, “every Christian should primarily and most of all take care of being naked from the varied and varied passions by which the soul is desecrated” (p. 78). It takes work and a lifetime of work. This is why the law was laid down so that “those who want to acquire the kingdom of heaven should force themselves in every possible way.” “The kingdom of God belongs to those who use compulsion, and those in need take it away” (Matthew 11:12). This is the Gospel word. It called compulsion the exhaustion of the body that Christ’s disciples endure in renouncing their own desires and bodily rest, while keeping all the commandments of Christ. Therefore, if you want to capture the kingdom of heaven, use compulsion, bend your neck under the yoke of Christ’s service, tie it with a yoke on your neck; let him oppress your neck; thin it out through the work of virtues, in fasting, in vigil, in obedience, in silence, in psalmody, in prayers, in tears, in handicrafts, in enduring any sorrow inflicted on you by demons and people. Let the lofty thought not inspire you to weaken your labors over time; Be afraid lest you be caught naked from your virtues at the door of departure, and lest you be left outside the gates of the kingdom” (p. 61). This is the general Christian duty, not only of monks, but also of the laity. It is true that “the man-loving God, who cares about our salvation, gave human life a twofold direction, that is, marriage and virginity, so that those who are not able to endure the feats of virginity would enter into cohabitation with a wife” (pp. 46, 47), but permission for marriage is not permission for everything. And from the spouses “an account of chastity, holiness and likeness to those who lived holy in marriage and in raising children will be required. – Do you agree that the Gospel is given to those who are married? Of course it is; obedience to the Gospel will require an account from all people, whether they are monks or live in marriage. For a person who has entered into marriage, it is enough that he is excused for intemperance, the wishes of his wife and cohabitation with her; other commandments, although equally legal for everyone, are not safe for violators. And Christ, preaching the commandments of the Father, addressed those living in the world. And if it happened that the questioned one answered His disciples alone, then He testified, saying: “But I speak to you, I speak to everyone” (Mark 13:37). Therefore, you, who have chosen to live together with your wife, do not give up, as if you have the right to indulge in the world. To improve your salvation, you need more work and caution; because you have chosen your home among the snares and under the power of apostate (enemy) forces, you have incentives to sin and all your feelings are strained day and night to lust for them. Therefore, know that you will not avoid the fight against the apostate (the devil) and you will not win victory over him without much labor in defense of the Gospel dogmas. For how can you refuse to fight the enemy while leading your life in the very field of warfare? And this field is the entire earth under heaven, around which the enemy circles and bypasses like a mad dog, looking for someone to devour, as we learn from the story of Job (Job 2:2). And therefore, if you renounce a fight with an opponent, then go to another world in which he does not exist; there you will be allowed to renounce the fight against him and safely neglect the dogmas (laws) of the Gospel. And if this is impossible, hurry to learn how to fight with him, studying the art of battle in Scripture, so that you, defeated by him out of ignorance, will not be consigned to eternal fire” (pp. 47, 48). 2. In a celibate and world-renouncing life, it is more convenient to achieve such a goal Thus, marriage does not relieve one from the duty to fight passions, overcome them and completely cleanse one’s heart of them. Meanwhile, it itself, according to St. Vasily, presents many obstacles to this, as we saw from his letter to St. Gregory: “those who enter into marriage are faced with an incessant wave of worries: when there are no children, the desire to have them, and when there are children, care for their upbringing, protection of the spouse, care for the home, supervision of servants, losses under contracts, disputes with neighbors, litigation in courts, dangers in trade, labor in agriculture. Every day brings with it a new darkness to the soul, and the nights, receiving as an inheritance the worries of the day, deceive the mind with the same ideas” (Writing 2). With such a whirlwind of turmoil, how can one successfully deal with passions? So marriage in itself is a hindrance; but it multiplies these obstacles to incalculability by the fact that it inevitably introduces us into connection with a world that lies in evil. In worldly society, even if it is Christian, evil prevails and always stands in front, and is in charge of its affairs. Its customs are walking, living passions. Anyone who enters into communication with him enters into a wavy sea of ​​fire of passions. Just as he himself has a similar combustible substance - his passions, he himself begins to burn with the same fire. Therefore, wanting to extinguish passions among connections with the world is the same as wanting to cool off while standing in the heat. This was depicted by St. Basil in a letter to Chilon (Pis. 39). When, he says, the enemy begins to tempt you, suggesting that he left the world behind, and that there is good there, counter this thought with the idea of ​​the evil that reigns in the world. Until you have time to partake of his goodness, evil will surround you in advance and will not allow you to reach him. Passions are wounds of the soul. No matter how you heal them, the world will always thin them out again. And at the same time, how to achieve healing of the soul? Whatever healing plaster you apply to the wound, if you rub it, you will not get any benefit from the plaster. Fully aware of this, St. Vasily often persistently explained how inconvenient it was to save the soul amid everyday worries and worldly connections. We write down these places in a row as they occur. “Exercising to please God, according to the Gospel of Christ, is successful when you remove yourself from worldly concerns and when you completely remove yourself from entertainment. Why is it that the Apostle, despite all the fact that marriage is permissible and worthy of blessing, contrasted the cares it imposes on a person with cares for the sake of God, so that both could be combined with each other, and says: “He who is married does not care for the Lord’s things, how to please the Lord, but he who is married cares about worldly things, how to please his wife” (1 Cor. 7:32-33 ). So the Lord testified about the disposition of the disciples that it was pure and collected, saying: “You are not of this world” (John 15:19). On the contrary, he testified about the world that it cannot accept the knowledge of God and accommodate the Holy Spirit. For he says: “Righteous Father, you do not know peace” (John 17:25); and: “The Spirit of truth, but the world cannot receive Him” (John 14:17). Therefore, those who intend to truly follow God must renounce the bonds of worldly addiction, and this is achieved by completely removing themselves from previous morals and forgetting them. Therefore, if we do not make ourselves alien to both carnal kinship and worldly connections, through a change in our relations we move into another world, in the words of the one who said: “our life is in heaven” (Phil. 3:20); then it is impossible for us to achieve the goal of pleasing God; because the Lord definitely said: “Whoever does not renounce all he has from you cannot be My disciple” (Luke 14:33) (Proverbs 5). “It is harmful to live in a society with people who are fearless and contemptuous of the obligation to strictly fulfill the commandments. This is also shown by the word of Solomon, who teaches us: “Do not be a friend to an angry man, and do not associate with a hard-hearted friend, lest you learn his way and take the snare of your soul” (Prov. 22:24-25). Therefore, so that we do not accept with our eyes or ears anything that irritates us to sin, and insensibly do not get used to it, so that in our soul, to the detriment and destruction of it, no images or imprints of the visible and audible remain, for this purpose, first of all, let us retire to our place of residence. In this way we can overcome the previous custom, according to which we lived contrary to the commandments of Christ (And it is no small feat to overcome our habit; because a custom, established over a long period of time, receives the power of nature); and will also be able to erase sinful stains from oneself through laborious prayer and constant study of God’s will. But in prayer and in this study it is impossible to keep pace among many people who entertain the soul and occupy it with the affairs of life (Proverbs 6). “And this requirement: “If anyone wants to follow Me, let him deny himself” (Luke 9:23), how can anyone fulfill this while living in a crowded environment? for we must first deny ourselves and take up the cross of Christ, and then follow Christ. Self-sacrifice is complete oblivion of the past and removal from one’s will, which is very difficult for someone living in a society with people of all kinds to achieve (not to say completely impossible). On the contrary, participation in such a lifestyle serves as an obstacle to taking up the cross and following Christ. For to take up one’s cross means readiness to die for Christ, the killing of the souls, while I am on earth, a disposition of spirit to face any danger with fearlessness for the name of Christ, detachment from real life; and to this we see great obstacles in ourselves from the habit of earthly life” (Ibid.). “Apart from many other inconveniences, the soul, looking at the multitude of those living lawlessly, firstly, spends its time not feeling guilty about its own sins and lamenting repentance for sins; on the contrary, through comparing itself with the worst, it acquires some kind of dreamy concept of its superiority, and then by rebellions and idleness, which worldly life usually produces, being distracted from the precious remembrance of God, it is not only deprived of the opportunity to rejoice and to rejoice in God, to delight in the Lord and to delight in the words of the Lord, but also completely gets used to neglecting and forgetting the judgments of God. And it is impossible to tolerate a greater and more destructive evil than this” (Proverbs 6; similar cr. 263). “People most often use marriage as an excuse to lust for worldly pleasures; because it is impossible to find another lust innate to the bodily nature, stronger and more rapid, like the lust in men for the female sex, and in women for the male sex, which should be the case, since it is naturally directed towards the birth of children. Marriage, being one of the main actions of nature, must also involve the strongest desire. And there are no more burdensome worries encountered by people than those that suddenly befall them in marriage, as Paul says: “He who is married cares for the things of the world” (1 Cor. 7:33), being burdened with worries. For a lonely person will care only about himself and his own bodily needs, or perhaps neglect them if he is able to convince himself to do so. But a married man who has children in his care is no longer the master of his own will, but therefore must necessarily serve pleasures, and being busy caring for children exhausts a whole abyss of worries that would take a lot of time to list.” “Therefore, whoever wants to be free from worldly bonds avoids marriage as a shackle, and having escaped it, devotes his life to God and takes a vow of purity, so as not to have permission to return to marriage, but to fight with all measures against nature and its strongest aspirations, striving to maintain purity. Such a one, having given himself up to the love of God, desiring, although to a small extent, to achieve God's dispassion, desiring to taste spiritual holiness, silence, serenity, meekness, the joy and joy generated by them, tries to keep his thoughts as far as possible from any material and bodily passion that disturbs the soul, while with the pure and undarkened eye of the soul he peers into the Divine, intoxicated beyond measure by what is there. light. And having brought the soul into a similar skill and state, through possible likeness it approaches God and becomes His beloved and desired, and comes into a state of conversing with God in thought, purified from material dissolution and removed from the admixture of bodily passions” (introduction to oral movement). “Martha receives the Lord into her house, and Mary sits at His feet (Luke 10:38). In both sisters one can see wonderful zeal; but you differentiate between things. Martha served, preparing the food necessary for His bodily needs; Mary, sitting at His feet, listened to His words. Therefore, one gave rest to the visible, and the other served the invisible; because what was present with them was truly both man and God. The Lord Himself approved of the zeal of both wives. But Martha, tired of work, called on the Lord to be a mediator, so that she could have her sister as an assistant in the ministry. Say hello to her, she says, and help the rebels. The Lord says to her: “Martho, Marfo, worry and speak about the abundance: there is only one need. Mary has chosen the good part, and it will not be taken away from it” (-40, 42). I am not here to lie down and feed your belly, but to nourish you with the word of truth and the contemplation of mysteries. “Therefore, just as he didn’t distract one from what she was doing, he approved of the other for what she was attentive to.” “Consider what these two parts mean, represented in the person of two women, one lower, who has chosen for herself bodily service, however, the most useful, and the other higher and more spiritual, who has risen to the contemplation of mysteries. Understand this spiritually, and choose what you want. If you wish to serve, serve in the name of Christ; for He Himself said: “Before you made one of these least of my brethren, you were made together with Me” (Matthew 25:40). Whether you receive the strange, whether you give peace to the poor, whether you have compassion for the sick, whether you give a helping hand to those in need and misfortune, whether you serve the sick, Christ takes all this upon Himself. But if you want to compete with Mary, who left the service of the body and rose to the contemplation of spiritual visions; then get down to business sincerely. Leave your body, do not engage in farming or preparing and storing food; but sit at the feet of the Lord, and listen to the word of the Lord, so that you may become a partaker of the mysteries of the Divine; because attention to the lessons of Jesus is higher than serving the body. Take advantage of these examples and this instruction. Imitate what you want; be either a minister of the poor or a lover of the dogmas of Christ. If you want to be jealous about one and the other; then with both you will obtain the fruit of salvation. However, spiritual teaching is the first, and everything else is second to it. For it is said: Mary has chosen the good part. Therefore, if you also want to be the hiding place of Christ, sit at the feet of Christ, accept the gospel of Christ, take into yourself the whole life of Christ and carry it without worry; but forget your own body. And thus you will be able to converse with Christ in contemplation, in order to imitate Mary and reap the glory on high” (Constitution 1). From the passages cited, the thoughts of St. Basil the Great about the difficulties of saving your soul, surviving in the world, even if not according to the world, and achieving there the perfection intended for Christians; as a result of which it is necessary for one who is jealous of the salvation of the soul, of sincere pleasing to God and Christian perfection, which consists in dispassion and through communion with God, not only to abstain from marriage, but also to flee from the world. One safe refuge is withdrawal from the world. It’s impossible to combine both.” It is impossible, he says, to have success in both at the same time - both in the affairs of this world and in life according to God. Both the Divine Scriptures, which we have been taught, and nature itself are full of similar examples. And in mental activity it is absolutely impossible to think two thoughts at the same time. And in accepting sensory impressions, it is impossible at the same time to accept and distinguish between two voices that together reach the ear, although we have two auditory canals. And the eyes, if they are not both fixed on one visible object, cannot carry out their task exactly. And nature shows us this. Therefore, why should we unite the incompatible—the excitement of social life and the exercise of piety? Isn’t it better, moving away from these worries and from having to deal with things for ourselves and for others, to remain with ourselves, and, what we have assumed for ourselves as the goal of a reverent life, to confirm with the deed itself” (Pis. 283). What is the essence of renunciation of the world? In the rejection of all worldly customs that irritate and feed passions and in a visible distance from communication with people who live according to the spirit of the world, in the renunciation of all property through the distribution of everything that was available to the poor at one time and being left with nothing, with only hope for God's providence, in the extinguishing of the most natural feelings of kinship and the suppression of all acquaintances and everyday pleasures, with the entry into another world where others fathers, other brothers and friends. St. Basil depicts this in many places; but there is a special article about this in the extensive rules - namely, the answer to the 8th question. Here he writes: “Because our Lord Jesus Christ, after a strong proof supported by many works, says to everyone: “If anyone comes to Me, let him deny himself, and take up his cross, and come after Me” (Matthew 16:24); and again: “For anyone of you who does not renounce all that he has cannot be My disciple” (Luke 14:33); then I think that this command extends to many things from which alienation is necessary. For first of all, we deny the devil and carnal passions, renouncing secret shames (2 Cor. 4:2), bodily kinship, human friendship and habits of life, opposing the accuracy of the Gospel salvation. And, what is even more necessary, “we deny ourselves, having put off the old man with his deeds” (Col. 3:9), “which is corrupted by deceitful lusts” (Eph. 4:22). But we also deny all attachments to the world that may hinder the goal of piety. Such a person will consider as true parents those who gave birth to him through the gospel of Christ Jesus, and as brethren, those who have received the same Spirit of sonhood, and will begin to look at all property as if it were someone else’s, which is what it truly is. In a word, “to whom the whole world is crucified, and he to the world” (Gal. 6:14), can he still take part in worldly concerns? Our Lord Jesus Christ brings the hatred of his soul and self-denial to the extreme when he says: if anyone wants to come after Me, let him deny himself and take up his cross, and then adds: and he will come after Me. And again: “If anyone comes to Me and does not hate his father, and mother, and wife, and children, and brothers, and sisters, and also his own life, he cannot be My disciple” (Luke 14:26). Therefore, perfect renunciation consists in achieving impartiality even to life itself and having in oneself the condemnation of death, “let us not put our hope in other things” (2 Cor. 1:9). It begins with alienation from the external, such as: property, vain glory, habits of life, addiction to the useless, which the holy disciples of the Lord, James and John, showed us by their example, leaving their father Zebedee and the very ship that delivered all the means to support life; also Matthew, who rose from the tollhouse and followed the Lord, not only leaving the benefits of his trade, but also despising the dangers that should have befallen him and his household due to the claims of his superiors for leaving unfinished accounts for the collection of duties; and to Paul the whole world was crucified, and he to the world.” “Thus, one who is overwhelmed by a strong desire to follow Christ can no longer indulge in anything related to this life, either love for parents and family, since it is contrary to the commandments of the Lord (for then this saying applies: if anyone comes to Me, and does not hate his father, and mother, etc.), or the fear of man, so as to leave something useful for the sake of it, in which dispassion they have succeeded saints, saying: “It is fitting to obey God rather than men” (Acts 5:29). And to the laughter of worldly people at good deeds, but he pays such attention as to be amazed at their ridicule. And whoever wants to know more precisely and clearly what kind of power is associated with the desire to follow the Lord, let him remember that the Apostle, for our edification, tells about himself and says: “If anyone thinks that he has hope in the flesh, and moreover: circumcised today, of the generation of Israel, of the tribe of Benjamin, a Jew of the Hebrews, according to the law of the Pharisee, out of zeal they persecuted the Church, according to the righteousness of the law. being blameless. But even though I counted my gains, I counted them against Christ for the vanity of existence, for the surpassing understanding of Christ Jesus my Lord. For the sake of all I have emptied myself, and I have counted the skill of my life, that I might gain Christ” (Phil. 3:4-8). For if the Apostle (I will say something bold, however, fair), if he compared to the most despicable and unclean thing in the body, which we most hasten to remove from ourselves, the advantages given by God for a time, as serving as an obstacle to leading Christ, to justification in Him, to conforming ourselves to His death; What can we say after this about human laws? And is it still necessary to confirm this idea with our reasoning and examples of saints? One can imagine the Lord’s own sayings and with them convince a timid soul; because the Lord indisputably testifies, saying: “For no one can be My disciple unless he renounces all that he has” (Luke 14:33). And in another place after the words: “If you want to be perfect, He says, go sell what you have and give to the poor, and then he adds: and come after Me” (Matt. 19:21). This also includes the parable of the merchant, as is clear to every right-thinking person. For it is said: “The kingdom of heaven is like unto a merchant man, who found one bead of great value, and sold all that he had, and bought it” (Matthew 13:45-46). It is obvious that the valuable beads were taken here in the likeness of the kingdom of heaven, which, as the word of the Lord shows, is impossible for us to acquire unless in exchange for it we give everything that we have, wealth, glory, family, and, if anything else is desired by many.” “And that it is impossible for a mind distracted by various worries to succeed in what it wants, the Lord confirmed this by saying: “no one can work for two masters”; and again: “You cannot work for God and Mammon” (Matt. 6:24). Therefore, we need to choose one heavenly treasure so that our heart may be in it. For it is said: where your treasure is, there will your heart be also (--21).” And if we keep for ourselves any earthly property and perishable wealth; then, since the mind will be buried here, as in some mud, the soul, of necessity, will not see God and will not be moved to desire the heavenly beauties and the blessings prepared for us according to the promises, the possession of which is impossible for us to achieve, if constant and strong love does not lead to the search for them and does not facilitate the work necessary for their sake. “Therefore, renunciation of the world, as can be seen from what has been said, is the release of the bonds of this material and temporary life, freedom from human obligations, making us more capable of starting the path to God. This is an unhindered opportunity to acquire and use that which is of great value “more than gold and much more precious than stone” (Ps. 19:11), and in short, the transmigration of the human heart into the heavenly habitation, so that one can say: “our life is in heaven” (Phil. 3:20), and more importantly, this is the beginning of likening Christ, Who “for the sake of our poverty, is rich” ( 2 Corinthians 8:9). And if we do not succeed in this, we cannot begin to live according to the Gospel of Christ. For contrition of the heart, humility in the way of thinking, liberation from anger, sorrow, worries, in short, from destructive passions, can it take place with wealth, worldly cares, addiction and habit of others? In general, whoever is not allowed to take care of even the most necessary things, such as food and clothing, will any reason convince him to surround himself with crafty worries about wealth, like thorns that prevent the fruiting of the seed that was sown by the farmer of our souls? The Lord Himself said: “These are the ones who are among the thorns of seed, overwhelmed by sorrow and riches and the pleasures of this life, and do not bear fruit” (Mark 4:18; Luke 8:14).” Such is renunciation! Why about those who decide on him St. Vasily says in another place that they “having thrown off the burden of much acquisition, hasten to a poverty-loving and unentertained life and, intending to follow Christ, flow to the crusader life of monks” (p. 45). Being such, it cannot be accomplished without deep internal warfare and without a painful fracture of the will and the entire mood. A true renunciant of the world goes through two struggles in order for his renunciation of the world to be fruitful: the first is the renunciation of kinship and property, and the second is the renunciation of his will. He speaks about both: “At the very beginning of your renunciation of the world, so as not to be carried away by passion for your relatives in the flesh, take courage, strengthening yourself by exchanging mortal for immortal. Also, when you actually leave your property, be adamant and undoubtedly confident that you are sending it to heaven, hiding it in the depths of the poor, and receiving it from God with great increase. When breaking ties with friends and loved ones, do not be sad; because you are united with Christ, who was crucified for you; But can you imagine such friendliness that is higher? “When, with God’s assistance, you defeat your enemy in this first struggle; do not throw yourself away like some worthless vessel. For by renouncing earthly things you have already adorned yourself before Christ. But with great care and attentiveness, try to find a husband who would infallibly precede you in the way of life and was well able to lead those marching to God (a strict abbot who strictly maintains the monastery). And when you find such a one, surrender yourself to him, for nothing, imputing and casting away all your will, so that you may turn out to be like a pure vessel, and whatever good is put into you will be kept inviolate with anything alien to it. And if you leave in yourself any of the passions that were previously in you, then even the good, if it was invested in you, having turned into vinegar, you will be torn out like a worthless vessel. “This is the second struggle with the enemy of our salvation. For good teachers have good lessons, and evil ones, of course, have evil ones. When our crafty opponent is unable to convince us to remain in worldly disorder and destruction; He hastens to convince us not to give ourselves over to a strict life, or to such a man who brings all our sins before our eyes and corrects them, but to entrust ourselves to one of the passionate lovers of glory, who defends his own passions under the pretext of leniency with those living with him, so that, thus, imperceptibly making us again much passionate, entangle us in our own bonds of sin. And if you entrust yourself to a husband adorned with many virtues, then you will become the heir of the blessings that are in him, and you will be very blessed before God and before people. But if, sparing your body, you find a teacher who is condescending to your passions, or, better to say, who falls with you, then in vain you entered into the feat of renunciation of the world; because you have given yourself over to a passionate life, taking a blind leader for yourself, and you are plunging deeply into the abyss. “But if a blind man leads a blind man, they will both fall into a pit; for it is sufficient for the disciple to be like his teacher” (Matthew 15:14; 10:25). This is God’s word, and it will not sin: you must live according to the ascetic law; otherwise you will not be crowned, as the Apostle said: “Even if someone strives, he will not be crowned, even if he struggles unlawfully” (2 Tim. 2:5).” Aware of the urgency of such demands and at the same time the difficulty of fulfilling them, St. Vasily warns those who are planning to renounce the world: “Please don’t do this without testing; do not imagine a comfortable life and salvation without struggle, but rather practice in advance the preference for patience in physical and mental sorrows, so that, having plunged yourself into unexpected struggles, and then, not having the strength to withstand the trials encountered, again with shame and ridicule you do not rush to what you were running from, to the condemnation of the soul, returning to the world and becoming a temptation for many, giving everyone a reason to conclude that it is impossible to live about Christ. All of you who read the Gospel know the danger of this, in which the Divine voice says: “It would have been worse for him, if the millstone of the village had been laid on his neck, and cast into the sea, lest he should cause one of these little ones to stumble” (Luke 17:2); because he will be subject to condemnation, not only as having left his ranks of waves, but also as being guilty of the death of those corrupted by him, even if he thought to assure himself with absurd reasoning that, even while living in the world, he appeases God with good deeds - which is impossible for him. Who in a sinless life, due to its lack of entertainment, did not have the strength to withstand the fight against the enemy, will he be able to succeed in any virtue in a sinful life controlled by himself? And even if someone agreed that he controls his own life, he will not escape condemnation for leaving Christ, like the disciples mentioned in the Gospel, about whom the Divine Evangelist testifies: “many of the disciples went back, and to him I did not go back with Jesus, saying: His word is cruel, whoever is able to listen to Him” (John 6:60,66) (p. 45).” After all that has been said, it becomes obvious what the task of world-denial asceticism is. This task is to cleanse the soul from passions. The zealot of such a life withdraws from the world: “But withdrawal from the world consists not only in being out of the world in body, but in being detached in soul from attachment to the body, having neither a city, nor a house, nor property, nor a partnership, to be unacquisitive, not worrying about the means of life, careless, avoiding all intercourse with people, not knowing human rules, ready to accept what is impressed on the heart by the divine teaching” (Writ. 2). The zealot of such a life preserves virginity. But “the gift of virginity includes not just one thing, to abstain from childbearing, but the entire way of life, and life itself and morals must be virginal, in every celibate activity, showing incorruption. You can commit adultery with your words, commit adultery with your eyes, defile your ears, accept uncleanness in your heart, and break the laws of chastity by immoderation in food and drink. And whoever, through abstinence in all this, observes himself under the law of virginity, really shows in himself the perfect and successful grace of virginity in everything. “Therefore, if we want the appearance of our soul, in God’s likeness, to be adorned with dispassion, and through this we acquire eternal life, then let us take heed to ourselves so that, by acting in anything unworthy of the vow, we do not fall into the same judgment as Ananias. Without making a vow of a strict life, anyone who wishes, in accordance with permission and sacrifice, can still enter into everyday relationships and indulge in marriage; but whoever has already made his vow must observe himself for God, as one of the sacred offerings, so that the body, dedicated to God by vow, once again desecrated by the service of ordinary life, does not fall under judgment for sacrilege.” “I say this, meaning not just one kind of passion, as some think, placing the matter of virginity in the preservation of the body alone, but passionate dispositions of all kinds, so that he who intends to keep himself for God does not defile himself with any worldly passion. Anger, envy, memory of malice, or pride, floating thoughts, talking at the wrong time, laziness in prayer, desire to have what is not yet there, negligence about the commandments, smart clothes, decorating faces, meetings and conversations that are contrary to decency and unnecessary - all this must be so much guarded against by one who has dedicated himself to God by a vow of virginity, that it is almost as dangerous for him to remain in the sin he has renounced as to indulge in it. one of the things said. For everything done out of passion harms spiritual purity and interferes with Divine life. Therefore, one who has renounced the world must keep this in mind so that he, God’s vessel, does not defile himself, no matter how he is, by passionate use.” “He especially needs to consider that he who chose the angelic life, having transgressed the measures of human nature, has already subjected himself to the rules of life of the disembodied. For it is characteristic of the angelic nature to be free from the marriage union, not to be entertained by any other beauty, but to constantly immerse itself in the sight of God. Therefore, one who has entered the rank of angels, if defiled by human passions, is like the skin of a lynx, whose fur is not completely white, and not completely black, but speckled with a mixture of different colors, and is not classified as either black or white.” “And let this be some general rule for those who have chosen a temperate and pure life” (pp. 69, 70). But St. represents this more expressively. Vasily compares an ascetic with a warrior. This is how he began his destiny of asceticism (p. 39 etc.). “The king’s laws, announced to his subjects, are beautiful, but his orders to the soldiers are higher and more royal. Therefore, as to the proclamation of military orders, let those who desire a high and great rank, who want to always be Christ’s warrior, who hears these great words: “If anyone serves Me, let him follow Me: and where I am, he also will be” (John 12:26). Where is King Christ? “That’s where the procession should be directed, warrior.” Forget about any peace on earth." “Not a single warrior builds houses for himself, acquires possession of fields, or interferes in various purchases to increase property. “No one, having been a warrior, obliges himself with the purchases of this life, so that he may be acceptable to the commander” (2 Tim. 2:4). The warrior receives what he needs for food from the king; he should not get his own food or even take care of it. A house will be opened for him everywhere among the king’s subjects according to the king’s command; He doesn’t need to take care of the house. He has a tent on the wide road, and food as needed, and water to drink, and as much sleep as nature has given; and there are many campaigns and vigils, patience in both heat and cold, battles with opponents, extreme dangers, death is encountered many times, but a glorious death; he has both honors and royal gifts. His life is difficult in times of war, but bright in times of peace. What about the reward for valor, and the crown of wonderful merit? “The authorities are entrusted to him, he is called the Tsar’s friend, has close access to the Tsar, is honored to touch the Tsar’s right hand, accepts honors from the Tsar’s hands, rules over his subordinates and intercedes for friends and strangers, for anyone.” “So, soldier of Christ, taking small examples from human affairs, think about eternal blessings. Designate for yourself a homeless, non-social, non-covetous life. Make yourself independent, renounce all worldly worries, so that neither the lust of your wife nor the care of children binds you; because this is impossible for one who is at war with God. May your bodily nature not conquer you, may it not constrain you against your will, may it not make you a prisoner from a free person. - “Imitate the heavenly bridegroom, overthrow the uprisings of invisible enemies, wage war with the principalities and powers” ​​(Eph. 6:12), driving them out of your soul, so that they do not have a part in you. - Most of all, trust yourself to the hand of the great King, which, as soon as it appears, brings fear and puts those who resist to flight. Be irresistible for any labor in the militia, unshakable in soul in the midst of danger. – Do not lose faith, having before the eyes of Christ, who endured everything for you, and knowing that for the sake of Christ you too must endure everything. - And thus you will win; because I followed the victorious King, who wants to make you a participant in His victory.” “Even if you die, you will not be defeated, but then you will win a perfect victory, having passed from death to eternal life, from dishonor among people to glory with God, from sorrows and torment in the world to eternal peace with the Angels. The earth did not accept you as its citizen, but heaven will; persecuted by the world, but the Angels will carry you to introduce you to Christ, and you will be called a friend, and you will hear this longed-for praise: good, good servant and faithful, good warrior, imitator of the Master, follower of the King. I will reward you with My gifts; I will listen to your words, because you also listened to Mine. You will ask for salvation for the weary brethren and those who share the faith, the hidden places of love, and you will receive the sacrament of blessings for them. “You will rejoice with eternal rejoicing, blissfully eternal in the face of bliss.” “Since such and so glorious are the rewards prepared for those who fight in Christ, let fathers desire this war for their sons, and mothers for their daughters. May they bring those born to them (as a gift to the Lord), desiring to have in them intercessors with Christ and good prayer books. Let us dedicate to the Lord those given by Him, so that we too may have fellowship in glorifying our children.” Of the types of world-denying life, community life leads most directly to our final goal. So, according to St. Basil the Great, in order to live perfectly according to the law of the Gospel, must renounce the world. But world-denying life has more than one form; From the very beginning, several of its types were formed, and in each of them there appeared faces of high life. St. Basil finds the best image of the world-denying life to be communal, but reclusive, contrasting it with loneliness, not the kind that was lived among the disciples of St. Anthony, but to what he saw in his area - loneliness without guidance and supervision, with inevitable communication with the laity and with the world. Such loneliness did not lead directly to the goal and was associated with great difficulties, although it in itself is higher than the community. St. Basil established such a way of monasticism in which he tried to combine what is best in solitary asceticism and prevent what is inconvenient in it and removes one from the goal. And his dormitory was single, but a whole building in which everyone could behave as if he were alone. At the same time, it was possible to satisfy all natural needs with common forces, without having to enter into communication with the world and lay people - from which hardly any of the single riders could be free. These are the words of St. Basil the Great about the way of monasticism he established (see p. 71 et al.). “Those who have withdrawn from ordinary life and strive for the Divine life, let them not strive on their own and not alone. For such a life requires testimony in order to free it from evil suspicion. And just as the spiritual law requires that there be at least ten of those who partake of the mystical Passover, 4 so here it is necessary that the ten-fold number of those collectively laboring in the spiritual life should increase rather than decrease (p. 71).” “Since people’s morals are different, and not everyone talks about what is useful in the same way; so that there is no disorder, if everyone lives according to his own will, such a person, about whom it is testified that he is distinguished before everyone by prudence, constancy and rigor of life, must be made a mentor to others” (p. 79). “And may he be the leader in the goodness of life, and over the brotherhood, who voluntarily obey him out of mere humility and humility, may he have such power that no one in this society is allowed to resist his will when he orders something tending towards the goodness and severity of life” (pp. 71, 72). “True and perfect obedience of those subordinate to the mentor is shown in not only, on the advice of the abbot, refraining from inappropriate things, but not doing even the most praiseworthy things without his will; whoever does the latter pleases himself” (p. 80). “When many, having the same goal of salvation, enter into fellowship with each other, it is necessary first of all to establish in them that they all have one heart, one will, one desire, and, as the Apostle commands, that the entirety of the congregation be one body, composed of different members (1 Cor. 12:12). And in this there is no other way to succeed, except when custom prevails - not to call anything anyone’s property, neither clothing, nor a vessel, nor anything else used in common life, so that each such thing serves a need, and not the one who owns it” (p. 79). “It is fitting for those who are going through such a life to come up with such a way of subsistence as the Apostle suggests, “so that those who work well with their own hands should eat their own bread” (2 Thess. 3:12). And their work should be at the disposal of some elder, certified by the honesty of life, who will distribute the work of their hands to the necessary needs, so that the commandment commanding “to obtain food through sweat and labor” (Gen. 3:19) will be fulfilled, and the decency of their behavior will remain without reproach and ridicule, when there will be no need for them to appear among the people for the sake of life’s needs” (pp. 72, 73). “Let everyone have one common pantry. And let the use of things be in the power of the abbot, so that, by his order, everyone can use what is appropriate for him from the common” (p. 75). “Let the service of the general council be alternate, and let two alternately, for one week, have all the care required by need, so that the reward for humility is common, and it is impossible for anyone, even in the beautiful, to have an advantage over the brotherhood, so that rest is given to everyone equally. For alternate fatigue and rest make fatigue insensible to workers” (p. 76). These are the beginnings on which St. Vasily built his own hostel. And here are the benefits of such a life. In answer to the 7th question (ex.) he says: “I note that the aggregate presence of many is in many ways more beneficial.” “Firstly, each of us cannot satisfy bodily needs on our own, 5 but to obtain what is necessary we need each other. For just as a leg has one strength and is deprived of another, and without the help of other members it finds that its activity is not strong and is insufficient to support itself and cannot compensate for what is missing; so in a lonely life, what we have becomes useless for us, and what we don’t have becomes unrewarded; because the Creator God has determined that we need each other, and, according to what is written, enter into unity with each other (Sir.13:20).” “Then, at a distance from everyone, it is not easy for everyone to recognize his own shortcomings, without having someone who would expose him and correct him with meekness and compassion. For even from the enemy, reproof often arouses in the well-conscious the desire for healing, and for those who sincerely love, the healing of sin is carried out skillfully. For it is said: “He who loves punishes diligently” (Prov. 13:25). It is difficult to find the person himself (who can admonish) alone if someone has not previously become close to him in life; why does what is said come true with him: “Woe to one, for if he falls, there is no one to raise him up” (Eccl. 4:10) 6.” “The common life of a more solitary life contributes to the observance of the blessings given to us from God, and to preservation from the external machinations of the enemy. It is more reliable for people to awaken awake, even if it happened to one, when they doze off in that deadly sleep, for deliverance from which David taught us to pray, saying: “enlighten my eyes, lest I sleep into death” (Ps. 12:4). And it is more convenient for a sinner to part with sin when the unanimous condemnation of many brings him to shame, so that what is said is applicable to him: “Sufficient for such is the rebuke of many” (2 Cor. 2:6); and for a successful person, the great confirmation is the approval of many and their consent to the work. For, “if at the hearing of two or three witnesses every word becomes” (Matthew 18:16); then it is obvious that he who does a good deed will be established much more unshakably in the testimony of many.” “And a lonely life, in addition to the dangers shown, is accompanied by others. The first and most important of these is the danger of conceit. For, not having a person who could evaluate his work, he imagines that he has reached the perfection of the commandment.” “Therefore, the common life of the brethren is a field of asceticism, a reliable path to success, constant exercise and teaching in the commandments of the Lord. And it, as its purpose has the glory of God, according to the commandment of our Lord Jesus Christ, who said: “Let your light shine before men, so that they may see your good works and glorify your Father who is in heaven” (Matthew 5:16), so it retains in itself the features of those mentioned in the book of the Acts of the Saints, about whom it is written: “And all who believed came together, and had all things in common” ( Acts 2:44); and again: “The people who believed had one heart and soul, and not a single thing from their possessions was said to be their own, but I had everything in common with them (-4, 32).” But he speaks about this with greater liveliness in the 18th chapter of the ascetic statutes. “The majority of ascetics live in societies, cultivating in each other thoughts about improving themselves in virtue and through mutual comparison of what everyone does for this, stimulating themselves to excel in good. “Let such people understand the greatness and importance of the good of which they become participants through community life.” “Having loved communication and corporate life, they return to what is good by nature. For I call that communion of life the most perfect, from which the ownership of property is excluded, the opposition of dispositions is expelled, in which all confusion, disputes and quarrels are rooted out, and everything is common - both souls, and orders, and bodily strength, and what is needed to nourish the body and to serve it, in which there is one common God, one common purchase of piety, common salvation, common exploits, common labors, common crowns, in which many make one, and one is not alone, but in many.” “What is equal to this life, and what is more blessed than it? What is more perfect than such closeness and such unity? What is more pleasant than this fusion of morals and souls? People who have come from different tribes and countries have brought themselves into such perfect identity that in many bodies one soul is seen, and many bodies turn out to be instruments of one will. He who is weak in body has many who are sympathetic to him; the sick and the fallen in soul have many who heal and restore him. They are equally slaves and masters to each other, and with irresistible freedom they mutually show perfect slavery to each other - not that which is forcibly introduced by the necessity of circumstances, plunging those captured into slavery into great despondency, but that which is joyfully produced by freedom of will; because love subordinates the free to each other and protects freedom by self-arbitrariness. God wanted us to be like this in the beginning; For this purpose He created us. And they (the community dwellers), erasing the sin of the forefather Adam, renew their primitive kindness; because among people there would be no division, no strife, no war if sin had not cut their natures. They are exact imitators of the Savior and His life in the flesh. For as the Savior, having formed the face of the disciples, He even made Himself common to the Apostles; so these too, obeying their leader, perfectly observing the general rule of life, exactly imitate the life of the Apostles and the Lord. They compete with the lives of the Angels, like them, strictly observing sociability.” “Such are the true ascetics, not appropriating earthly things for themselves, but coveting heavenly things, communally. They then anticipate the blessings of the promised kingdom, in their voluntary life and communication presenting an exact imitation of the life and condition there. They actually maintain complete non-covetousness, not having any property, but making everything mutual. They clearly showed human life how many benefits the Savior’s incarnation brought them; because human nature, torn apart and cut into thousands of parts, is, to the best of its ability, again brought into unity with itself and with God. For this is the main thing in the Savior’s economy in the flesh - to bring human nature into unity with itself and with the Savior, and having destroyed the evil section, restore the primitive unity; just as the best physician uses healing medicine to reconnect a body that has been torn into many parts.” “And I depicted this in order to show, as far as possible, the height and greatness of this good deed. And what can be equal to this good? – There is one father here and he imitates the heavenly Father; and there are many children, and everyone tries to surpass each other in their favor towards the abbot, they are all of the same mind, delighting their father with good deeds, not recognizing the bonds of nature as the reason for this rapprochement, but making the Word, which is stronger than nature, the leader and guardian of unity, being at the same time bound by the union of the Holy Spirit. Is it possible to find in anything earthly any resemblance to the image of the perfection of this virtuous life? But in earthly things there is no similarity; only the heavenly likeness remains. The Heavenly Father is impassive, without passion, and this Father brings everyone into unity with his word. The children of the heavenly Father keep themselves uncorrupted; and these were brought together by the observance of non-corruption. Love binds those on high; love brought them into agreement with each other. Truly, the devil himself comes to despair in front of this squad, not finding the strength in himself against such a number of fighters who with such readiness and in such close ranks take up arms against him, so cover each other with love, and are so protected by the Spirit that there is not even the slightest place open for his blows. Imagine this unanimous feat of the seven Maccabees, and you will find that the agreement of these ascetics is even more fervent. The prophet David exclaimed about them in song, saying: “Whatever is good, or whatever is beautiful, but let the brethren live together” (Ps. 132:1), in the word: good - depicting the praiseworthiness of life, and in the word: red - the joy produced by unanimity and agreement. He who goes through this life with all accuracy is, in my opinion, a zealot of the highest virtue.” From everything said by St. Vasily Vel. Regarding the communal image of the world-denying life, it is clear that the monastic community is a society of unanimous brethren at a distance from the world under the leadership of one most experienced father, striving for the full achievement of the goal of Christian piety, or for perfection in Christian life, which consists in being in constant living communion with God through the mortification of passions. The producers of success in this kind of life are: decisive separation from the world and everything worldly, solitude and silence, so that neither the eye, nor the ear, nor the tongue irritate the passions hidden within and do not give them food; freedom from everyday worries, serenity and carelessness, so that nothing from within irritates passions, passionate thoughts and enterprises - for which in the hostel a certain amount of handicraft is introduced that is obligatory for everyone, in which everyone does not care about anything except to fulfill his lesson in products, being confident that he will have food, clothing and shelter; but those who provide for everything also do not care about anything, knowing that products are coming to them that make it possible to acquire everything they need: from this, everyone has everything and everyone has nothing in particular. After eliminating everything that entertains, unceasingly remain with God in prayerful and God-minded contact with Him, with the study of Divine Scripture and revealed truths; complete renunciation of one’s will through complete obedience to one’s father, so as not only to avoid everything bad, but also not to do anything good without his knowledge and permission; daily confession of everything that happened during the day in the soul, which the conscience does not approve of, or which arouses bewilderment; strong mutual brotherly love of all, directed exclusively at the success of each in the main thing, in spiritual perfection, in serving each other and in bodily needs. St. Basil the Great often wrote sketches of such a life, presenting it all in one condensed picture. We have already seen such essays in a letter to St. Gregory (letter 2) and in a district letter to the monks about the perfection of monastic life (letter 22). There are several of them in the words preceding the rules. We do not make extracts from them here; We will introduce the private rules contained in them into the Charter, the presentation of which we will proceed to. B. Rules for hostels, or the very Charter of St. Basil the Great Just as a dormitory is a society of brothers, consisting under the leadership of one father, then everything in it is maintained by this father. He is good, and everything is good in the monastery; he is not in good working order, and do not look for order and goodness in the monastery. That's why St. Vasily Vel. deals a lot with abbots, determining their properties, election, duties and proper course of action. 1. The abbot must be a man “who would infallibly precede everyone in their way of life, who knew well how to lead those who march to God, was adorned with virtues, in his own deeds had evidence of his love for God, was versed in the Divine Scriptures, not absent-minded, not a lover of money, not preoccupied with many things, silent, loving of God, loving of the poor, not angry, not bitter, strong in edifying those who are close to him, not vain, not arrogant, not flattering, not fickle, preferring nothing to God” (pp. 49, 50). 2. “The leader is appointed from among the other brethren, well-ordered in all behavior, taking into account the years of his life. For in human nature, what is older is also more honorable. since it is necessary that the society be completely obedient and subordinate to the superior; then, first of all, it is necessary to choose such a leader for this life, so that his life for those looking at him would be an example of all that is good, and, as the Apostle says, “sober, chaste, honest, teaching” (1 Tim. 3:2). And it seems to me that it is necessary to test him not only in one respect, whether he is older in years - for with gray hair and wrinkles one can have youthful rights - but mainly in this respect, whether his character and behavior in a well-ordered life are consistent with gray hair, so that everything that he says and does can be for society instead of law and rule” (pp. 71, 72). 3. “One must be appointed as a mentor to others, someone who stands out above all for prudence, constancy and rigor of life, so that the good in him becomes common to all who imitate him. If many painters copy the features of one face, then all the images will be similar to each other; because they resemble the same person. Thus, if many morals strive to imitate the morals of one, a good way of life will equally shine in all. Therefore, with the election of one, all private wills will remain inactive, and all subsequent ones will be conformed to the most excellent, obeying the Apostolic commandment, which commands that “every soul obey the powers that be: because he who resists himself accepts sin” (Rom. 13: 1-2)” (pp. 79, 80). 4. “It is necessary that the rector, remembering the commandment of the Apostle, who says: “Be faithful in your image” (1 Tim. 4:12), present in his life a clear example of every commandment of the Lord, so that he does not leave those taught any reason to consider the commandment of the Lord impossible to fulfill, or conveniently neglected” (Proverbs 43). 5. “And firstly, which is the most important thing, he needs, through the love of Christ, to succeed in humility so much that, even when he is silent, the example of his deeds serves as a lesson that teaches more powerfully than any word. For, if the goal of Christianity is to imitate Christ to the extent of becoming man, how much is this in accordance with the title of each; then, to whom the guidance of many has been entrusted, they are obliged, according to their means, to encourage people who are still weak to move forward in likeness to Christ, according to the word of Blessed Paul, who says: “Be imitators of me, as I was of Christ” (1 Cor. 11:1). Therefore, they are the first, having achieved the measure of humility shown by our Lord Jesus Christ, and must become His exact example. For Christ said: “Learn from Me, for I am meek and lowly in heart” (Matt. 11:29). Therefore, let meekness of disposition and humility of heart distinguish the abbot. If the Lord was not ashamed to serve His servants, but was pleased to be a servant of the earth and dirt, which He Himself created, and Himself formed into man; then how should we behave with those who are equal to us, so that we can think that we are imitating Him? And this is one of the qualities that a rector especially should have” (ibid.). 6. “Moreover, he must be kind-hearted, generously endure if someone, due to inexperience, does not fulfill any of his duties, not remain silent about sins, but with meekness endure the disobedient, and with all gentleness and moderation give them medicine, be able to find a method of healing characteristic of weakness, not reprimand with arrogance, but “with meekness admonish and punish, according to what is written” ( 2 Timothy 2:25), to be prudent in present affairs, prudent in considering things to come, to be able to fight with the strong, to bear the infirmities of the weak, to be able to do and speak all things for the improvement of those who live with him.” 7. “The abbot should not assign primacy to himself, but should be elected primacy in other societies, and in his previous life show sufficient experience of his good behavior. For it is said: “Let these also be tempted first, but then let them serve, being blameless” (1 Tim. 3:10). Whoever is so and so chosen, let him accept the leadership and establish order in the brotherhood, assigning to everyone occupations who are capable of what” (Proverbs 43). 8. “The leader must, like a father caring for his legitimate children, pay attention to the needs of everyone, and, if possible, use decent healing and care, and support with love and the goodwill characteristic of a father every member that is truly infirm in soul and body” (Constitution Chapter 28). 9 . “The one who is entrusted to take care of everyone, being obliged to give an account for everyone, must dispose himself in this way, knowing that if one of the brothers falls into sin because he did not first tell him the justifications of God, or having fallen into sin, he remains not taught how to correct himself; then the blood of a brother, according to what is written, will be exacted from his hands (Ezek. 3:20), and especially if, not out of ignorance, he ignores something pleasing to God, but out of flattery, indulging in the vices of everyone, he weakens the strict rules of life. For it is said: “Whoever flatters you flatters, and the path of your feet they trouble” (Isaiah 3:12); “Whoever troubles you will bear sin” (Gal. 5:10). Therefore, in order not to fall into this, we must follow the Apostolic Rule in our conversation with the brethren. For it is said “never in a word of caress was it, as you know: below in the wine of covetousness, God is the witness: neither seeking glory from men, neither from you nor from others” (1 Thess. 2:5-6). Therefore, whoever is clean from these passions will perhaps lead a safe path, with reward for himself, and to the salvation of those who follow him. For whoever, not for the sake of any honors from people, not out of a desire to rule and please, but truly out of love, sets about work, not daring to distort the truth in any way, boldly extends a genuine and sincere word to them, which is why what is further said by the Apostle comes to him: “But you came to be in the midst of you, as a milkmaid warms her child: so he desires you, give you grace, not only the gospel of God, but also your souls” (1 Thess. 2:7-8). But he who is not like this is a blind guide: he himself falls headlong, and drags others along with him” (Proverbs 25). 10. “From what has been said, you can already see how bad it is for a brother to become a reason for wandering along false paths. But this also serves as a sign that he does not succeed in the commandment of love; because no father looks indifferently at his child, ready to fall into the ditch, and does not leave his already fallen son in this fall. And how much more terrible is it to leave a soul in destruction, having plunged into the depths of evil, is it necessary to talk about it? Therefore, the abbot is obliged to watch over the brethren’s souls, and to have concern for the salvation of everyone, as if guilty, to give an account of them; he must extend his care to the point of showing his care for the brethren even to the point of death, not only according to the general law of the Lord about love for all, “that he who would lay down his life for his friends” (John 15:13), but also according to the special law of him who said: “If I desire you, I will grant you with favor not only the gospel of God, but also my own souls” (Proverbs 25). 11. Let the abbot not be puffed up by the rank, lest he himself be deprived of the bliss promised to humility (Matt. 5:3), or “having become proud, the devil will not fall into judgment” (1 Tim. 3:6). On the contrary, let them be convinced that caring for many is serving many. Just as one who ministers to many wounded, cleanses the pus from each wound and provides them with benefits according to the quality of the injury, such service turns into a reason not for exaltation, but more for humility, concern and zeal; one way or another, and the one who is entrusted with healing the ailments of the brotherhood, as a common servant of all and obliged to give an account of everyone, must think and worry a lot. In this way he will achieve his goal, because the Lord said: “If anyone wants to be old, let him be the least of all and the servant of all” (Mark 9:35)” (Proverbs 30). a) “The abbot must reprimand those who have sinned without passion; because to reprove a brother with irritation and anger does not mean freeing him from sin, but plunging oneself into errors. That is why it is said: “I will punish those who oppose them with gentleness” (2 Tim. 2:25). One should not be strict when one sees contempt for oneself, nor should one show condescension towards the sinner when one sees that another is despised; but in this particular case it is necessary to express indignation at the bad deed. For in this way he will avoid suspicion of selfishness, and by the difference in his actions in his own and someone else’s affairs he will prove that he does not hate the sinner, but turns away from sin. And whoever shows the difference in indignation, not in what has been said now, but in the opposite way, is clearly indignant not for the sake of God and not out of fear for the sinner, but out of his own love of glory, or lust of power. Whoever shows zeal against one who degrades the glory of God by transgressing the commandment and at the same time has brotherly love for a brother who is in danger of losing salvation through sin, because “the soul that sins will die” (Ezek. 18:20), he must, in case of any sin, rebel against the sin itself, and by the severity of punishment prove the ardor of his disposition” (Proverbs 50). b) “What thought should a superior have when he orders or institutes something? – In relation to God, “as a servant of Christ and a builder of the mysteries of God” (1 Cor. 4:1), one must be afraid not to say or decree something contrary to the will of God, attested in the Scriptures, and not to turn out to be a false witness of God or a blasphemer, or introducing something alien to the teaching of the Lord, or leaving something pleasing to God. And in relation to the brethren, “as a milkmaid warms her child” (1 Thess. 2:7), so he must be ready, to please God and for the common benefit of all, to give to everyone not only the gospel of God, but also his soul, according to the commandment of our Lord and God Jesus Christ, who said: “A new commandment I give to you, that you love one another, as you have loved” (John 13:34). “Greater love has no one to sow, but whoever lays down his life for his friends” (John 15:13)” (Cr. 98). c) “And he who is entrusted with the care of souls can observe what is said: “Unless you are converted, you will be like children” (Matthew 18:3), if he follows the word of Solomon: “there is a time for every purpose” (Eccl. 3:1). There is a time for humility, and power, and reproof, and consolation, and mercy, and boldness, and condescension, and severity, and in general for every matter. “Therefore, sometimes one must show humility and imitate children in humility, especially when the opportunity presents itself to give each other honor and duty, to serve or help someone’s bodily needs, as the Lord taught. Sometimes it is necessary to use the power, “what the Lord has given to build up, and not to destroy” (2 Cor. 13:10), when need requires boldness. And just as in times of consolation one must show kindness, so in times of severity one must show evenness; and do the same in any other case” (Kr. 113). d) “In general, he “must be wise as a serpent and whole as a dove” (Matthew 10:16). – A sage, like a snake, is the one who offers teaching with prudence and understanding of how to successfully lead listeners to obedience; and he is as safe as a dove who does not even entertain the thought of taking revenge on the evildoer, but continues to do him good according to what was commanded by the Apostles: “But do not be discouraged from doing good” (2 Thess. 3:13). For the Lord gives this command to the disciples, sending them to preach, where there was a need for wisdom for persuasion and for kindness against those who plot evil, so that, just as the serpent knew how to approach with a flattering face and speak captivatingly, why those who listened to him apostatized from God and indulged in sin, so we chose for ourselves the person, and the method, and the time, and with all measures we arranged the words at the trial (Ps. 112:5), trying to lead the listeners away from sin and lead them to God, and in temptations they maintained patience to the end, as it is said in Scripture (Matthew 24:13)” (Cr. 245). e) The superior, both capable and zealous, with all his desire, will arrange everything for the good in the best possible way, just as a person can sin. He himself will correct the noticed malfunction; but it happens that he does not notice her. In this case, St. Vasily writes the rule that “if he stumbles, the superior of the brethren should remind the abbot” - only do it in a decent manner, namely: “Just as the abbot is obliged to guide the brethren in everything, so again the others have the obligation to remind the abbot if, when any malfunction is suspected in him. But in order not to violate decorum, it is necessary to allow such reminders only to those who are superior in both age and prudence. Therefore, if something requires correction, then we will bring benefit to our brother, and through him to ourselves, when we return to the right path the one who serves, as it were, as a rule for our life and is obliged by his right life to expose our deviations from righteousness. If some are unnecessarily confused about the abbot, then, having been convinced by the discovery of what they unjustly suspected, they will be freed from condemning the abbot” (Proverbs 27). 11. Assistants to the rector in administration 12. The rules do not indicate that in the monasteries, to assist the abbot, such and such officials should be elected; but at different points it is said about them, and partly about their duties. Only about the second superior, who, in the event of his absence, takes his place, is there a special chapter; the others are only mentioned. Thus, the guardian of the deanery, the resolver of perplexities, the priesthood, the one in charge of everything that serves the needs of the brethren (the steward or consumable), the one who looks after clothes, the work, the one assigned to distribute alms, and the one sent to the city and village to sell handicrafts and purchases are remembered. 13. The 45th rule of the lengthy rules speaks about the second superior, who takes his place in case of need. “Since it often happens that the abbot, either due to physical illness, or due to the need to be absent, or for some other circumstance, leaves the brotherhood; then let another be elected, with the approval of the abbot and others capable of giving such approval, so that in the absence of the abbot he can take charge of the brethren. Thus, those living in the monastery will receive a word of consolation from one; the brotherhood, in the absence of an abbot, in violation of the rules and faithful deanery, will not take on the appearance of some kind of government; but to the glory of God what is established in it will be observed with general approval.” 14. At the same time, the rule adds one remark, which indicates the educational significance of the monasteries. Those who seek light hope to find light in them. “And he will give prudent answers to the strangers who come, and those who demand a word will receive edification according to the merits of their question, and the fraternal society will not remain in shame. (Next: when the rector is at home, it rests with him). For if everyone equally interferes with speech, then this makes noise and serves as a sign of disorder; and the Apostle, even those worthy of the gift of teaching, does not allow many to speak suddenly, saying: “If it is revealed to another, let the first be silent” (1 Cor. 14:30); and he also denounces the inappropriateness of such a disorder, saying: “if the whole church is dreamed of, and all the nations speak, and they see it through foolishness or unfaithfulness, do they not say that you are mad” (- 23)? And if a stranger, out of ignorance, proposes a question to another, asked instead of another person, even though he could have answered sufficiently, for the sake of decorum, let him remain silent and indicate to whom this part is entrusted. In this way, the use of the word will be decorous and decent. For, if in bodily healing, not everyone is allowed to use a medicine or any instrument on a sick person, but only to someone who has acquired the art of this through long-term practice, experience, practice in treatment, and the teaching of those who learn; then what is the basis for everyone to indiscriminately take up healing with words, where, if even the smallest thing is overlooked, this brings very great harm? In such a society, where the very distribution of bread is not allowed to everyone, but such service belongs to one, and this is entrusted to him after testing, shouldn’t it be even more true that the one who is most capable of it should serve spiritual food to those who need it, and moreover, with legibility and caution? Therefore, it is no small arrogance for someone asked about the judgment of God to dare to answer fearlessly and at random, and not point to the one to whom the economy of the word is entrusted, and who, because he is a faithful and wise builder (Luke 12:42), is chosen to give spiritual food in time, and, according to what is written, “they will order their words in judgment” (Ps. 112:5). If the one who is obliged to give answers does not say something, and another comes up with this, then do not suddenly begin to reprove, but communicate his thought in private; because for the lower ones this turns into an excuse for exaltation over the higher ones. Why, whoever gave an answer, although useful, but not as required by his duty, is subject to punishment for violating decorum.” 15. This spoke of the solution to the issues proposed by those coming, which, as it seems, lay with the abbot, and in his absence, with his viceroy; to resolve the perplexities that arise within the brethren themselves, a special order was established. The study of Scripture was mandatory for monks; At the same time, it was impossible not to encounter bewilderment. So, when such perplexities arose, the brethren should not have resolved them through mutual questioning and argument among themselves, but should have suggested the abbot or the older brethren for decision. To maintain this order, one brother was elected, to whom the perplexities were conveyed, and he reported them either to the abbot separately, or in a meeting of the brethren. He conducted the entire conversation during this decision on behalf of the brethren, making objections instead of them, in order to fully understand the subject, covered with bewilderment. “In case of misunderstandings in the fraternity, when some disagree on something, there is no need to stubbornly argue among themselves, but should leave the solution to those who are more capable. And so that order is not disrupted, and there is no reason for ridicule and idle talk, if everyone asks about everything, it is necessary to choose one person who would have the right to either offer the doubts of some to the brotherhood for general discussion, or bring them to the attention of the abbot. In this case, the consideration of issues will be carried out more thoroughly and wisely. For, if knowledge and experience are needed in any matter; then they are even more needed in such matters. And if no one allows inexperienced people to use tools; then, all the more, the use of the word must be ceded to capable people who are able to recognize the place, time, and manner of questions, which, by objecting without curiosity and prudently, as well as listening wisely, can accurately lead to solutions to questions for general edification” (Proverbs 49). 16. The overseer of general decency is spoken of on the occasion of the correction of children. He who teaches children skills, he says, should correct errors against art himself, but let the guardian of general decency know about moral errors, and he will take care of correcting them. The rule says: “When the misdeeds of the disciples show the corruption of the law, such as: disobedience, contradiction, laziness in studies, idle talk, lies, or other similar things forbidden to the pious, then they must be exposed by bringing them to the overseer of general deanery, so that they can come up with both a measure and a method for healing sins. Punishment is the healing of the soul; therefore, it is not permissible for everyone to punish, just as it is not permissible to heal, but only to whom the superior allows, after his long trial” (Proverbs 53). The rules don’t say anything more about the dean; but even from this you can see what his business was. 17. Ave. At first Pachomius did not think of having priests in the monastery, but then need forced him to have them. At St. Vasily had no doubt about this; but he defines only one moral side of such persons, saying: “Let the degree of church rank lead you not to exaltation, but let it most of all humble you. Prosperity of the soul, success in humility; and humiliation and dishonor are born from arrogance. To the extent that you approach the highest sacred degrees, to that extent humble yourself, fearing the example of the sons of Aaron. The knowledge of godliness is the knowledge of humility and meekness. Humility is the imitation of Christ, and exaltation, free-thinking and shamelessness are the imitation of the devil. Be an imitator of Christ - and not of the Antichrist; God, and not the enemy of God; To the Master, and not to the fugitive slave, to the merciful, and not to the cruel; a lover of humanity, not a hater of humanity. Be an imitator of those worthy of the bridal chamber, not of darkness. Do not rush to give orders to the brotherhood, lest you place the burden of someone else’s sins on your neck” (p. 62). 18. The rules speak of a distributor of needs to the brethren, a caretaker of supplies, a steward; the caretaker of the storehouse, the giver of alms, and the one who takes care of food are also remembered. It seems that these were all different persons, but it is not surprising that all these matters were the responsibility of one house builder. Or this: in crowded monasteries they were different faces, but in small ones they were one. Here is everything that is said about them in the rule. 19. The 34th answer to the question generally speaks at length about all of them: what should the fraternity be like in disposing of employees for needs? a) “Those who in each brotherhood are in charge of the internal distribution of servants for needs must certainly be people capable of imitating those who fulfilled what was said in the Acts: “giving to anyone if anyone asked for it” [Acts 4:35]. They are obliged to take great care of mercy and long-suffering towards everyone, not to give suspicions of partiality towards anyone, or of a special inclination towards some, according to the instructions of the Apostle, who said: “doing nothing by deviation” (1 Tim. 5:21), or again in rivalry, which the same Apostle rejects as completely indecent for Christians, saying: “If anyone imagines being contentious, we do not have such a custom.” imams, nor the church of God" (1 Cor. 11:16); because such people take away from some what they need, namely from those with whom they compete, and give to others what is superfluous, namely to those towards whom they have an inclination, but the first shows brotherly hatred, the second shows partiality, which is most worthy of reproach; and thus the unanimity of love in brotherhood is dissolved, and evil suspicions, envy, disputes and reluctance to do business take root.” b) “So, for the sake of what has been said, as well as for the sake of many other similar consequences, those who distribute in the fraternity what serves according to needs must be cleansed to the extreme from partiality and rivalry. They must recognize a similar disposition in themselves; and both themselves and those who have another task related to serving the brethren are obliged to show all diligence, as serving not men, but the Lord Himself, Who, in His great goodness, attribute to Himself the honor that we show to those who have dedicated themselves to Him, and also attribute to Himself care for them, and promises for this the inheritance of the heavenly kingdom; for he says: “Come, blessed of My Father, inherit the Kingdom prepared for you from the foundation of the world. Because you create the least of these brothers of mine, you create for me” (Matthew 25:34,40). And on the contrary, we must know the danger of negligence, remembering who said: “Cursed is everyone who does the work of the Lord with negligence” (Jer. 48:10); because the careless will not only be thrown out of the Kingdom, but they will also hear the terrible and terrible sentence of the Lord on such people: “Depart from Me, cursed, into eternal fire, prepared for the devil and his angel” (Matthew 25:41). If those who are entrusted with guardianship and the duty to serve find so many benefits in their diligence, and for negligence they are subjected to such judgment; then those who have taken upon themselves such a responsibility, what feat is required in order to show themselves worthy of the name of the brothers of the Lord, according to the teaching of the Lord, who said: “Whoever does the will of My Father who is in heaven, the same is My brother, and sister, and mother” (Matthew 12:50)”? c) “Whoever does not set the will of God as the goal for his entire life, so that in his healthy state, through thoroughness in the works of the Lord, he can prove the work of love, and during any illness he joyfully demonstrates patience and generosity; he is in danger. The first greatest danger for him is that he alienates himself from the Lord, separating himself from part of his brethren, by failure to fulfill the will of God: and the second danger is that he dares to unworthily partake of what has been prepared for the worthy. Therefore, in this too it is necessary to remember the Apostle, who said: “We pray earnestly that you will not receive the grace of God in vain” (2 Cor. 6:1); and those called to the place of the brethren of the Lord should not offend such grace of God and betray such dignity by negligence about the will of God, but rather obey the same Apostle, who says: “I pray you, walk worthy of the calling, in the grace of the calling” (Eph. 4:1).” 20. In particular, the needs of the brothers are mainly food and clothing. – Regarding food, it is said that the brethren, having left everything and having nothing, long for everything from Him “who gives food to all flesh” (Ps. 135:25). They don't care about it. They only strive to be workers worthy of their food, 7 that is, to live as they should monastically and without laziness do their handicrafts, but about food they know that “by order of the one who is assigned to take care of it, it will be given in due time and in its own measure, according to what is written: “It is given to anyone if anyone requires it” (Acts 4:35).” (Kr. 93). The same idea is expressed when explaining what daily bread is. The monk, he says, works without caring about what he eats and what he drinks. “Daily bread, that is, what contributes to our nature for the daily maintenance of life, does not provide for itself, but asks for it from God, and having revealed to Him the necessity of need, thus eating what is given to it is given to those who, after testing, are assigned to fulfill what is said every day: being given to anyone if anyone demands it” (Kr. 252). 21. Regarding clothes, one was a general storeroom, where clothes, shoes and other things of this kind were stored (p. 75). The rule prescribes to the one to whom the storehouse is entrusted that he “in relation to the one who, after testing, has entrusted him with the supply of the pantry, must remember the Lord himself, who said: “I cannot do anything for myself” (John 5:30), and in relation to those who are in his care, he must keep in mind the need of everyone; because it is written: “Given to anyone, even if anyone asked for it.” “But let the same law be for all those who have similar assignments on their hands” (Kr. 148). 22. The brothers have nothing; Meanwhile, it happens that people turn to them for help, asking for food or clothing. Hence the question arose - what to do? - “How to let go of those coming from outside and asking for alms?” And whoever wishes should serve bread or something else; or should one be assigned to this? – St. Basil solves it this way; “since the Lord confirmed that it is not good for a child to take away bread and damage it with a dog, he also agreed with the fact that dogs also eat from their masters’ table (Matthew 15:26–27); then the one assigned to give alms, let him do this with testing. Anyone who does this without his knowledge will be punished as a violator of decorum until he learns to observe his place, according to the words of the Apostle: “Whoever is called to be in him, let him abide in him” (1 Cor. 7:24)” (Cor. 100). 23. In other rules, this giver of alms is called a steward (economist) and he is inspired to act with the consent of those in charge with him. So, to the question, is it permissible for everyone to give their old clothes or shoes to anyone they want, according to the commandment? The answer is: “Not everyone can give or take, although according to the commandment, but only one who has been entrusted with stewardship (economy) after testing. Therefore, he gives and receives both the old and the new in his own time.” (Kr. 87). Even if someone asks naked, the brother does not have the power to give him his clothes. “Whether a naked person asks, or a wicked person, or out of extreme need, or out of self-interest, it is once and always said that not everyone can give or take, but only the one who, after testing, has been entrusted with overseeing this” (Kr. 91). since this steward is responsible for the maintenance of all the brethren; then he cannot indiscriminately distribute from the brotherly reserves to those in need from outsiders, but give only from the excess. “Let it be left,” says the rule, to the discretion of the steward, with the general consent of those in charge, to make the sun shine from the abundance, as it is written, on the evil and on the good (Matthew 5:45)” (Cr. 302). 24. There was also supposed to be a special elder, certified by his honesty, at whose disposal were all the products of fraternal handicrafts. It was up to him to distribute the works of the brethren’s hands to the necessary needs, so that the brethren would not have to show themselves among the people for the sake of vital needs (p. 73). This is a consumable person, or assistant housekeeper, responsible for selling handicrafts and purchasing supplies. 25. All persons who are entrusted with any order for the monastery are elected by the abbot, from the council of elders, after a proper test of abilities, so that he himself may be at peace and the brethren may be at peace (Kr. 104). How in this type of service experience matters a lot, and it is acquired through time of service; then the question of whether they should be replaceable or permanent is decided by itself. “Whoever observes the knowledge of deanery and the strictness of the rules, replacing him is unnecessary, or better yet, difficult and inconvenient. But it is necessary that he has an employee who is obliged to gradually get used to the same position, so that when the need for a successor arises, we will not be in difficulty due to the lack of such a person. And we are often forced to assign someone who is not capable of the position to work; from which it happens that, due to his inability, strictness is violated and proper decorum is upset” (Kr. 156). 26. And here comes the Judgment against those who negligently carry out the work entrusted to them! “Because the Apostle in one place commands not to do anything out of deviation (1 Tim. 5:21), and in another he confirms: “if anyone imagines being controversial, we are not imams of such a custom, lower than the church of God” (1 Cor. 11:16); then let him be recognized as such as alien to the Church of God until he corrects himself. - But with great caution one must test what everyone is capable of and then entrust him with any task, so that the one who gives someone an assignment beyond his strength does not fall into judgment as a bad steward of souls and the commandments of the Lord, and those who accept the assignment do not think of finding an excuse for sin in this. The judgment on those who are careless is known: “Cursed is everyone who does the work of the Lord with negligence” (Jeremiah 48:10)” (Er. 149, 150). 27. Everything that has been said so far applies to those in charge of affairs at the monastery; - the very execution of their orders could not rest with them alone. For this, the following of the brothers were used in order. We have already seen in one extract that serving the general cathedral should be done one at a time, so that during the week two would perform everything related to the reassurance of the brethren (p. 76). This service is fully defined by the rules. 28. “In the course of your service, do not allow another to perform the tasks that fall on you, so that the reward is not taken away from you and given to another, and so that another does not become famous for your wealth, to your humiliation. Perform the works of your service gracefully and carefully, as if you were serving Christ. For it is said: “Cursed is everyone who does the work of the Lord with negligence” (Jer. 48:10). Even if the services entrusted to you seem low, beware of abuse, allowing excess and contempt, because God is watching over you. The work of service is great, and can bring you the kingdom of heaven. This is a wealth of virtues that entails all the commandments of God, and firstly - the most excellent of all virtues - humility, which brings with it a whole swarm of blessings, and then this: “you were hungry and gave Me food, you were thirsty and gave Me a drink, I was strange and sick and in prison, and you served Me” (Matthew 25:35-36), and especially when what is required by the position is fulfilled with a humble opinion of oneself, without arrogance, anger and murmuring” (p. 60). 29. The same instructions continue in the answer to question 160, in brief rules: “With what disposition are we obligated to serve the brethren? Providing services to them, as to the Lord himself, who said: “Before you have made one of these least of my brethren, you have made one for me” (Matthew 25:40). The acquisition of such a disposition is also facilitated by the fact that those receiving the service really are like that. Why should the superiors carefully take care of them, so that they do not serve the belly and lust, like carnivores, but so that, as lovers of God and Christ, through perfect patience, they become a praise for the Lord, to the shame of the devil, following the example of the righteous Job.” 30. It was time to improve the needs in the kitchen and dining room. Others “while doing regular work in the kitchen, become tired beyond their strength, so that for several days they become incapable of their usual handicraft; should such a service be imposed on him? - He who has received the power to distribute obedience must give orders, taking into account the ability and strength of the person being used for work. However, the one who received the order must contradict; because the limit of obedience is obedience to death” (Kr. 152). 31. When serving this kind of service, it is necessary to say to each other: do this, give that. What measure of voice is appropriate to use in this case? – “The measure of the voice is determined by the needs of the listeners. Therefore, if the voice does not satisfy this need, then, as inaudible, it approaches a whisper and is worthy of condemnation; and if it is strengthened beyond the need, when the listener can hear someone speaking quietly, then it becomes a cry, which is also condemned (Eph. 4:31), unless the dullness of the listener leads us to the need to use a cry and thereby, as it were, awaken him from sleep. For it is also said about the Lord that he spoke loudly, as the Evangelist says: “Jesus cried and said: He who believes in Me does not believe in Me, but in Him who sent Me” (John 12:44)” (Cr. 151). 32. Serving to reassure the brethren is so important that it is permissible to dismiss oneself from the church if one cannot otherwise fulfill one’s ministry; as long as it does not serve as an excuse for laziness in prayer. - “If someone, busy with work in the storeroom, or in the cookery, or something else similar to this, does not have time to come to the rule of psalmody and prayer, then is it really not harming his soul? “Everyone in his work observes his own rule, like a member in a body.” He harms himself by neglecting what he is assigned to; and by plotting against the common good, he is exposed to even greater danger. Therefore, let him mentally fulfill what is written: “Make music and sing in your hearts to the Lord” (Eph. 5:19). - And if he does not have time to come physically with the others, then let him not fall into doubt, as he who fulfills what was said: “Whoever is called in him, let him abide in him” (1 Cor. 7:24). “But we must be careful so that someone, having the opportunity to fulfill his assignment in a timely manner and as a model for others, does not, due to lack of time for business, become dissuaded from coming to church) as a temptation to others, and does not fall into judgment with the negligent” (Kr. 147). 33. The rules have not forgotten the one accepting the service from the brethren, and indicate to him with what humility he should accept it. He must accept it “like a servant from the Master, with the humility that the Apostle Peter showed when the Lord served him. In his example we also recognize the danger to which unacceptable services are exposed” (Kr. 161). Other rules relating to private work in the monastery, in addition to alternate obediences, will be included in the article on handicrafts. This is the general composition of the persons acting in the monastery - rulers and performers. Let us move on to other rules in the order of monastic life. 34. We saw how to receive someone who comes and expresses a desire to be saved in the monastery in one letter (23) to the abbot, precisely about this. It says: “Accept him as a father, show him the difficulties and inconveniences of the cramped and narrow path, but also strengthen him in the hope of success; then, when he makes a renunciation, instruct him in the initial rules, as established, and offer him everything related to the ascetic life: finally, one of you, whom he himself finds, appoint him as a mentor of asceticism. “The entire course of admission to the monastery is outlined here. The rules only define in detail everything said here, starting with the emergence of the desire to leave the world and be saved in the world-denying life. 35. That there is no need to rush into a monastery without self-examination, the words of St. Vasily; They are also given because there is no need to look out in which monastery the abbot is weaker and more kind to the brethren, because in this case, even if you renounce the world, you will enter into the same self-indulgent life that reigns in the world, only in a more modest form; on the contrary, one must choose a strict monastery, in which one cannot expect any indulgence. This is the first experience of self-sacrifice of a world-denier. 36. Having decided to leave the world, you need to settle accounts with it in such a way that after that it does not occupy your attention. This especially applies to those who have any property, such are prescribed: “Because the Lord said: “Sell your possessions and give to the poor, and have treasure in heaven, and follow Me” (Matthew 19:21), and again: “Sell your possessions and give to the poor” (Luke 12:33); then I conclude that for such a purpose, one who leaves his property should not look contemptuously at his property, but try, having collected everything carefully, as already dedicated to God, to dispose of it with all reverence, either himself, if he has the opportunity and experience, or through people who, based on much knowledge, have been chosen and have proven in practice that they can dispose of it correctly and prudently, knowing that it is not safe to leave the property to one’s own and give it to anyone who gets it. 37. “If relatives or others deal unscrupulously with property, then such unscrupulous ones can be reminded that they fall into the sin of blasphemy, but the word of piety forbids suing them in worldly courts when it says: “Whoever wants to sue you and take your robe, let him also have the swearing” (Matthew 5:40). - There are cases, however, that sometimes, since it is not uncommon for someone who has started an unscrupulous case to call us to a general meeting of judges, to clarify the truth, we also come to investigate, not having started the trial ourselves, but following those who called us, not to satisfy our passion of anger and grumpiness, but to discover the truth. And thus, against his will, we will deliver him from troubles, and we ourselves will not transgress the commandments, as servants of God are not quarrelsome and not lovers of money, standing firmly for the discovery of the truth and never transgressing the proper measure of zeal” (Proverbs 9). 38. There is one more rule indicating in what mind one should leave one’s property, that is, sell it and give it to the poor, either because the property itself is naturally harmful, or because the soul is entertained by it. “To this, first of all, it must be said that every thing in the estate, if in itself were bad, would not be God’s creation; “For every creature of God is good, and nothing is passed away” (1 Tim. 4:4); and then that the commandment of the Lord teaches not to throw away property as something bad and run away from it, but to dispose of it correctly. And if someone is condemned, he is condemned not for what he had, but for having thought badly about his property or using it poorly; for an impartial and healthy disposition towards property and its disposal in accordance with the commandment helps us to many and very necessary things: sometimes to the cleansing of our own sins, which is why it is written: “Both of you will give alms: and behold, all will be clean to you” (Luke 11:41); sometimes to the inheritance of the kingdom of heaven and to the acquisition of an unfailing treasure, as said elsewhere: “Do not be afraid, little flock, for your Father has deigned to give you the kingdom. Sell ​​your possessions and give alms. Create for yourself a place that will not grow old; a treasure in heaven that will not fail” (Luke 12:32–33)” (Er. 92). This is all that the renunciant himself must do; further actions upon receiving him into the monastery belong to those already receiving him. 39. Should everyone who comes be accepted, or some, and should they be admitted immediately, or after a trial? (Ex. 10). “Because our Lover of Mankind and Savior Jesus Christ preaches and says: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28); then it is not safe to push away those who through us come to the Lord and want to take upon themselves His good yoke and the burden of the commandments, which makes our path to heaven easier. However, we should not allow the honesty of lessons to be trampled underfoot by unwise people. But as our Lord Jesus Christ asked the young man who had come about his previous life, and having learned that he had acquired some successes, he ordered him to fulfill what was still lacking in perfection, and upon completion he allowed him to follow Him; So, of course, we also need to examine the previous lives of those who come, and to those who have already made some progress, convey the most perfect in lessons, and those who leave a vicious life, or from a state of indifference strive for a strict life of knowledge of God, should be tested to see what kind of rights they have, whether they are not fickle and rash in their judgments. For a quick change in such people is suspicious. They do not do themselves any good, but for others they become a cause of harm, spreading reproach, lies and evil blasphemies about our cause.” 40. “Because with thoroughness everything is corrected, and the fear of God overcomes all kinds of spiritual shortcomings; then it is not like to quickly despair of them, but we must introduce them to decent exercises through long-term and difficult feats, testing their judgments in order to safely admit them if we find some firmness in them, and otherwise send them away from us while they are not yet accepted; and thus make their test harmless to the brotherhood. It is also necessary to test whether a person who has lived in sins confesses his secret shame without shame, and becomes his own accuser; and also those who assisted him in vicious deeds, whether he is ashamed and removes them from himself, imitating the One who said: “Depart from Me, all you who do iniquity” (Ps. 6:9); and thus puts himself in safety for the next life - not to fall into such passions. And the general way of testing everyone is to find out whether they are disposed, without shame, to show all humility, so as to accept the lowest works, if the mind recognizes doing them as useful. And when everyone, after every trial by people who are capable of judiciously examining such things, is recognized as a vessel useful to the Master, prepared for every good work (2 Tim. 2:21), count him among those who have dedicated themselves to the Lord. Especially for one who, from a noble life, hastens to humility in imitation of our Lord Jesus Christ, one must assign something that, in the opinion of the world, is the most shameful, and observe whether with full conviction he presents himself as a worker who does not shame himself to God” (Proverbs 10). 41. The test time is not defined in the rules, but from the method itself and the subjects of the test it is clear that it cannot be short. – When the tested one turns out to be capable of proper monastic rites, then the decision is made - to accept. The decision is made by the abbot with the knowledge of the brethren. Rule 112 from the short says: “If someone begins to live according to God, should the abbot accept him without the knowledge of the brethren, or should he first suggest this to them? – The Lord teaches that for the sake of the repentant, friends and neighbors are convened (Luke 15:6). Therefore, it is all the more necessary to accept those who come with the knowledge of the brethren, so that they may rejoice and pray together.” 42. The very renunciation of the world, on the one hand, and, on the other, acceptance into the brotherhood, were a special action, different from the preliminary speeches about it. The renunciation is made publicly before the abbot and the brethren (Letter 23), and in the reasoning of such renouncers it is considered proper to “ask them first, and accept a clear vow from them” (Letter 191 to St. Amphilochius, rights 19). And this vow is pronounced (Proverbs 14). 42. The rite of the reception itself, or, as we say, tonsure, is not determined by the rule. But letter 10 gives reason to conclude that the name was changed. For, sending a monk’s son to his mother with a letter, with the intention of attracting her to the monastery of wives, and calling him Dionysius, he adds that this is the former Diomede. – It is also very likely that the clothes that were acceptable were given differently. For the 22nd rule from the Most Strange says that a monk’s clothing should be special from the worldly; but when is it more appropriate for her to be unfaithful, if not during the pronouncement of a vow. – The clothes themselves are not listed and their special meaning is not indicated, but in general they talk about clothes, shoes, and a belt. Only the 18th point in the enumeration of penance recalls the maforia (head), placing a fine on the one who does anything anywhere without a maforia. Based on this, however, we can conclude that other clothes also had significance and were protected by rules for their use, just as the statute of St. Pachomius does. The word maforium was taken from Egypt, as can be seen from the statute of St. Cassian. 44. The monk who has made a vow and is accepted into the monastery is given a leader by an experienced elder, who teaches him everything, as we saw in the 23rd letter. But there are instructions in the rules that are directly addressed to the beginner: The said letter says: “give him a mentor whom he chooses; It was advised to elect someone who is stricter than others” (pp. 49, 50). Then, when elected, it is prescribed: “watch yourself so that you do not do anything contrary to the will of the teacher. For everything that is done without it is a kind of theft and sacrilege, leading to death and not to benefit, even if your deed seems good to you. For if it is good, then why is it done in secret and not in reality? Interrogate your thoughts, which through right deeds leads you to theft: and with good suggestions, without a doubt, it prepares for unjust deeds. Do not rely on the nobility of the flesh and do not seek honor, because the carnal does not accept the Spirit (1 Cor. 2:14)” (Page 51). 45. Moreover, he is directly told: “Do not attempt to change anything in the customs of the truth and, through your own self-will, cause stumbling for those who strive, and collect the burden of sins for yourself; do not change these customs, neither in a softer bed, nor in clothes, or in shoes, or in any other attire, or in changing food, or in a table that does not correspond to the time of your hermitage, or in standing, or in sitting, or in needlework that is more calm and tidy. For all this, not only when you already have it, but also when it is the object of your search, will not have a good consequence; and if you do not quickly recognize the devil’s deceit in this, and do not cut it off from your heart, then you will fall away from life according to Christ. On the contrary, having believed in your heart that you are more dishonest and more sinful than all people, that you are a stranger and a stranger, and out of pity were accepted by those who renounced the world before you, hasten to be the last of all and the slave of all. The latter will bring you honor and true glory, not the former” (Page 52). 46. “Having ears open to listen, and hands ready to do what you hear, have a silent mouth and a prudent heart. Be lazy with idle talk, and be prudent and knowledgeable in the saving hearing of God. Scriptures. May hearing worldly stories be a bitter taste for you, and may the conversation of venerable men be a honeycomb. Make haste to imitate those who before you labored in good morality, and do not wait until you have studied each one. Make an effort to excel in the most important virtues and not to neglect the lesser ones. Do not neglect the mistake you have made, even if it presents the slightest temptation, but hasten to correct it through repentance, although many repeatedly sin in large and small ways and remain unrepentant. Don't be the judge of other people's downfalls. They have a righteous Judge, who will reward everyone according to his deeds (Rom. 2:6). You keep yourself from falling and lighten your burden as much as you can. He who burdens his own burden will bear it himself. In repentance there is salvation, and foolishness is the death of repentance” (Pages 52, 53). 47. Most of all, silence is useful for beginners. The 13th rule from the Extensive ones speaks about this. “It’s good for newcomers to exercise in silence. Knowing the language, they will provide sufficient evidence of abstinence; and at the same time, during this silence, they will learn with intense and concentrated attention how they should both ask and answer everyone from those who prudently use the gift of speech. For the pious have their own distinct tension of voice, proportionality of words, dexterity of time, and quality of speech, which cannot be learned without unlearning the previous ones; and silence, as it produces oblivion of the past through the cessation of activity, also at the same time provides leisure to study the good. Therefore, if you are not forced either by your own need regarding the care of your soul, or by the inevitable need for the work that is at hand, or by a similar proposed question, then you must remain in silence, except during the time of psalmody.” 48. “It is immediately useful and necessary for those who enter to memorize something from Scripture, like everyone else, for confirmation in piety, and in order to wean themselves from human traditions” (Kr. 95). 49. “Whoever does not know how to read and write, if he wishes, should be allowed to learn it and then engage in reading; you just need to watch that no one does this of their own free will. For as the Apostle says: “Do not do what you will” (Gal.5:17); then in any case it is harmful to allow someone to choose according to his own will; but one must accept everything approved by the superiors, even if it is not at will” (Kr. 96). 50. The main thing that must always be kept in mind by those who have made a vow to devote themselves to God is to be careful in every possible way, so as not to relax in the accepted intention and not to break the given vow. “Everyone who is accepted into the brotherhood and then violates the pronounced vow must be looked upon as having sinned against God, before whom and to whom he made a confession of his consent. If, as it is said, someone sins against God, who will pray for him (1 Samuel 2:25)? He who dedicated himself to God, and then fled to another kind of life, became a blasphemer, because he kidnapped himself and appropriated God’s offering. It is right not to open the doors of the brotherhood to such people, even if they came in passing and asked for shelter. For the Apostolic rule is clear, which commands us to “put away every disorderly person and not mix with him, so that he may be put to shame” (2 Thessalonians 3:14)” (Proverbs 14). 51. This is the procedure for admitting anyone who comes into the brotherhood; but the superiors are encouraged to pay attention to the type of persons coming, and to act in relation to them according to who they are. So, if an unfree slave comes, then after admonishing him and correcting him, he must be sent to his master. If the master is angry, then it is necessary either to prepare that servant to patiently endure suffering, or, having accepted him, to prepare ourselves for the temptations that will befall them for him (Proverbs 11). – When someone begins monasticism from married life, then it is necessary to interrogate whether they are doing this with the consent of the other half, according to the Apostolic commandment; for it is said: “He does not control his own body” (1 Cor. 7:4). And thus he who comes is received in the presence of many witnesses; because obedience to God is preferable (Proverbs 12). 52. The rule regarding the adoption of children is worthy of special note. From it it is clear that St. Vasily did not start a school for the laity, but had a nursery for future monks. Children were accepted into the monastery as those who renounced the world, only the pronouncement of the vow was postponed until adulthood. Entering into monasticism was their real business, but leaving the world was an accident, an exception to the general rule. – This is what rule 15 of the Expansive says: “At what age should one be allowed to make a vow of dedication to God, and when should a vow of virginity be considered valid? - since the Lord says: “Leave the children to come to Me” (Mark 10:14), and the Apostle praises those who have studied the Holy Scriptures from childhood (2 Tim. 3:15), and also commands to raise children in the teaching and discipline of the Lord (Eph. 6:4); then every time and the time of the first age, we consider capable of receiving those who come. And we accept children who have no parents of our own accord, out of competition with Job (Job.29:12) to be fathers of orphans; those who depend on the will of the parents, and whom the parents themselves bring, we accept in front of many witnesses, so as not to give an opportunity to those who want to find an opportunity, but to stop all unrighteous lips that speak blasphemy against us. On this basis, children should be accepted, but they should not immediately be numbered and assigned to the fraternity, so that through misfortune the reproaches they deserve do not fall on a pious life.” 53. “When will the mind open and reason come into action; then one must accept the vow of virginity as already firm, pronounced according to one’s own disposition and reasoning. The leaders of the church must be taken as witnesses of the disposition, so that through them the sanctification of the body can be accomplished, as a kind of offering to God, 8 and the perfect confirmation will be received through the testimony. For it is said: “When two or three witnesses have spoken, every word will become” (Matthew 18:16). In this way, the zeal of the brethren will not be blasphemed, and those who have dedicated themselves to God and then intend to destroy the vow will have no excuse for shamelessness. But he who does not accept the virgin life, as incapable of caring for the Lord, shall be released in the presence of the same witnesses. Whoever, after long-term self-examination and observation, which he must be allowed to carry out on himself for many days, so that we do not consider this as theft, finally made a vow, he should already be accepted and included in the brotherhood, allowed to have both a home and a way of life in common with those of full age” (Proverbs 15). 4) Clothes. Monastic clothing must be special 54. “The peculiarity of clothing is useful, warning everyone and testifying in advance of our promise to live according to God; why those who meet us are required to act accordingly. For the indecent and indecent are not equally noticeable in people, whatever they are, and in those who promise a lot about themselves. If a commoner, or one of the ordinary people, beats someone in front of the people, or himself receives blows in public, if he utters indecent words, spends time in taverns, or commits other similar outrages, not suddenly someone else will pay attention to this, finding that everything that happened is in accordance with the usual way of life. And if a person who has taken a vow of a strict life neglects even a small part of his duties, they pay attention and reproach him for this, acting according to what was said: “By turning you are dissolved” (Matthew 7:6). Why does this difference in clothing serve as a kind of admonition for the weak, involuntarily keeping them from evil” (Proverbs 22). 55. The quality of clothing is defined as follows (ibid.): “We need humility, simplicity, and an emphasis in everything on low value and low costs, so that bodily needs provide us with less reasons for entertainment. We must strive for the same goals in relation to clothing. For if it is decent for us to try to be last among all, then it is obvious that in this too it is preferable for us to be last among all. Just as fame-loving people seize glory for themselves through the clothes that surround them, desiring to be looked at and praised for their expensive dress; So, obviously, for the one who, out of humility, has placed his life at the last level, and in this he must take the last place among everyone. It is more fitting for us to be likened not to those living in royal palaces and clothed in soft clothes, but to the Angel and preacher of the coming of the Lord, “whose pain will not rise among those born of women” (Matthew 11:11) - I mean John, the son of Zachariah, who had “a robe that was full of mischief” (Matthew 3:4). And the ancient saints “came in sheepskin and goatskins” (Heb. 11:37).” 56. “And the Apostle showed the purpose of the use, saying in one word: “having food and clothing, we will be content with these” (1 Tim. 6:8), since we only needed a covering, and we had not yet fallen (I wouldn’t call it worse) into this forbidden panache with variegated and variegated attire; because this is brought to life by the sophistication of the arts, which have devoted themselves to vanity. – We also know the first use of clothing, which God gave to those who needed it. For it is said: “And God made garments of leather” (Gen. 3:21). To cover up one's shame, such use of vestments was enough. since another goal also comes in - to warm oneself with clothes; then it is necessary that the use be adapted to one and the other purpose - to cover our shame and serve as protection from the harmfulness of the air. And just as in this very thing there is a lot, and others are of little use, we should prefer what can be used for a greater number of needs, so, however, so that the law of non-covetousness is not violated, so that we do not have clothes prepared, some for show, and others for household needs, and among these again, some for use during the day, and others at night; but we must figure out how to acquire one such robe, so that it can be sufficient for everyone, both for a beautiful vestment during the day and for the necessary covering at night.” 57. “I have the same law when discussing shoes. At all times, one must choose the one that is not refined, is more likely to be obtained and satisfies the purpose of use” (Proverbs 22). 58. “That the use of a belt is necessary is demonstrated by the saints who lived before us: John, who bound his loins with a leather belt (Matthew 3:4); and even before him Elijah, because, as if in contrast to this man, it is written: “The man is shaggy and has a belt tied around his waist” (2 Kings 1:8). And Peter used a girdle, as can be seen from the words of the Angel, who said to him: “gird yourself and step into your lapels” (Acts 12:8). And blessed Paul turns out to be using the belt; for the Prophet Agabus said about him: “The man who has this belt will be bound in Jerusalem” (Acts 21:11). And the Lord commands Job to gird himself. As if to commemorate some kind of courage and readiness, he was told: “Gird up your loins like a man” (Job.38:3). And all the disciples of the Lord were in the habit of using a belt, as can be seen from the prohibition of having copper on their belts (Matthew 10:9). Especially those who intend to work with their hands need ease and unhindered movement, and therefore they need to use a belt, with which the clothes are pressed to the body, and warm it more, being gathered from everywhere, and do not hinder his movements. For the Lord, when he was preparing to serve his disciples, “girded himself with lention” (John 13:4)” (Proverbs 23). 59. We need not even talk about the multitude of clothes. If the one who has two vestments is commanded to give to the poor (Luke 3:11), then it is clear that the acquisition of a large number of vestments for oneself is, in fact, prohibited. And whoever is forbidden to have two vestments, should he be given a law regarding their use?” – (Project 23). 60. The very use of clothes is protected by the following rules: when you choose, take the worst, and when others give, take what they give. “You should not wish for the best clothes or shoes, but you should choose those that are worse, so that in this you show humility and do not appear to be lovers of finery, selfish and alien to brotherly love. Because he who strives for primacy has fallen from love and humility” (Constitution 30). 61. “Take clothes and shoes, whatever they may be, with this disposition: if they are large or small according to your height, then declare your need with proper modesty; and if you don’t like it because it’s cheap, or because it’s not new, then remember the words of the Lord, who said: “Not just anyone, but a worker is worthy of his food” (Matthew 10:10), and question yourself whether you have done anything worthy of the Lord’s commandments and promises; then not only will you not demand anything else, but you will also be brought into painful fear by the given one, as if you receive it beyond your dignity. For what has been said about food should be accepted as a rule in the reasoning of every thing that satisfies bodily needs” (Kr. 168). 62. “But if someone refuses expensive clothes, and in terms of cheap clothes and shoes, strives for them to be decent for him, then it is obvious that he suffers from the desire to please people or to please people, and through this he moves away from God, and in the most unimportant things he shows the disease of vanity: for everything that is undertaken not for the sake of necessity, but for embellishment, is subject to the accusation of vanity” (Kr. 50, 49). 63. Let us not miss the comments about the use of hair shirts, only in the form of dejection and humility of the flesh. “The use of hair shirt has its time; because their use does not serve for bodily needs, but for depressing and humbling the flesh. - since we are forbidden to have two clothes; then whether it is possible to allow the use (and hair shirts) besides the reason mentioned above, let everyone judge for himself” (Kr. 90). 64. In prayer, the rules distinguish between two sides - the prayer itself and the prayer moving in the heart during it. The first is the rite and order of psalmody, in church or at home, and the second is the reverent aspiration of the mind and heart towards God. Prayer must be inseparable from psalmody, so that the former has no value without the latter; the latter is possible without the former. 65 The rite of psalmody is not defined by St. Vasily in detail; Only some of its accessories are indicated. Thus, the times of meeting for prayer are calculated in detail and it is indicated in what sense this or that is performed. This was done by the first St. Basil the Great. 66. The times of prayer are indicated in the preliminary words introductory to asceticism: “let your whole life be a time of prayer. But since the tension of psalmody and kneeling must be given rest by some breaks; then most of all it is necessary to take into account those hours that the saints used for prayer as a model for us. So the Great David says: “I rose at midnight to confess to You about the destinies of Your righteousness” (Ps. 119:62). And, as we see, following him, Paul and Silas “at midnight praised God in prison” (Acts 16:25). Then the same Prophet says: “evening, morning and noon” (Ps. 54:18). But even at the third hour the coming of the Holy Spirit takes place, as we know from the Acts, when Peter says to the Pharisees who laugh at the disciples for the varied action of tongues in them that those who say this are not pians: “For there is a third hour” (Acts 2:15). The ninth hour recalls the suffering of the Lord, accomplished for our sake of life. But since David says: “I praised You sevenfold during the day about the destinies of Your righteousness” (Ps. 119:164), and the times of prayer mentioned do not fill the sevenfold number of prayers; then the midday prayer should be divided into a prayer before eating food, and a prayer after eating it, so that this rule will serve as an example for us at every turn of the day: to praise God during the day” (Page 74). 67. Rule 37 of the Long Ones depicts the same thing in more detail, focusing more on the meaning of prayer times. “We should not neglect the times of prayer, which we have chosen out of necessity, because each of them in a special way reminds us of the benefits given by God. So we should not neglect the morning, so that the first movements of the soul and mind are dedicated to God, so that we do not take on anything else with care until we are rejoiced in the thought of God, according to what is written: “I remembered God and rejoiced” (Ps. 73:4), so that our bodies were not set in motion for work until we fulfill what was said: “I will pray to You, O Lord.” Tomorrow hear my voice: tomorrow I will appear to You, and you will see me” (Ps. 5:3-4). But still at the third hour one must get up and, if it happened that the brethren each went their separate ways to do their own business, gather the brethren for prayer; Remembering the gift of the Spirit, given in the third hour to the Apostles, everyone must worship with one accord, so that they themselves may become worthy of receiving the shrine, and ask the Spirit for guidance and teaching for their benefit, imitating the one who said: “Create in me a pure heart, O God, and renew a right spirit in my womb. Do not cast me away from Your presence, and do not take Your Holy Spirit from Me. Reward me with the joy of Your salvation, and strengthen me with the Lord’s Spirit” (Ps. 50:12-14); and in another place: “Your good Spirit will guide me to the right land” (Ps. 142:10), and thus get down to business again. And if some, due to the nature of their affairs or places, cannot come to the meeting, being far away, then they are obliged, without any delay, to carry out everything established together there; because “where there are two or three congregations in My name,” says the Lord, “there am I in the midst of them” (Matthew 18:20). - At the sixth hour we recognized it necessary to pray in imitation of the saints, saying: “evening and morning and noon I will proclaim, and I will proclaim, and he will hear my voice” (Ps. 54:18); and in order to get rid of the attack and the midday demon, read the ninetieth psalm together. The fact that we need the ninth hour for prayer was conveyed to us by the Apostles themselves in the book of Acts, where it is narrated that Peter and John “went up into the sanctuary to pray at the ninth hour” (Acts 3:1). And at the end of the day, we need both thanksgiving for what was given to us on this day, or the good we successfully accomplished, and confession of what we did not fulfill, whether our sin was voluntary, or involuntary, or even secret, whether it consisted of words, or in deeds, or was contained in the very heart; For everything we must appease God with prayer. For reviewing the past is very useful so that we do not fall into similar sins again, which is why it is said: “Whatever you say in your hearts, on your beds you will be moved” (Ps. 4:5). But again, even when night falls, we need to ask that our rest be undisturbed and free from dreams, reading the ninetieth psalm at this hour. And that we need midnight for prayer, Paul and Silas betrayed this, as the history of Acts says, saying: “at midnight Paul and Silas prayed to the belt of God” (Acts 16:25). And the Psalmist says: “At midnight we will rise to confess to You about the destinies of Your righteousness” (Ps. 119:62). And again we need to get up for prayer, anticipating the morning, so that the day does not find us in a dream, and on the bed, in the words of the one who said: “Previously prepare my eyes for the morning to learn by Your word” (-148). 68. “Those who have decided to live carefully for the glory of God and His Christ should not neglect any of these times. I reason that the variety and variety of prayers and psalmody at set hours are useful for the reason that uniformity often leads the soul to some kind of indifference and distraction, and through the change and variety of psalmody and reading at every hour, its desire acquires new strength, and sobriety is renewed” (pp. 178–192). 69. The very order of prayers at one time or another during prayer is not specified in the rules; but it is clear that it included, in addition to psalms, prayers and readings; It is also clear that the content of the sequence at each time, although different from the other, was determined once for all, which is why each prayer is called established. 70. Psalmody and prayers were performed in turn, about the institution of which it is said: “Let decorum be observed in the presence of a multitude of worthy people, so that the matter itself is not considered unimportant and indifferent, and so that equality in the reasoning of one and another person does not give rise to suspicion of the abbot’s pride, and the contempt of others” (Kr. 307). 71. Singing was encouraged wisely, although not in the form of a prescription, but in the form of an explanation of what it means: “sing wisely” (Ps. 46:8), with the obvious goal, however, that everyone would do so. “As in the discussion of food there is a sense of the quality of each food, then in the reasoning of the words of the Holy. Scripture understanding. For it is said: “The throat eats food, but the mind reasons 9 words” (Job 12:11). Therefore, if anyone’s soul is as sensitive to the power of each word, as the taste is sensitive to the quality of each food item, then he has fulfilled the commandment that says: sing wisely” (Kr. 279). – This applied not only to those singing, but also to those listening to the singing of psalms. 72. During prayer, it was prescribed to maintain undistracted attention. Conscious of this duty, and not knowing how to control a wandering mind, the brethren ask: “how to achieve undistractedness in prayer?” Here is their answer: “certainly convinced that God is before our eyes. If one who sees a leader or superior before him and converses with him does not turn his gaze away from him, then how much more will he who prays to God have a mind that does not shy away from the One who searches the heart and womb, fulfilling what is written: “lifting up holy hands without anger or reflection” (1 Tim. 2:8)” (Cr. 201). The rule that follows this says: “that this is possible was shown by the one who said: “I will lift up my eyes to the Lord” (Ps. 24:15), and: “I will lift up the Lord before me, as if he is on my right hand, let me not move” (Ps. 15:8). But how is this possible? For this purpose, the soul should not be given time to be idle from thinking about God and about God’s works and gifts, also from confession and thanksgiving for everything.” (Kr. 202). 73. During psalmody, strict silence should be observed. Only those “who are entrusted with overseeing the deanery and taking care of household affairs can say anything, but even those can speak only when forced by extreme necessity, and not without caution, without losing sight of the place, decorum, sedateness and so as not to give temptation; everyone else needs silence. For if during an interview, even those who are entrusted with the word of teaching, “are commanded to be silent first, lest it be revealed to another” (1 Cor. 14:30), then is it not all the more necessary for everyone to remain silent during psalmody? – (Kr. 173). 74. Having come to prayer, one must remain there with patience and attention until the end. “Whenever you are called to prayer, let your mouth proclaim: (my heart is ready), and until the last prayer, be on the right track, considering it a great loss to leave prayer. For if, having eaten food to strengthen your flesh, you remain hopelessly at the meal until you satisfy your needs, and without great need you cannot easily leave the table, then shouldn’t you all the more remain until the end during spiritual nourishment, and strengthen your soul with prayer? For as much as there is a difference between heaven and earth, and between the heavenly and the earthly, there is just as much difference between the soul and the body. The soul is like heaven, because the Lord dwells in it; and the flesh is from the earth, where mortal men and dumb animals live. Therefore, balance your bodily needs with your hours of prayer, and prepare not to obey thoughts that distract you from the rule. For it is the demon’s custom, during hours of prayer, under the pretext of a plausible reason, of course, to induce us to absent ourselves in order to plausibly distract us from saving prayer. Do not say in apology: “I have a headache, my stomach hurts,” imagining unknown witnesses of an unprecedented illness and, for peace of mind, weakening the effort to remain vigilant. On the contrary, “do more secret prayers, which God sees in secret, and for which He will reward you in reality” (Matthew 6:6)” (Page 59, 60). 75. since it was necessary to call for prayer, it was correct to give some kind of sign, for example. knocking on the beater, although this is not mentioned in the rules. To stimulate the night prayer, alarm clocks were appointed. Regarding them, two questions are being resolved, not concerning them, but those whom they awaken. One: “How attentive should one be to one who wakes one up for prayer? “If anyone recognizes the harm of sleep, that during it the soul is not conscious of itself, as well as the benefits of wakefulness, and especially that superior glory when a person appears to God in prayer, then as a benefactor who does great good that surpasses all wishes, he will be attentive to the one who wakes up to pray, or to fulfill any commandment” (Kr. 43). Another: “And if the one who is awakened becomes sad or angry, then what does he deserve? - For the first time of excommunication and deprivation of food: if he is able, having come into contrition, to recognize how many and what benefits he is depriving himself of due to his foolishness, and thus turning back, he will rejoice with the gratitude of the one who said: “I remembered God and rejoiced” (Ps. 77:4). If he remains insensitive, then let him be cut off, like a rotten and damaged member from the body. For it is written: “If you have no food, let one of you perish by your plagues, and not your whole body be thrown into hell” (Matthew 5:30)” (Cr. 44). 76. Let us conclude these regulations on prayer with a rule defining the invitation of the laity to pray with the brethren. The question is, should visiting lay people be invited to pray? - And he answers: “It follows, if they are friends of God; because the Apostle wrote to them: “Pray also for me, that the word may be given to me at the opening of my mouth, to speak the secret of God with boldness” (Eph. 6:19)” (Cr. 312). 77. The first chapter of the ascetic statutes gives very detailed instructions about prayer from its inner side, as the lifting of the mind and heart to God. Let us take the most essential from it (Page 381). “Prayer has two types: the first is praise with humility, and the second lower one is petition. Therefore, when praying, do not suddenly begin to ask; Otherwise, you will let everyone know about your will that you are praying to God forced by need. 78. “So, when you begin your prayer, leave yourself, part with the earth, pass through heaven, leave every creature visible and invisible, and begin with the words of Him who created everything; and when you praise Him, do not wander your mind here and there, do not speak pagan fabulousness, but choose words from the Holy Scriptures and say: “I bless You, Lord, long-suffering and gentle, who daily shows Your mercy to me, a sinner, and who gives us all freedom to repent. For this, O Lord, Thou art silent and patient with us, so that we may glorify Thee, Who builds the salvation of our race; Meanwhile, sometimes through fear, sometimes through exhortations, sometimes through the Prophets, and finally, through the coming of Christ the Lord, You visited us. For You created us, not we. You are our God" (Isaiah 99:3)." 79. “When you finish your doxology, borrowed from the Scriptures to the best of your ability, and offer praise to God, then begin with humility and say: “I am not worthy, Lord, to speak before You, because I am very sinful.” “That’s what I need to tell you, even if you don’t recognize anything bad about yourself.” For no one is sinless except the One God. And we, sinning in many ways, do not notice most of our sins behind us. Therefore, the Apostle says: “I have nothing in myself, but I am not justified for this” (1 Cor. 4:4), that is, I sin a lot, and I do not notice it. Therefore, the Prophet says: “Who understands the fall” (Ps. 18:13)? That’s why you don’t lie when you call yourself a sinner. If you understand your sins, then you will sin with this very word: I am not a sinner. On the contrary, say better: I am a sinner more than all sinners, transgressing God’s commandment, which commands: “When you are correct in everything, say, as we are unworthy servants: for whatever we ought to do, we have also done” (Luke 17:10). This is how you should always reason: “I am invincible,” and also: “By humility of mind, we enhance one another’s honor” (Phil. 2:3). - So pray to God with fear and humility. And when you extend a word of humility, you will say: “I thank you, Lord, for being patient with my sins and leaving me unpunished until now; for long ago I was worthy to endure thousands of calamities and to be cast away from Thy face, but Thy kindly love for mankind was long-suffering towards me; I thank You, although I do not have sufficient strength to give thanks for Your kindness.” 80. “And when you have completed both parts of glorification and humility, then ask what you should ask, that is, not wealth, not earthly glory, not bodily health - because He Himself created you and cares about your salvation, and knows what is good for everyone, whether to be healthy or sick - but as you have been commanded, ask for the kingdom of God. For, as I said above, our King Himself will take care of the needs of your body. He will accept and be indignant if anyone asks Him for something small, if any of us asks Him for something unworthy. Therefore, with your prayer, do not bring indignation upon yourself, but ask yourself for what is worthy of the King God.” 81. “And when you ask for what is worthy of God, do not stop asking until you receive it. For, suggesting this thought, the Lord says in the Gospel: “Whoever has a friend from you, and goes to him at midnight, and says to him: friend, give us three loaves of bread in return: a friend came from the way to me, and I have nothing to offer him: and he answers from within: do not do any work for me: the doors are already closed, and my children are with me on the bed: I can’t, having risen give it to you. I say to you: even if he rises up and does not give it to him, he is his friend; but because of his recklessness, when he rises up, he will give it to him, and he demands as much as possible” (Luke 11:5-8). The Lord sets an example for us to teach us to be unflagging and persistent in faith. He takes the example of man speaking to man, so that you learn to never lose hope, so that when you ask and do not receive, do not stop asking until you receive, unless, as was said before; you ask for what pleases God; and so that he does not say: “I am a sinner, and therefore I am not heard.” And so that you would not despair, for this reason He said: “Even if he does not give it to him, he is not his friend; Finally, although a month, and a year, and three years, and more years pass, until you receive, do not give up, but ask in faith, and continually doing good. 82. “But at the same time, know that you, on your part, must do everything yourself; cry out to God for help, so that He will be your helper. For if someone, due to inconstancy, gives in to desires, then God does not help him and does not listen to his prayers; because he had previously made himself alien to God through sin. Whoever wants to have help from God does not change his duties; and whoever does not change his duties is never left without God's help. Therefore, one should not bring oneself to the point where one’s own conscience condemns oneself for anything, and in such a state, call on God’s help. 83. “This should be invoked not with negligence, not with a mind wandering here and there. This will not only fail to achieve what you asked for, but will upset the Lord even more. If the one who stands and speaks before the prince stands with great fear, not allowing both his outer eye and his inner soul to wander, so as not to be exposed to danger; Isn’t it all the more necessary to stand before God with fear and trembling, directing your whole mind to Him alone, and not to anything else? Because He not only sees the outer man like people, but also sees into the inner man. Therefore, if you stand before God as you should and do everything on your part; then do not stop asking until you receive what you ask for.” 84. “If you are condemned by your conscience as a despiser, and if you stand at prayer absent-mindedly, when you could stand without being absent-minded; then do not dare to stand before God, lest your prayer turn into sin. If, exhausted from sin, you are unable to pray without entertainment, then force yourself as much as you can, and continue to stand before God, turn your mind to Him, collecting it within yourself, and God will forgive you; because not out of neglect, but out of weakness, you did not have the strength to stand before God as you should. Therefore, if you force yourself to do every good deed, do not stop asking until you receive what you ask for, but patiently push into His door, asking for what you ask for. “Everyone,” it is said, “whoever asks receives, and whoever seeks finds, and it is opened to the one who interprets” (Luke 11:10). For what else do you desire to be worthy of, if not one salvation? 85. “You say: “I asked many times and did not receive.” - Without a doubt, I didn’t receive it because I asked poorly, or with disbelief, or absent-mindedly, or that was not useful to you. And even if he asked for useful things more than once, he did not have consistency. For it is written: “In your patience you will gain your souls” (Luke 21:19); and: “he who endures to the end will be saved” (Matthew 10:22).” 86. “God knows the heart of those who pray, so you say: what need does God have for our petition? – Doesn’t He know what we need? Therefore, what is the need for petition? - “God knows what we need, and generously gives everything bodily for our enjoyment, being good, He rains on the righteous and on the unjust, and His sun shines on the evil and the good, even before we ask” (Matthew 5:45). But faith, virtue worthy of this name, the kingdom of heaven, if you do not ask with difficulty and much patience, you will not receive; because one must first desire; and having desired, seek actively in faith and patience, using everything on your part, so that your own conscience does not condemn you in anything, as if you were asking either carelessly or lazily, and then you will receive it if it pleases God. For He knows better than you what is good for you.” 87. “And perhaps, with the goal of making you zealous before Him, he hesitates to bestow it, so that you will learn what the gift of God is and guard what is given with fear. For everything that someone acquires with much labor, he tries to preserve, so that, having lost it, he does not lose much of his labor and, having rejected the grace of God, does not become unworthy of eternal life. What benefit did it bring to Solomon that he soon received the gift of wisdom and lost it? - Therefore, do not be faint-hearted if you do not quickly receive what you ask for. For if the good God saw that you, having soon received the gift, would not lose it, then he would be ready to grant it even before your request. And now he does this out of concern for you. For if the one who accepted the talent and kept it intact is condemned for not putting it into circulation; then won’t he who loses it be condemned all the more”? 88. “Therefore, knowing this, whether we receive faster or slower, let us remain grateful to the Lord; because everything that the Lord does is arranged for the sake of our salvation; But let us not stop asking out of cowardice. For this is why the Lord told the parable of the widow, who with her persistence bowed down the lawless judge, so that we, for the sake of our persistence, would receive according to our petitions. This demonstrates our faith and love for God, when, even if we receive it not quickly, we remain grateful to Him. Let us always thank Him, so that we may be worthy to receive His eternal blessings.” 89. The purpose of practicing prayer and prayer is to acquire the skill of unceasing prayer, or of incessantly remembering God and remaining in Him with attention and feeling, filled with reverence and warm aspiration towards Him. St. Basil the Great often turns his speech to this mood, and in acquiring it he sets the entire goal of asceticism - both physical, spiritual, and mental. “It is necessary,” he says, “to guard your heart with all care” (Prov. 4:23), so as not to lose the thought of God, and not to defile the remembrance of His miracles with vain ideas, but to carry the holy thought of God, imprinted in our souls with constant and pure remembrance, everywhere with us like an indelible seal. For in this way our love for God is acquired, which arouses us to fulfill the commandments of the Lord, and together with them is itself observed again, becoming long-lasting and unshakable” (Proverbs 5, p. 109). 90. An affinity for such imprinting of the memory of God is the God-thought contemplation of the endless perfections of God. “The soul, setting its mental power in motion, and in the midst of the silent abolition of all, engaging in its characteristic contemplations, preserves within itself the silence characteristic of it. She does this, if possible, raising her attentive gaze to the venerable Trinity, and concluding about the inaccessibility of God's glory due to the abundance of its radiance, about the lightness of bliss, boundless wisdom, about the constancy and involuntary serenity, about the dispassionate and motionless nature; because with whom nothing can come across by chance, in whom, as in a treasury, the knowledge of everything existing and future is collected, who embraces everything and holds everything in his hand, and to whom absolutely nothing can oppose or resist, in Him there should be silence and unceasing serenity” (Constitution 2). 91. Such deepening into the perfections of God evokes the contemplation of the coveted beauty of God and irritates the love for God that is naturally implanted in the soul, which is accompanied by the persistent memory of God. For “what is more admirable than God’s beauty? What sight is more pleasing than God's splendor? What spiritual desire is as alive as the desire generated by God in the soul, which is cleansed from all vice and with true disposition says: I am wounded by love (Song of Songs 2:5)? Truly indescribable and indescribable are the lightning-fast brilliances of God’s beauty; no word can express, no hearing can contain. Whether we call the brightness of the morning star, or the brightness of the moon, or the radiance of the sun, all this is unworthy of being compared to glory, and in comparison with the true Light, it is further removed from It than deep night and the most terrible darkness from the midday clarity. If this beauty, invisible with the eyes, and comprehended only by the soul and thought, illuminated one of the Saints and left in them an unbearable sting of desire; then, outraged by the life here, they said: “Woe is me, for my coming continues” (Ps. 119:5)! “When will I come and appear before Your face? For my soul thirsts for the mighty and living God” (Ps. 41:3). Why did they want to quickly “be resolved and be with Christ” (Phil. 1:23); and when they saw the approach of this blessed moment, they cried out with joy: “Now you are releasing Your servant, O Master” (Luke 2:29). - Weighed down by this life, like a prison, how uncontrollable in their aspirations were those whose souls were touched by the Divine desire. Because of an insatiable desire to contemplate the Divine goodness, they prayed that the sight of the beauty of God would extend throughout eternal life (Ps. 27:4)” (Proverbs 2). 92. Another way to strengthen the remembrance of God is to remember and feel the great blessings of God revealed in creation, Providence, and especially in Redemption, both to the entire human race and, most particularly, to every person who tries to learn from this. “If in those who are born there is a natural love for those who give birth, and this is proven by the attachment of the dumb and in people from the first age the revealed disposition towards their mothers, then by the lack of love for the One who created us and alienation from Him, let us not prove ourselves to be more foolish than babies and more ferocious than beasts. Even if we did not know what kind of goodness He is: because we have received existence from Him, we must love Him immeasurably with all tenderness and unceasingly cling to the remembrance of Him, just as children cling to their mothers. But a benefactor is naturally higher than one’s loved ones, and attachment to those who bestow some benefit is a disposition characteristic not only of people, but of almost all animals. It is said: “The ox and the donkey knew his master’s manger.” Oh, if it weren’t for the following words to be said about us: “Israel does not know Me, and My people do not understand” (Isaiah 1:3)” (Proverbs 2).” 93. “If by nature we have love and affection for benefactors and decide to do any work in order to repay the benefits shown to us, then what word can describe God’s gifts? They are so numerous that they exceed any number, so great and important that even one is enough to oblige you to all gratitude to the Giver. I will keep silent about those of them that, although in themselves are excessive in grandeur and pleasantness, however, exceeded by the luminosity of large ones, like stars by the radiance of the sun's rays, do not so clearly demonstrate their pleasantness. For there is no time, leaving the most excellent, to measure the goodness of the Benefactor with lesser gifts. Therefore, let the rising of the sun, the revolution of the moon, the goodness of the air, the changes of the annual seasons, the water from the clouds, the water from the earth, the sea itself, and all the earth that comes out of the earth, living in the waters, the kinds of living creatures in the air, the thousands of differences between animals, everything assigned to the service of our life be given over to silence” (ibid.). 94. “But one thing, even if someone wanted it, cannot be avoided; it is absolutely impossible to remain silent about one gift for someone who has a sound mind and speech, although it is even more impossible to say about it as it should, namely, that God, having created man in the image and likeness of God, deigned to know about Himself, adorned him before all animals with the gift of speech, allowing him to enjoy the immeasurable beauties of paradise, placing him as a prince over everything on earth, and after being outwitted by the serpent, he fell into sin, and through sin into death and into everything that is worthy of death, did not despise him, but first gave him the law to help him, assigned angels to protect him and take care of him, sent prophets to expose vice and teach virtue, suppressed vicious aspirations with threats, aroused zeal for good deeds with promises, repeatedly on different faces for the admonition of others, previously showed the end of vice and virtue, and from those who, with all such benefits, remained in disobedience, did not turn away; because we were not abandoned by the goodness of the Master and did not interrupt His love for us, offending the Benefactor by insensitivity to such honors, but were called back from death and revived again by our Lord Jesus Christ Himself, in Whom the very method of doing good is even more amazing. For “being in the form of God, not being equal with God through admiration, He became humble in Himself, and took on the form of a servant” (Phil. 2:6-7). “He took upon himself our infirmities, bore sicknesses, and was wounded for us, so that we might be healed by His wounds” (Is. 53:5); “He redeemed us from the curse, having become a curse for us” (Gal. 3:13), endured the most blasphemous death in order to raise us to a glorious life, and was not content with the fact that he revived us from the dead, but also gave us the dignity of deity, prepared for us eternal rest, with the greatness of joy exceeding all human thought. “What shall we render to the Lord for all that he has rendered to us” (Ps. 116:3)? “But He is so good that He does not require retribution, but is content to be loved for what He has given” (ibid.). 95. “When I bring all this to my mind, then (I open up in my weakness) I come into some kind of horror and terrible frenzy from fear, lest, through inattention of the mind or because of preoccupation with vanity, having fallen from the love of God, I might one day become a reproach to Christ. For the one who now deceives us, and with worldly lures tries in every possible way to make us forget about the Benefactor, to the destruction of our souls, scolds and laughs at us - then he will turn our neglect into a reproach to the Lord, and will boast of our disobedience and our apostasy; because although he did not create us and did not die for us, he nevertheless had us as his followers in disobedience and negligence about the commandments of God. This reproach to the Lord and this boasting of the enemy seem to me worse than the torment of Gehenna - to serve the enemy of Christ as a subject of boasting and a reason for exaltation before the One who died and rose again for us, to whom, according to what is written, we are all the more indebted for this” (ibid.). Whoever takes into account all the prescribed blessings cannot forget the Benefactor and the reverent remembrance of Him cannot but rotate in the mind and heart in prayerful offering to Him.” 96. The third way to imprint unceasing remembrance of God is the habit of doing everything according to the consciousness of God’s will, for the glory of God, in the face of the all-seeing God. “In every task that lies ahead of us, we must set the will of the Commander as our goal, and direct our diligence according to it, just as the Lord says about Himself: “I came down from Heaven, not to do My will, but the will of Him who sent Me” (John 6:38). For, as the arts necessary in life, having assumed certain goals inherent in themselves, private actions are adapted to them; so since our affairs are set with one limit and one rule - to fulfill the commandments pleasing to God, then we can succeed in our work with precision only by doing it according to the will of Him who gave the commandments. And with strict diligence, doing things according to the will of God will be possible, through mindfulness, to enter into unity with God. For like a blacksmith, when cutting, for example, an axe, remembering the one who gave him the work, and having it in his mind, he imagines the type and the size that were assigned, he adapts the work to the will of the one who ordered it (and if he forgets, he will do something else, or differently from what was ordered); Likewise, a Christian will order every action, unimportant and important, in accordance with the will of God, and will order his action with all correctness, and at the same time preserve the thought of the One who commanded to do so. - will fulfill what has been said: “I have seen the Lord before me, as I am at my right hand, that I may not be moved” (Ps. 15:8), and will also satisfy this commandment: “Whether you eat, or drink, or do anything else, do everything for the glory of God” (1 Cor. 10:31). And whoever in his deed violates the accuracy of the commandment obviously has little memory of God” (Proverbs 5).” 97. “Therefore, remembering the words of him who said: “I will not fill the heavens and the earth with food, says the Lord” (Jer. 23:24); and: “God draw near, I am, and not God from afar” (-23); and: “Where there are two or three gathered in My Name, I am in the midst of them” (Matthew 18:20); - one must do every deed as if it were being done in the eyes of the Lord, and formulate every thought as if the Lord were watching it. For in this case there will be constant fear, which, according to what is written, “does not tolerate untruth, nor the vexation of pride, nor the ways of the wicked” (Prov. 8:13), and love will be perfected, fulfilling what the Lord said: “I do not seek My will, but the will of the Father who sent Me” (John 5:30); because the soul will always retain the confidence that, just as good deeds are pleasing to the Judge and Hero of our life, so the opposite deeds will soon be condemned. And I think that with this, it will be achieved that the very commandments of the Lord will not be fulfilled out of man-pleasing” (Ibid.). This is the inner structure of those who walk before God, always remembering Him, and turning to Him in prayer - and these are the methods for this most important activity in spiritual life. St. Basil the Great very often turns to him in his rules, placing him as the source of all that is good, and in him indicating the power to reflect all that is bad that arises in thoughts and feelings. 98. Of all church meetings and prayers, the most precious for Christians and monks is the one at which the saints receive communion. Christ's Mysteries. But the rules do not define in detail this holy action, which is so helpful in the victory of passions and the invisible enemies that kindle them. How often the monks were to receive Holy Communion was either decided according to the rule of St. Pachomius, received from the Angel, so that the monks would receive communion every Sunday or Saturday, or it was established in some way in accordance with what St. writes. Basil the Great to one lady that it is good to take communion every day and that in Caesarea they take communion four times a week. - This is the letter! 99. “It is good and beneficial to commune and receive the Holy Body and Blood of Christ every day; because Christ Himself clearly says: “If you eat My flesh and drink My blood, you will have eternal life” (John 6:54). For who doubts that to continually be a partaker of life means nothing more than to live in a variety of ways? However, we commune four times every week: on the Lord’s Day, on Wednesday and Friday, and on Saturday; also on other days, if there is a commemoration of a Saint. And what is not at all dangerous, if someone, during persecution, in the absence of a Priest or servant, finds it necessary to take Communion with his own hand, it would be unnecessary to prove this; because long-standing custom appeases in this very deed. For all the monks who live in deserts where there is no priest, keeping Communion in the house, give communion to themselves. And in Alexandria and Egypt, every baptized layman, for the most part, has Communion in his home, and partakes of his own accord when he wants. For when the priest once performed and taught the Sacrifice; he who has accepted it as a whole, receiving communion daily, must rightly believe that he is receiving and receiving communion from the one who taught it. For in church, too, the priest teaches a portion, and the one who receives it holds it with full right, and thus brings it to his lips with his own hand. Therefore, it has one power, whether someone accepts one part from the priest, or suddenly many parts” (Pis. 89). 100. “With what fear, with what certainty and with what disposition should we partake of the Body and Blood of Christ? “The Apostle teaches us fear, saying: “You eat and drink unworthily; you eat and drink judgment for yourself” (1 Cor. 11:29). And faith produces certainty - both in the words of the Lord, who said: “This is My body, which is given for you: do this in remembrance of Me” (Luke 22:19) - and in the testimony of John, who, having first depicted the glory of the Word, then describes the image of the incarnation in the following words: “And the Word became flesh, and dwelt in us, and we saw His glory, the glory as the only begotten of Father; be filled with grace and truth” (John 1:14); - and also in the words of the Apostle, who wrote: “In the form of God, not being equal to God by admiration, but making Himself a little less, taking on the form of a servant, becoming in the likeness of humanity, and being found in the likeness of a man, He humbled Himself, being obedient even to the point of death, the death of the cross” (Phil. 2:6-8). Therefore, when the soul, having believed in these clear and numerous testimonies, recognizes the greatness of glory and is amazed at the abundance of humility and obedience; because the Son Himself, for the sake of our life, was obedient to the Father even to death; then, I think, her disposition will turn into love for God and the Father, who did not spare His Son, but gave Him up for us all (Rom. 8:32), and for the Only Begotten Son, who remained obedient to death for our redemption and salvation. And in this way he can take advantage of the word of the Apostle, who, for those of sound mind, sets a good conscience as a rule when he says: “For the love of Christ will support us who have judged this: for if one die for all, then we all die. And I died for all, so that those who live may not live for themselves, but for Him who died for them and rose again” (2 Cor. 5:14-15). He who partakes of the Bread and Cup should have such a disposition and such readiness” (Kr. 172). 101. Those worthy of Holy Communion include the answer to the following question: “What should a soul be like that is worthy to participate in the work of God? “Who was she who said: “Who am I, my Lord? And what is my house, because you have loved me” (2 Samuel 7:18)? and which fulfills what is written: “giving thanks to God the Father, who has called us to partake of the inheritance of the Saints in the light, who has delivered us from the dark powers, and introduced us into the kingdom of the Son of His love” ( Col. 1:12–13 )” (Cr. 167). 102. If something happens to someone that happens by skill and nature, then is it necessary for him to begin the communion of Saints? “The Apostle showed that he who was buried in Christ in baptism (Rom. 6:4) is above nature and skill, when, as in this place about baptism in water, after what was said above, he says: “This is knowing, that our old man will be crucified with Him, that the body of sin may be done away with, for we will not have to work through sin” (--6); so in another place he commands: “put to death your evils that are on the earth, fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, for the sake of which the wrath of God is coming on the sons of disobedience” (Colossians 3:5-6); and in another place he also gives a rule, saying: “But the flesh is crucified with the passions and lusts of Christ” (Gal. 5:24). “But I have learned that by the grace of Christ, both men and wives achieve this through sincere faith in the Lord. And for the one who, being in uncleanness, approaches the saints, and in the Old Testament we see the Last Judgment. If the Church has more here (Matthew 12:6), that is, it is more terrible; then the Apostle will admonish us, saying: “Who eats and drinks unworthily, eats and drinks judgment for himself” (1 Cor. 11:29)” (Cr. 309). 7) Studying the divine scriptures for wisdom for salvation 103. The activity associated with prayer is, firstly, the study of the Divine Scriptures for wisdom for salvation. That a beginner should study the Scriptures has already been said; but this saving activity should not stop throughout life. Answering the question of “whether it is useful to study much of the Scriptures,” the rule answers in the affirmative, distinguishing only that everyone should study most of what relates to his duties. “Because people can be divided into two more general categories: some are entrusted with leadership, while others, with different talents, are placed in humility and obedience; then I reason that whoever is entrusted with the leadership and care of many must know and study the duties of everyone, in order to teach everyone the will of God, showing everyone his duties. And of the rest, everyone remembering what the Apostle said: “Do not philosophize more than it is fitting to philosophize, but philosophize in chastity, as God has divided to eat” (Rom. 12:3), let him carefully study and fulfill his duties, not philosophizing about anything else, in order to become worthy to hear from the Lord these words: “Go, good servant, you have been faithful in a few things, over many I will set you up" (Matthew 25:21)" (Kr. 235). 104. Why, on the one hand, does he not allow anything to be done or said without the evidence of the Inspired Scriptures - when he says: “Our Lord Jesus Christ speaks of the Holy Spirit: “For He does not speak of Himself, but if He hears, He speaks these things” (John 16:13); and about Himself: “the Son cannot do anything for Himself” (John 5:19); and again: “For I do not speak of Myself, but the Father who sent Me gave Me commandment, what I should say and what I should say. And we know that His commandment is eternal life. As I speak, as the Father speaks to Me, so I speak” (John 12:49–50). Who will reach such madness as to dare to even think of taking anything for himself, when in order to direct himself in mind, in word, and in deed on the path of truth, he needs the guidance of the Holy and Good Spirit, and he himself is blind and lives in darkness without the sun of truth - Our Lord Jesus Christ Himself, Who enlightens with His commandments like rays, for it is said: “The commandment of the Lord is bright, enlightening.” eyes" (Ps. 18:9)?" (Kr. 1). If this is so necessary, then, obviously, it is necessary to study God. Scripture. 105. On the other hand, he reproaches those who deliberately do not want to recognize the will of God, revealed to us in the word of God, so that for violating what is known they would not be subject to greater condemnation. “It clearly says that such a person’s behavior is feigned, and he is subject to inevitable judgment for sin. For the Lord said: “If he had not come and spoken to them, they had no sin; now they have no excuse for their sin” (John 15:22), because St. Scripture proclaims the will of God everywhere and to everyone. Therefore, such a person is condemned no less, that is, not on a par with the ignorant, but is subject to greater condemnation with those about whom it is written: “Like a deaf adder, who stops his ears: he who does not hear the voice of those who are wise, is wondrous by wisdom” (Ps. 57:5-6). However, the one who is assigned to the administration of the word, if he neglects to proclaim the word, will, according to what is written, be condemned as a murderer (Ezek. 33:3)” (Cr. 45). 106. And for those who, when it is impossible to work, refuse to study the psalms, an even stricter sentence is pronounced. “Since the Lord, in the parable of the barren fig tree, said: “He cultivates the seedlings and the earth”? (Luke 13:7); then although it is necessary to use all care for such, however, if it is not corrected, and in its reasoning it is necessary to observe the commandment about those who remain in sin; because he who is lazy in good things is condemned with the devil and his angels” (Kr. 61). 107. But even those who zealously study the Scriptures are not proud, but rather humble, instilling in them that greater discipline in life is required of them. This is expressed in the answer to question 236: “those who are worthy to learn the four Gospels, how should they receive this grace? - since, he answers, the Lord said: “But having given him much, they will take much from him” (Luke 12:48), then they should fear and strive more than others, as the Apostle taught, saying: “And we pray with haste, not to receive the grace of God in vain” (2 Cor. 6:1). But grace is not accepted in vain if we believe the Lord, Who says: “If you know this, blessed are you if you do” (John 13:17)? 108. The subject of study in the word of God is the good and acceptable will of God. “First, we must seek what is the good will of God; then, when we know the good will, we must investigate whether this good will is pleasing to God. For otherwise, in a special respect, is the will of God, and the will is good; but when this is done either by the wrong person, or at the wrong time, as it should be, then it is no longer pleasing to God. For example: it was the will of God and the good will that incense should be given to God; but it did not please God that Dathan and Abiron should do this. And one more thing: it is the will of God and the good will that they do alms; but to do this for the sake of glorification from people, this is no longer pleasing to God. And again: “It was the will of God and the good will that the disciples, having heard it in their ears, should preach on the housetops” (Matthew 10:27); but for people to talk about anything ahead of time, this was not pleasing to God. For he says: “Tell no one the vision of this, until the Son of Man rises from the dead” (Matthew 17:9). And in general, every good will of God is then pleasing when what is said by the Apostle is fulfilled in it: “Do all things for the glory of God” (1 Cor. 10:31), and: “Let all things be done decently and in order” (14:40). But again, if something is the will of God, and a good will, and a pleasing will, then in this case one must not indulge in carelessness, but strive and take care so that it is perfect and without shortcomings - to the extent of both the deed itself, in accordance with what is commanded, and the strength of the one doing the deed. For it is said: “You shall love the Lord your God with all your soul, and with all your strength, and with all your strength, and with all your mind, and your neighbor as yourself” (Luke 10:27), as the Lord taught in the Gospel of John (John 13:34). And “you shall love every commandment, as it is written” (Deut. 6:6). For it is said: “Blessed is that servant whose master, when he comes, will find him doing such things” (Matthew 24:46)” (Cr. 276). 109. The means necessary for this success are prayer with sincere faith, alien to any self-wisdom. This is determined by the answers to the following questions: “How will we receive the kingdom of God as a child? “If we have the same attitude towards the teaching of the Lord as in the teaching of a child, who does not argue, does not justify himself before the teachers, but faithfully and dutifully accepts the lessons” (Kr. 217). 110. “What kind of understanding should we ask for ourselves from God, and how can we become worthy of it? – We learn about this understanding from God himself through the Prophet, who says: “Let not a wise man boast in his wisdom, and let not a mighty man boast in his strength, and let not a rich man boast in his wealth, but let him boast in this, that he understands and knows the Lord” (Jeremiah 9:23-24), and through the Apostle, who said: “but knowing (be) that there is a will God" (Eph.5:17). We can be worthy of this understanding if we fulfill what is written: “Be ye emptied and understand that I am God” (Ps. 45:11), and if we believe that every word of God is true, for it is said: “If you do not believe, you will not understand” (Ps. 7:9)” (Cr. 218). 111. “If the Lord gives wisdom, and from His presence knowledge and understanding (Prov. 2:6), and “if by the Spirit the word of wisdom is given, to another the word of understanding” (1 Cor. 12:8); then why does the Lord blame the disciples: “Suppose you also are without understanding” (Matthew 15:16); and the Apostle blames some as fools (Rom. 1:31)? - “If anyone,” he answers, “knows the goodness of God, who wants all mankind to be saved and to come into the understanding of truth” (1 Tim. 2:4), and also learned the care of the Holy Spirit in the division and operation of God’s gifts; then he knows that inertia of understanding occurs not due to the negligence of the Benefactor, but due to the unbelief of those receiving the benefit. And the foolish one is rightly accused as closing his eyes when the sun rises in order to live in darkness and not lifting his gaze to receive the light” (Kr. 248). 112. “Who is not sensible and who is wise about himself? – Answer. Anyone who does not understand the will of the Lord is not wise, and anyone who is led by his own reasoning and does not walk by faith in the words of God is wise about himself. Therefore, if anyone wants not to be foolish and wise about himself, then he must understand the will of the Lord by faith in the Lord, and in the fear of God imitate the Apostle, who says: “Breaking down thoughts, and taking every measure that is exalted against the mind of God, and bringing into captivity every mind into the obedience of Christ” (2 Cor. 10:4-5)” (Cr. 260). 113. “How is “a man made to be in this world” (1 Cor. 3:18)? - So: “if he fears judgment from God, who says: woe, who are wise in themselves, and understand before themselves” (Is. 5:21), will begin to imitate the one who said: “you have cattle” (Ps. 72:22), and, rejecting all opinion about his wisdom, will not first recognize anything in his judgments as good, and will begin to reason about what, as if by the very commandment he has accustomed himself to whatever he pleases. God, whether in deed, or in word, or in thought, because the Apostle said: “This is the hope we have in Christ for God: we do not think that we are content with ourselves, but that we are content with God” (2 Cor. 3:4-5). Who teaches man understanding, as it is written (Ps. 93:10)” (Cr. 274). 114. The purpose of studying Scripture is to gain wisdom for salvation, or to acquire treasures of spiritual knowledge in order to later pass it on to others who thirst for it. “What good treasure is this? - Wisdom in every virtue in Christ that serves for the glory of God is a good treasure, from which everyone, according to the saying of the Lord, “brings out good things in his deeds and words” (Matthew 12:35)” (Cr. 239). “Whoever receives any grace must necessarily transfer it to those who need it. The same must be done with the gift of knowledge, as the Apostle says: “Teach these to faithful men, who will be pleased and teach others” (2 Tim. 2:2)” (Cr. 254). 8) Example of seniors and mutual interviews 115. After studying the word of God, the common source of wisdom for salvation is the lessons of the abbot, who, as they saw, is inspired to teach everyone with strict reprimands for negligence in this regard (Proverbs 24, 25). - In addition, it is instilled to look at the life of elders and learn from it, and enter into mutual interviews to clarify and verify their concepts and understandings. 116. About the first it is said: “stock up on the abundance of perfect living (examples) in order to find the treasure hidden for the day of need. “Be a competitor of those who live right, and write down their deeds in your heart” (Pages 60, 61). And again: “Those who have previously begun to work in the work of God can be useful to those who come again in that, if they are strong in body, they will show unslothful diligence and represent in themselves an example of every good deed. And if they are weak, they will benefit from such a state of mind, in which it is clear from their face and from every movement that God undoubtedly looks upon them, and the Lord is with them, as well as the properties of love, enumerated by the Apostle, who said: “love endures for a long time, is merciful, does not envy, does not become arrogant, is not proud, does not act outrageously, does not seek his own, is not irritated, does not think evil, does not rejoices over untruth, but rejoices over the truth, covers everything, embraces the spring of faith, hopes everything, endures everything. Love no longer ceases” (1 Cor. 13:4-8). For all this can be done even with a weak body” (Kr. 200). 117. St. invites you to the second, that is, mutual interview. Vasily in the introduction to the lengthy rules, saying: “Ascetics of piety, who preferred a silent and calm life, let us jointly decide how to do so that none of the prescribed things are left unfulfilled. “Therefore, in what everyone considers himself to be generous, let him offer it for general consideration: because with the diligent research of many, the hidden will be found more conveniently, if only God, according to the promise of our Lord Jesus Christ, grants us to find what we are looking for, according to the teaching and reminder of the Holy Spirit (John 14:26)” (p. 95). 118. In another place, the question is: “should everyone tell others what they think, or hide in themselves what they are undoubtedly sure is pleasing to God?” - Solves like this: “Remembering God’s sentence spoken through the Prophet: “Woe, if you be wise in yourselves and understand yourselves” (Is. 5:21), and what was said by the Apostle: “For I desire to see you, so that I may give you a certain spiritual gift to strengthen you, this is, that you may be comforted by the faith that is common to you, yours and mine” (Rom. 1:11-12) I reason that it is necessary for us to communicate our thoughts to those who are unanimous with us, and who have proven their faith and intelligence, so that either what is wrong is corrected, or what is done correctly is confirmed, and we avoid the above-mentioned condemnation that befalls those who are wise in themselves” (Kr. 227). 9. Monastic food, – abstinence, – fasting 119. On the order of eating, or reinforcing yourself with food, in hostels, the rules give only hints. From them it is clear that a certain hour was appointed for the meal, at which everyone had to gather at the table. If so, then we must assume that for the collection there was a sign in the beater, or something else. This is suggested by the answer to the 136th short question; “how to deal with someone who is late for dinner?” - The answer is: “If he did not ripen due to necessity depending on the place or matter, as one who keeps the commandment of him who said: “Everyone in whom he is called to abide, let him abide in him” (1 Cor. 7:24); then the guardian of general decorum, taking this into consideration, will forgive him. And if you could have kept up, but didn’t try, showing yourself the guilt of negligence, let him remain without food until a certain hour the next day.” 120. What specific hour this is can be determined from the words of St. Basil the Great on the need to divide the midday prayer into two - a prayer before eating, and a prayer after eating - to complete the sevenfold number of daily prayers (Page 74). From this it can be seen that lunch hour was noon. 121. From this it is clear that prayer was performed before and after the meal. - That there was reading during the meal is indicated by question 180: “With what disposition and attention should we listen to what is read to us while eating food?” - To which the answer is: “With greater pleasure with which we eat and drink, so that it can be seen that the mind is not distracted by bodily pleasures, but is more amused by the words of the Lord, imitating the disposition of the one who said: “and sweeter than honey and honeycomb” (Ps. 19:11).” 122. From this it is already clear what kind of decorum was required of those who ate food at meals. But it is even more visible from the words spoken to resolve the question: “How to eat and drink for the glory of God?” “Here it is said that this is done by the one who at the same time: “glorifies God with the remembrance of the Benefactor, and with such a spiritual disposition in which the bodily position testifies that a person eats without care, but as if having Bora as an audience; as well as for the purpose of eating, when he eats not for pleasure, as a slave of the belly, but as a worker of God for the sake of vigor in deeds performed according to the commandment of Christ” (Kr. 196). 123. The executors of such suggestions could not help but find it strange “if someone in the fraternity, while eating food, behaves immodestly, eats or drinks as if greedily.” And their question is very natural: “Should such a person be rebuked?” - The rule answers this question: - “Such one does not keep the commandments of the Apostle, who said: “Whether you eat, whether you drink, or do anything else, do everything for the glory of God” (1 Cor. 10:31), and also: “Let everything be done in an orderly manner” (1 Cor. 14:40); and he has a need for correction, unless some need for labor or haste forced him to do so. However, even then it is necessary to maintain integrity” (Kr. 72). 124. Among the types of food mentioned in the rules: bread, water, oil, some kind of salted fish, allowed by the fathers in small quantities to season other dishes - herbs, or a brew from seeds (Constitution 25). And it is said that one should not disdain wine if one takes it for healing and does not seek it unnecessarily (Page 73). In general, food is supposed to be healthy, but cheap and easily acquired without much hassle in the place where the monks labor. 125. “You should eat something that satisfies your needs without much hassle. The Lord himself discovered this when he treated the weary people, so that they would not faint, as it is written, on the way (Matthew 15:32). He could have increased the miracle in the desert by donating expensive dishes, but he prepared for them such simple and unrefined food that there were barley loaves, and part of the fish on the bread. But I didn’t mention drinking, because there is self-flowing water, sufficient to meet the needs of everyone, unless due to illness such drinking is harmful, and should not be consumed on the advice of St. Paul to Timothy (1 Timothy 5:23). And anything that causes obvious harm should not be used. For it would be incongruous, while taking food to support the body, to arm the body with these same food and hinder it in serving the commandment. This same thing serves as an example for us in teaching our souls to avoid harmful things, even if they were pleasant. In any kind of food, one must prefer those that are easier to have, so that, under the pretext of abstinence, one does not bother about more beloved and expensive dishes, seasoning the food with expensive sweets. But one must choose what can be found in each country, what is cheap and ready for popular use, and from imported goods one must use only what is most necessary for life, for example: oil and the like, and what else is suitable for the necessary consolation of the sick, if only this can be obtained without harassment, hassle and difficulty” (Proverbs 19). 126. It is obvious that monastic food is lean and predominantly plant-based. But the 18th rule from the Extensive Rules commands you to eat everything that is offered. This was probably during absences from the monastery, in secular homes. “And let this be the first necessary rule, that although, for the exhaustion of the flesh, ascetics of piety need abstinence, because “everyone who strives will abstain from everyone” (1 Cor. 9:25); but in order not to come into contact with the enemies of God, burned by our conscience, and therefore moving away from the brush, “what God has created to be eaten with thanksgiving to the faithful” (1 Tim. 4:3), we must, when the opportunity presents itself, touch everything in order to show those who watch that “all things are pure and pure” (Titus 1:15), that “every creation of God is good and nothing is marked, accepted with thanksgiving: It is sanctified by the word of God and prayer” (1 Tim. 4:4-5). However, even in this case, one must keep in mind abstinence, using not beyond one’s needs one thing that is of little value and necessary for maintaining life, and in that case avoiding harmful satiety, and completely abstaining from serving pleasure. For in this way we will cut off the passion of the voluptuous and, as far as depends on us, we will heal those burned by conscience, and we will free ourselves from suspicion on both sides. It is said: “For my freedom is judged by other consciences” (1 Cor. 10:29)? Abstinence shows that a person died with Christ and killed his souls even on earth. And we know that it is the mother of chastity, the vigilant of health and sufficiently removes obstacles to the fruitfulness of good deeds in Christ, since according to the word of the Lord: “the sorrows of this age, the pleasures of life and other lusts choke the word, and there is no fruit” (Matthew 13:22). Demons are also driven away by abstinence, as the Lord himself taught us that “this generation does not come forth except through prayer and fasting” (Matthew 17:21).” 127. There is one measure in food, in which food should be offered to the brethren, another, in which everyone should accept it, as an ascetic. Regarding the first, it is said that having determined the type and measure of food for all generally healthy people, the abbot must change it in relation to certain persons, judging by their age, state of health and labor. Everyone should not be brought under the same law. Rule 19 says: “What is the measure of abstinence?” “In spiritual infirmities, one measure of abstinence is complete alienation from everything that leads to harmful pleasure. And in the discussion of food, just as everyone has their own needs, which differ, in fact, by age, by occupation and by the state of the body, so the measure and method of consumption (of food) are different. Therefore, it is impossible to bring everyone in the school of piety under one rule. But having determined the measure of abstinence for healthy ascetics, we leave it to the discretion of the abbot to make prudent changes in it, in accordance with the circumstances of each; because it is impossible to comprehend in words needs other than what depends on the general and complete teaching. Consoling the sick with food, or otherwise tired by difficult work, or preparing for fatigue, for example. for a journey, or for anything else difficult, the superiors should arrange it according to the need, following who said that “he distributed the ax to everyone if anyone required it” (Acts 2:45). Therefore, it is impossible (once forever) to legislate for everyone that there should be one time, one way and one measure in eating.” 128. Regarding the second, everyone see for themselves, keeping one thing in mind - do not go beyond the limits of need. This is stated more than once in the rules. – So also rule 19 continues: “Let the general purpose (in eating) be to satisfy a need. Filling your belly to excess and burdening yourself with food is a deed worthy of damnation, as the Lord said: “Woe to you now that you are full” (Luke 6:25). Through this, the body itself becomes incapable of activity, prone to sleep and ready to be damaged. Therefore, in order to avoid immoderation in pleasure, the goal of eating should be not pleasantness, but the need for food for life; for to servile to pleasure means nothing more than to make one’s belly a god. since our body, constantly exhausted and fluttering, requires filling, why the urge to eat is natural; then the direct law of food consumption requires, in order to maintain the animal, to fill what is empty, whether for this there is a need for dry or liquid food.” 129. Also in one of the preliminary words it is written (73 pages): “let the best practice and rule of abstinence be the following: not to have a goal - and the flesh is tender, and to treat it cruelly, but to avoid immoderation in both, so that the flesh, having become fat, does not rebel, and, exhausted to the point of a painful state, does not lose the strength to fulfill the commandments. For there is equal harm to the soul in both cases - both when the flesh is rebellious, indulging in violent impulses from excess health, and when it is exhausted, weakened and motionless from painful illnesses; because the soul, in such a state of the body, does not have time to raise its gaze to grief, but, out of necessity, is occupied with the sensation of pain, and weakens, suppressed by the suffering of the body. Therefore, let the consumption of food be proportionate to the need: let everything here serve the needs, and not the whims of those who strive.” 130. This measure is defined even more precisely in the 4th chapter of the ascetic statutes, with the words: neither higher nor lower than strength... This is what it says there: “You must have power over the belly; because curbing the belly is the suppression of passions; and suppression of passions - serenity and silence of the soul; spiritual silence is the most abundant source of virtues. Continence of the womb is the best when measured in everyone by bodily strength. For to others, suffering in the highest degree seemed not regrettable and seemed more like relaxation than labor, due to the hardness and inflexibility of their bodily composition and strength. But what was tolerable for such people was the cause of danger for others. For one will find as much difference between one body and another as between copper and iron and trees growing as bushes. Therefore, one should choose abstinence according to the strength that a person has. Virtues performed by one soul are equally prescribed to everyone. These are: meekness, modesty, humility, kindness, brotherly love, simple-heartedness, love of truth, compassion, courtesy, philanthropy. We primarily call these virtues spiritual: because the body no longer contributes to the soul in acquiring and achieving them, but serves only for it as a meeting place where the soul discusses these virtues. Continence for everyone should be determined according to his bodily strength, so as not to stop at what is below the strength that a person has, but to extend to what is above the strength” (pp. 396–7). 131. “And I think we need to pay attention to this, so that by excessive abstinence, weakening bodily strength, we do not make the body lazy and inactive in the most important activities. For God, who created man, would, of course, want him not to remain idle and motionless, but, on the contrary, to show activity in what he should. And “He commanded Adam to work in paradise and keep it” (Gen. 2:15). After his expulsion from paradise, he was ordered to “eat bread by the sweat of his brow” (Gen. 3:19). Therefore, one should not make innovations contrary to nature and the rules laid down by the Benefactor of nature, but by adhering to them, one must keep the body active, never weakening it through excesses. For I think: this is a sign of the best stewardship - to follow the established regulations” (ibid., pp. 387–8). 132. And so the measure of nutrition is the need of nature or the strength of everyone. Obviously, the actual determination of the measure through this is left to the personal discretion of each person. How self-pity cannot help but interfere here, usually tipping the scales when it comes to ourselves; then to protect against it to determine the measure of nutrition of St. Vasily indicated two guidelines: one external, the other internal. First: according to what you say about yourself, as a result of observing yourself, let your spiritual father determine your measure. “Be a faithful treasury of virtues, and let the key to it be the tongue of your spiritual father. Let him open your mouth to receive bread; let him also close it. Do not take the serpent as your advisor, who, instead of good advice, wants to ensnare you” (Page 58). 133. The second - the inner one brings you into the deepest attention to yourself, and inspires you to start eating food and take it not for the pleasure of the flesh, and not for its rest, but out of need, and eating food should not be extended to the weakening of the spiritual functions of life, the warmth of the heart, sobriety, vigor, liveliness and receptivity to spiritual things. It must be done in such a way that eating food does not make any change in this latter. To what extent eating does not make this change, that measure is yours, suitable for you personally. “Let the ascetic of piety keep one thing in mind: negligence would not creep into the soul, sobriety and the intense striving of the mind toward God would not weaken, and the Holy Spirit and the enlightenment it produces in the soul would not somehow be eclipsed. If the good gifts now counted remain in their strength, then the bodily passions will not have time to rebel: because the soul is occupied with heavenly things, and does not give the body time for the passions to rebel in it” (Constitution 4, p. 399). And that when eating food one must warm up every thought about the pleasures and pleasures of the flesh, this is further stated in the same place. 134. “We must also pay attention not to deviate into the service of voluptuousness under the pretext of bodily need. If it were possible to perform the work proper to the body while constantly abstaining from food, then this would be the best thing. But since very few bodies can not lose strength with such abstinence, one must fast moderately and provide the body with the most necessary help, but in such a way that it is not voluptuousness that guides the choice of food, but reasoning with all rigor determines the need, like a knowledgeable doctor who impartially treats a disease with what it should. For with such a spiritual disposition, the one who eats food turns out to be in wisdom no lower than the one who does not eat, even by intention, not only keeps an incessant fast, but can be called completely non-eating, and by caring for the body he deserves praise as the best steward; because proportionate care of the body and abstinence cannot inflame lusts and make passions uncontrollable. This happens as a consequence of gluttony and luxury” (pp. 400–1). As a result, the essence of abstinence is defined as follows: 135. “We call abstinence not the complete abstinence of oneself from food (this would be a violent destruction of life), but the abstinence of oneself from sweets, which is acceptable when overthrowing carnal wisdom for a pious purpose. In general, the enjoyment of what is desirable for those living in passions is necessary for us, who are formed in piety, to abstain” (Proverbs 16). “Whoever is above all passion, does not tolerate or allow himself any irritation caused by pleasure, but firmly and unflaggingly avoids all harmful pleasure, is a perfect ascetic, and such a person is obviously free from all sin” (Proverbs 17). 136. Having defined abstinence in this way, the rules, on the one hand, extol it with great praise in order to arouse jealousy towards it and keep it in constant fidelity to its rule; on the other hand, they expose all the harmfulness of intemperance and all the pleasures of the flesh in lust. “How thieves constantly spy day and night where the gold is, but steal it by accident when you don’t know; so be careful that the enemy does not deceive you with the sin of your ancestors, and does not drive you out of the paradise of sweetness. For the one who distracted Adam from life by stealing food hoped to stifle Jesus, much less will he be ashamed to mix you with this first cause of evil, knowing what a strong poison it is: because the passion of gluttony usually reveals its strength not in a multitude of dishes, but in desire, even with a small taste. Therefore, if the desire to taste something small is so strong that it plunges you into the passion of gluttony, then it will easily put you to death. Just as water, divided into many streams, makes all the places lying near the channels green, so the passion of gluttony, if it has spilled into your heart, saturating all your feelings and planting a forest of vices in you, will turn your soul into the dwelling of animals. I saw that many people possessed by passions were healed, but I did not see a single glutton among them; on the contrary, all such people either abandoned the abstinent life and were corrupted in the world, or tried to hide among the abstinent, and out of voluptuousness they indulged in the service of the devil. To cover up the passion of gluttony, they fall into many evils. Such people, although in appearance are among those who are saved, but in their deeds are among those who are condemned” (Pages 55, 56). 137. “The gluttony of Adam put him to death and brought destruction to the world through the voluptuousness of the belly. Noah is ridiculed, Ham is cursed, Esau is deprived of his birthright and becomes related to the Canaanites; Lot becomes the husband of his daughters, and his own son-in-law and father-in-law, the father becomes a husband and the grandfather becomes a father, in both respects violating the limits of nature. Gluttony also made Israel a worshiper of idols and brought the Israelites to the point that their bodies fell in the desert (Num. 14:29). Gluttony made one of the Prophets, sent by God to expose the wicked King, the food of a wild beast. And to whom King Jeroboam could not harm, with all his royal power, he, caught by the deception of the womb, suffered a miserable death (1 Kings 13:23–24)” (pp. 56, 57). 138. But the man of desires, Daniel, having overcome the womb, commanded in the kingdom of the Chaldeans, becoming the destroyer of idols, the destroyer of the serpent, the instructor of lions, the predictor of God's incarnation, and the interpreter of hidden secrets. The three holy youths, who showed that they were above the pleasures of the womb, despised the royal wrath and fearlessly dared to enter the terrible burning furnace that King Nebuchadnezzar could kindle, discovered the insignificance of the deified golden image, and did so that the most hostile king himself and the entire godless army began to sing songs to Big with all creation. “And I’ll say it all in short, if you own your womb, you will begin to dwell in paradise; and if you do not master it, you will become the prey of death (Page 57). 139. “Those who intend to live godly need the law of abstinence. This is evident, firstly, from the fact that the Apostle ranks abstinence among spiritual fruits (Gal. 5:23), then from the fact that the Apostle attributes success in integrity of service to abstinence when he says: “in labor, in vigils, in fasting, in purification” (2 Cor. 6:5-6), and in another place: “in labor and in striving, in vigils with many, in hunger and thirst, abound in fasting" (-11:27), and again: "Whoever strives will abstain from all" (1 Cor. 9:25). And the mortification and enslavement of the flesh is not accomplished as successfully by anything as by abstinence; because the ebullience of youth and indomitability in aspirations, as if with some kind of bridle, are restrained by abstinence. A fool does not benefit from sweetness, but the word of Solomon (Prov. 19:10); and what is more unreasonable than flesh devoted to pleasures and whirling youth? Why does the Apostle say: “And do not please the flesh through lust” (Rom. 13:14); and: “She who feeds generously dies alive” (1 Tim. 5:6). And the example of the rich man’s luxury shows us the need for abstinence, lest we otherwise hear what the rich man heard: “For you have received good things in your belly” (Luke 16:25)” (Proverbs 16). 140. “And how terrible intemperance is, the Apostle also showed this, classifying it among the distinctive properties of apostasy and saying: “In the last days times of cruelty will come; “For men will be lovers of themselves,” and having listed many types of vice, he added: “slanderers, intemperate women” (2 Tim. 3:1-3). And Esau, as of the greatest vice, was accused of intemperance; because for one meal he gave away his birthright. And the first disobedience happened to a person from intemperance” (Ibid.). 141. “All the saints have a testimony of their abstinence. The whole life of saints and blessed people, the example of the Lord Himself at His coming in the flesh, teach us abstinence. Moses, with the help of long-term fasting and prayer, accepted the law and heard the words of God, just as, he says, if someone spoke to his friend (Ex. 33:11). Elijah was then honored with the sight of God when he achieved an equal measure of abstinence. What about Daniel? When did you achieve extraordinary visions? Isn't it on the twentieth day of fasting? How did the three youths extinguish the fiery power? Is it not abstinence? And for John, the entire direction of life is determined by abstinence; to them also the Lord began His appearance” (Ibid.). “Abstinence is the extermination of sin, alienation from passions, mortification of the body even to the most natural sensations and desires - the beginning of spiritual life; it prepares eternal blessings, destroys the sting of voluptuousness in itself; because voluptuousness is a great bait to evil; For his sake, we humans are more susceptible to sin; by it every soul is drawn into death, like a fish's milk. Therefore, anyone who is not ingratiated or pampered by voluptuousness has, through abstinence, succeeded in completely avoiding sins. But if he has avoided most of it and is dominated by one, then he is not yet abstinent; just as the one who is troubled by one bodily illness is not healthy, and the one over whom there is at least one master, whatever it may be, is not free” (Proverbs 17). 142. “Other virtues performed in secret are rarely made known to people; but abstinence makes the abstinent person noticeable when you meet him. For just as a fighter is distinguished by the fullness and good color of the body, so the dryness of the body and the paleness that comes from abstinence prove about the Christian that he really struggles in the commandments of Christ, overcoming his enemy in the weakness of the body, and showing strength in the deeds of piety, but to what is said: “When I am weak, then I am strong” (2 Cor. 12:10)” (Ibid.). 143. “How useful it is to see an abstinent person who barely touches the necessities of life, as if performing a difficult service to nature, gets bored with the time spent on this, and immediately runs away from the table to get busy with business! I think that no word can touch the soul of someone who is not accustomed to abstaining and lead to correction as much as one meeting with someone who is abstinent. And this, it seems, is also a thread to the glory of God, so that even at meals our good deeds shine to the glorification of our Father in heaven” (Ibid.). 144. Due to such a high importance of abstinence in spiritual life, it is placed in inextricable connection with all other virtues, so that one who abstains from food easily abstains from everything else that is impermissible, and an incontinent one is hardly strong enough to do this. “The feat of abstinence concerns not only the pleasure of sweet foods, but extends to every elimination of obstacles. Therefore, exactly as he who is abstinent will gain victory over his belly, he will not yield it over himself to human glory; just as he triumphs over vile desires, so he will not refuse to triumph over wealth, or some other ignoble disposition, for example. anger, sadness and all that to which ignorant souls are usually enslaved. For what we see in all the commandments, namely, that they hold on to one another and it is impossible to succeed in one, separately from the other, the same thing is especially seen in abstinence. He who is abstinent in the consideration of glory is humbly wise; he who observes abstinence in the consideration of property fulfills the Gospel measure of non-covetousness; one who refrains from irritation and anger is not angry. The strict law of abstinence assigns measure to the tongue, limits to the eyes, unquestioning hearing to the ears. He who does not remain within these boundaries is intemperate and self-willed. Do you see how around this one commandment everyone, like in a round dance, holds on to one another?” (Prov. 16). 145. “Let a person make every effort so that the height of his soul is not humiliated by the revolt of voluptuous desires. For a soul, nailed to the earth by carnal voluptuousness, how can it look with a free eye at the light that is akin to it and intelligent? Therefore, first of all, it is necessary to practice abstinence, which serves as a reliable guardian of chastity, and does not allow the leader-mind to rush here and there. Like water, locked in pipes, under its oppressive force, unable to spill to the sides, it strives straight upward; So the human mind, when continence, like a narrow pipe, compresses it from everywhere, without having any opportunity to dissipate, by the nature of its movability, will rise to sublime objects. For it is impossible for him to ever stop, having received from the Creator a nature destined for incessant movement; and if they prevent him from striving for something vain, then, of course, it is impossible not to go straight to the truth” (Constitution 19). 146. Everything that has been said so far depicts the usual order and measure of reinforcing oneself with food. It's obvious how strict it is. It was a real strict fast, although it is only called general abstinence. Why is monastic life called fasting? – But even with such strict abstinence, fasting still happened especially; and he appeared in two forms: one was common to all the brethren, according to the rules of the church (Wednesdays, Fridays, long fasts), when everyone fasted, the other was private, which others undertook separately from the other brethren and constantly behaved more strictly than others. 147. The first fast, usually performed by the entire brotherhood, is only mentioned in the 129th short rule; and in rule 130 it is determined with what disposition one should meet and hold it, namely with a strong desire and willingly. “Because the Lord says: “Blessed are those who hunger and thirst for righteousness” (Matthew 5:6); then it is dangerous to do everything that tends toward godliness without desire and zeal. And therefore, just as it is not safe for a fasting person to do this reluctantly, it is also necessary to fast during such a need (that is, during the prescribed fasts); because the Apostle, among his other exploits, mentioned this as our teaching: “in fasting they were great” (2 Cor. 11:27).” 148. With all this, however, even here a prudent measure is required - which is defined in rule 139 - in answering the question: “with the duration of fasting, we become weaker for labor. Therefore, what is better - to leave work for fasting, or to neglect fasting for work? “We must certainly keep a fast and eat food in the measure appropriate to godliness, so that we can fast when it is required to fulfill God’s commandment through fasting, and again, when God’s commandment requires eating that strengthens the body, we eat food not as gluttons, but as God’s workers. For we must observe what the Apostle said: “Whether you eat or drink or do anything else, do everything for the glory of God” (1 Cor. 10:31).” 149. As for special fasting, which some are stricter than the brethren, the rules, although they do not prohibit it, if its abbot allows, but look at it unfavorably. To the 138th question: “Should anyone in the brotherhood be allowed, of his own free will, to fast or stay awake more than others?” - answers: “Because the Lord said: “I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38); then everything that anyone does of his own free will is the property of the doer; but this is alien to godliness. To desire great things in comparison with others, even in the best things, is a competitive passion that comes from vanity, and the Apostle, showing that this is forbidden, says: “For we dare not judge, or apply the same to others who praise themselves” (2 Cor. 10:12). Therefore, putting aside your own desires and the desire to appear as if you are doing something better than others, you must obey the Apostle, who exhorts and says: “Whether you eat, or drink, or do anything else, do everything for the glory of God” (1 Cor. 10:31). For competition, vanity and self-indulgence are completely alien to those who legally fight the good fight. Therefore, the Apostle says in one place: “Do not be vainglorious” (Gal.5:26); and in another: “we must not please ourselves” (Rom. 15:1), and to this for greater conviction he adds: “for Christ did not please himself” (-3). If anyone thinks that he needs something more in fasting, or in vigil, or in anything else; then let him reveal his reason why he thinks that he needs more to those who are entrusted with the general care, and observe what they have approved. For it will often turn out that such a need should be satisfied in another better way.” 150. The same rule applies if anyone wants to abstain from any food or drink for a while. “Since, it is said, the Lord said: “I do not do My will, but the will of Him who sent Me” (John 6:38), then every decision of one’s own will is not reliable. Knowing this, David said: “I swore and appointed to preserve the destinies of Your righteousness” (Ps. 119:106), and not my own desires” (Kr. 137). 151. About the time when it is permissible, and with the permission of the great ones, to undertake a special fast, it is said: “the time of fasting is determined not by the will of each, but by the need of what relates to godliness, as the Apostolic Acts tell us (13, 2-3; 14, 23), and as the chosen David teaches us (Ps. 34:13)” (Cr. 129). App. Acts says: “And to those who serve the Lord and fast, the Holy Spirit said: Separate me Barnabas and Saul for the work for which I called them. Then having fasted and prayed and laid hands on her, she sent them away” (13:2-3). Again: “having ordained them presbyters for the whole church (founded on the first journey of St. Paul with Barnabas), and having prayed with fasting, commended them to the Lord, and believed in Worthless things” (14:23). In the Psalms we read: “When I was always cold, I clothed myself in sackcloth, and humbled my soul with fasting, and my prayer returned to my bosom” (Ps. 34:13). 152. Excessive special fasting, extended to the point that there is no longer any strength left to fulfill obedience, is completely condemned. This kind of fasting is unworthy of the name and abstinence. “For abstinence does not consist merely in abstaining from foods that do not mean anything in themselves, the consequence of which is the “sparing of the body” condemned by the Apostle (Col. 2:23), but in the complete renunciation of one’s own wills. And how dangerous it is to fall away from the commandment of the Lord of your own free will, this is clearly evident from the words of the Apostle, who said: “Whoever does the will of the flesh and mind is by nature a child of wrath” (Eph. 2:3)” (Cr. 128). 153. The 4th chapter of the ascetic statutes is primarily directed against this immoderate fasting, where, in indicating the need for abstinence and defining its measure - so that it is neither higher nor lower than one's strength - it is said: “The ascetic must be free from all arrogance, and, following the path that is truly middle and royal, not deviate in any way in one direction or the other - not to love weaknesses and not to render the body powerless by excess of abstinence. For if it were good to be exhausted in body and lie breathing dead, then, of course, God would have made us like this in the beginning. If he did something wrong, then, of course, he did what he recognized as good. And if he made us such as it was good to make us, then those who sin do not preserve what was well created as long as they can. 154. “Tell me what is better, to imitate fruitful trees, which themselves are rich in fruits and delight others with their fruitfulness, or to be like garden plants that wither from the heat and drought, to be, in the words of the prophet, “like beets that are undercooked” (Isaiah 51:20), i.e. to be unable to serve our own needs, even when we have by nature perfect strength to satisfy our needs, and to practice wisdom only halfway, that is, with one soul, and not with the body? If we were outside the body, then it would be necessary to strive for the most perfect with one soul. But since a person is twofold, then the exercise in virtue must be twofold, consisting of both bodily labor and spiritual deeds. But physical labor should not be called idleness, but work.” 155. “It belongs to the soul to choose from good deeds those that are accomplished with the assistance of the body: and it is the duty of the body to put into action what the soul has chosen. If the body is powerless to bring this into action, then the good deed, still hidden in the will, is incomplete, like some sprout that withered in the bowels of the earth and was not used by those for whom it was born.” 156. “But they say: the Lord also endured a long period of not eating food, and Moses, also Elijah the Prophet, remained without food for no less time. – But notice also that our Lord only did this once, and like Him were Moses and Elijah. At all other times, managing the body in the proper order and keeping it active, always engaged in work and labor, thus they shone with spiritual virtues, and with the assistance of the body, making active life the seal and fulfillment of spiritual life. This is what Moses did, and so did Elijah, and so did John, who, according to an ineffable economy, lived for a long time in the desert, and after completing his economy, he came to a populated country to preach and baptize that everything belongs to activity, and completed his feat with boldness before Herod. So did the whole host of saints, and Jesus Himself, who spent time in doing so that from the laws of nature, and from the teaching of the Divine Scriptures, and from what all the saints did, and from the life of our Savior, and from the rule of life of the pious, it would be clear from everywhere that it is much better and more useful to have a strong, not a weakened body, and to keep it active for good deeds, and not arbitrarily bring it to inaction.” (Set. 4). 157. Chapter 25 of the same statutes is also directed against this. “The ascetic, it is written in it, should in no way seek variety in food and, even under the guise of abstinence, a change in the dishes offered. For this happens to be a transformation of general decorum and a reason for temptation; and he becomes the heir of what was proclaimed: woe (Matthew 18:7), who in an ascetic society gives such reasons for rebellion. On the contrary, even if salted fish was offered for eating with bread, which the holy fathers decided, instead of any other seasoning, to add in small quantities to the dishes, mixing this with the rest of the food from water or from greens, the ascetic should not, under the pretext of vain, spontaneous piety, refusing this, as if from meat, demand dishes of more expensive and good quality; but without paying special attention to this, dipping the piece in a decoction from a very small portion of salted fish, and eating it with all thanksgiving. For this very small portion, placed in such a large amount of water, or, if it happens, in seed jam, is not a sign of a delicacy, but the most strict and, in the true sense, patience-filled abstinence of ascetics. Therefore, an ascetic of holiness should not pay attention to anything like that; because we refrain from such dishes not according to the example of the Jews, but by avoiding tasty saturation.” 158. Let's add a few more practical rules regarding reinforcing yourself with food, which are among the short rules: “If anyone mentally remembers eating food and then condemns himself; then will he really be condemned as caring about food? “If this reminder occurs before famine, when nature is not yet disturbing; although the absent-mindedness of the soul is clearly visible in this, convicting it of addiction to the present and negligence about what is pleasing to God, nevertheless, in this case, God’s mercy is ready. For he who has condemned himself is free from accusation, because of repentance, especially if in other respects he guards himself from inclination, remembering what the Lord said: “Behold, thou art healthy: let no one sin, lest it be worse” (John 5:14). If, when nature compels and hunger intensifies, although feeling activates memory, reason wins by striving for the best and exercising in this, then memory does not deserve condemnation, but victory is worthy of praise” (Kr. 17). 159. “Some do not desire a large quantity, but the pleasantness of food, while others desire for satiation a large quantity rather than a pleasant one: how should one agree on both?” “Both suffer, some from voluptuousness, some from greed. But neither a sensualist nor a greedy person is free from condemnation. Therefore, care must be taken for those and others with compassion in order to heal their illness. If they are not healed of their illness, then their condemnation is obvious as unrepentant” (Kr. 71). 160. “How can one achieve this without overcoming voluptuousness in food? “Having decided, the preference for everything useful should always be a leader and teacher in what is acceptable for use, whether it be pleasant or unpleasant” (Kr. 126). 161. “He who does not eat what the brethren eat, but covets something else; is he doing well? – In general, to covet food is contrary to the commandment; because the Lord said: “Do not seek what you eat or what you drink, and do not be conceited, and to further frighten, he added: for all these the Gentiles seek” (Luke 12:29-30). And the one assigned to food must carefully fulfill this: “giving it to anyone if anyone requires it” (Acts 4:35)” (Cr. 131). 162. “What does it mean if someone says: “This is harmful to me,” and grieves if he is not given anything else? - This shows that he does not have the hope of Lazarev in himself and does not know the love of the one who is entrusted with the care of everyone and him. In general, everyone should leave the judgment of what is useful or harmful not to himself, but to the one who is assigned to find out what is necessary for everyone, and who primarily seeks spiritual benefit, and for this, secondly, in accordance with the will of God, distributes what is necessary for bodily needs” (Kr. 132). 163. “What if he grumbles about the food? “Then he is subject to the same condemnation as those who grumbled in the wilderness (Num. 11:1), for the Apostle says: “Do not grumble, as no one grumbled from them, and perished from the Destroyer” (1 Cor. 10:10)” (Cr. 133). 164. “What if someone becomes angry and refuses to take something they need? “He deserves to receive nothing, even if he asks, until the abbot sees that his illness has been healed, or better yet, many of his illnesses have been healed” (Kr. 134). 165. “Does it be necessary for someone who has worked hard to demand something greater than what is ordinary? If he undertakes labor for the sake of reward from God, then it is not here that he should seek consolation for labor, but prepare himself for reward from the Lord, knowing that from the lover of God he will be awarded both reward for labor and consolation for enduring need. - In other respects, the person in charge will fulfill what was said: “Giving to anyone whatever you require” (Acts 4:35), he must know each of the workers and satisfy him as he should” (Cr. 135). 166. “What is the judgment for a housekeeper if, through negligence, he does not give his brother what he needs? – This judgment is known according to the words of the Lord, who said: “Depart from Me, the curse, into eternal fire, prepared for the devil and his angel. For you were hungry, and did not give Me food: you were thirsty, and did not give Me anything to drink” (Matthew 25:41–42), and so on. and: “Cursed is everyone who does the work of the Lord with negligence” (Jeremiah 48:10)” (Cr. 150). 167. The dream is briefly but sufficiently said in a letter to St. Gregory the Theologian, cited above. Among the rules there is only the question of intensifying vigil along with fasting according to one’s will, as was seen before this (Kr. 138). There is another question about untimely naps. Namely: “What causes untimely and excessive euthanasia, and how to get rid of it? – Such sleep occurs when the soul becomes lazy in thinking about God, and when it neglects the judgments of God; We get rid of it when we restore in ourselves the true and proper concept of the greatness of God, as well as the desire to do the will of God, imitating the one who said: “If I give sleep to my eyes, and slumber to my every side, and rest to my soul, until I have turned the place of the Lord into a habitation for the God of Jacob” ( Psalm 131:4–5).” 168. In general, the body is ordered to be kept in strict discipline, to be exhausted and thinned, renouncing all bodily rest (p. 61). When the body is held in this way, it becomes the first friend and assistant in the work of leading a God-pleasing life; and if they neglect it and yield to its demands in everything, it is the most dangerous and flattering enemy, preparing destruction for us in the guise of friendship. “The body does not deserve reproach in the eyes of those who want to judge it correctly. Those who think poorly of the body are wrong. Beloved, a beautiful thing is a horse, and the faster and hotter it is by nature, the better; but it is necessary to keep him in check and rule him, because he is not endowed with reason. If the driver is on him, then he is trying to take advantage of the horse’s natural properties. Therefore, if the driver properly manages the aspirations of the animal under his belt, uses it for his own benefit and achieves the intended goal, then he himself will remain intact, and the animal will turn out to be very good in use. If the driver drives the young horse poorly, then the horse repeatedly strays from the main road and ends up on a road that is not passable; having plunged into the rapids, sometimes it takes the rider himself with him; and the driver’s negligence endangers both. So talk about the soul and the body. The body has received natural aspirations that are not completely unsuitable, but without a doubt are good and useful for something; but it did not receive its share of reason, so that the soul would be honored with the advantage of reason. If the soul properly controls the aspirations of the body, then the body is saved and the soul is out of danger. If, however, he neglects management, and, overcome by the sleep of carelessness, ceases to keep the body in check, then the body itself, as having no reason, is led astray from the straight path, and the soul plunges into falls equal to itself, not due to its own damage, but due to the negligence of the soul. For if the bodily passions were such that the soul could not adorn them, then, in fairness, the body would be guilty. But if they became submissive to many who tried to overcome them, then the body cannot be accused by those who try to denigrate it, calling it the first culprit of vice; the soul is worthy of reproach for negligence, having weakened its power over the body, but also not by its very nature having evil in itself, but having placed itself in evil, through the impoverishment of good in it; because vice is something other than the impoverishment of virtues” (Constitution 2). 10. Handicrafts and other odd jobs around the monastery – obediences 169. “Should I do handicrafts? since our Lord Jesus Christ says that “not just everyone and in every case is worthy of his food, but a worker” (Matthew 10:10) and the Apostle commands “to work and to do with your own hands what is good, so that you may give to those who ask” (Eph.4:28); then from this it is self-evident that one must zealously engage in handicrafts. For the goal of piety must be considered not as an excuse for inaction and not as a distance from work, but as an incentive to asceticism, to great labor, to patience in tribulation, so that we too can say: “in labor and striving, in abounding in vigils, in hunger and thirst” (2 Cor. 11:27). This way of life is useful to us not only by exhaustion of the body, but by love for our neighbor, so that through us God may give contentment to our weak brothers, following the example given in Acts by the Apostle, who said: “I told you everything, how it becomes for those who labor to intercede for the weak” (Acts 20:35) and also: “Let him give alms to those who demand” (Eph. 4:28). ); and in such a way that we too may be worthy to hear: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for you were hungry, and give Me food: you were thirsty, and drink Me” (Matthew 25:34-35)” (Proverbs 37). 170. “And what an evil is idleness, is it necessary to talk about this, when the Apostle clearly commands the one who does not even eat (2 Thess. 3:10)? Therefore, as much as everyone needs to eat food every day, they need to do as much as they can. For it was not in vain that Solomon wrote in praise: “But the waste of sloth is not poison” (Prov. 31:27); and the Apostle also writes about himself: “No one eats bread, but labors and strives, working night and day (2 Thess. 3:8), although, preaching the Gospel, he had the right to live from the Gospel. And the Lord combined laziness with wickedness, saying: “The servant is wicked and lazy” (Matthew 25:26). But the wise Solomon not only praises the one doing the work for what was mentioned above, but also denounces the lazy one by comparing him to the smallest animals, saying: “Go to filth, O lazy one” (Proverbs 6:6). Therefore, we must be afraid that on the day of judgment the same thing will not be said to us; because He who gave us the strength to do our work will also require work commensurate with our strength. Why is it said: “Having given unto him much, they will take much from him” (Luke 12:48)” (Ibid.). 171. since some evade the matter under the pretext of prayers and psalmody; then you should know that, although for everything else there is a time, according to the word of Ecclesiastes; “a time for every purpose” (Eccl. 3:1), however, any time is suitable for prayers and psalmody, as for many other things. Why, and while you move your hand to deeds, or with your tongue, when this is possible, it is better to say, it is useful for the creation of faith, - or, if this is impossible, chant God with your heart in psalms and songs and spiritual songs, and in the meantime perform a prayer, as if thanking the One who gave the strength of the hands for deeds and the wisdom of the mind for the acquisition of knowledge, who gave the substance from which tools are made and which is decorated with the art that we happen to be engaged in, so praying to guide the works of our hands for the purpose of pleasing God. In this way, we will achieve spiritual composure when, according to what has been said, in every action we will ask God for success in doing it, give thanks to Him who bestowed active power, and observe the goal of pleasing Him. For if we do not use this method, then how can what is said by the Apostle be combined: “pray without ceasing” (1 Thess. 5:17) and: “working night and day” (2 Thess. 3:8)? (Ibid.). 172. In the ascetic regulations, this necessity of labor and work is proven by the example of the Lord and St. Apostles. Having said that we should imitate the Lord Savior and listing the virtues He revealed in imitation of us, the 4th chapter adds: “What and how numerous are His bodily labors? In them, more than anything else, He serves as an example to us. At the first age, obeying his parents, He meekly and dutifully endured all bodily labor with them; because they were righteous and pious people, but poor, and not abundantly supplied with the necessities of life, as witnessed by the manger that served the Holy Nativity; and therefore, as likely as not, they were engaged in incessant bodily labor, thereby obtaining for themselves what was necessary for their needs. Jesus, “obeying them,” as Scripture says (Luke 2:51), undoubtedly showed humility in enduring labor with them. With the continuation of time, showing Sovereignty and Divine benefits, having already chosen disciples and intending to preach the Kingdom of Heaven, He did not demand service from others, lying in one corner and tenderizing His body; but he travels, and is always on foot, and serves the disciples, as He Himself said: “I am in your midst as one who serves” (Luke 22:27), and: “as the Son of Man did not come, that they should serve Him, but serve Him” (Matthew 20:28), then he washes the feet of the disciples, and then extends His teaching for a long time and unlazyly moves from one place to another, and does all this for our salvation. Only once, and then for a short time, does he use a jugular animal, however, not for the repose of the body, but “to seal the prophecy with His works” (Matthew 21:5). 173. “What about the Apostles? Was it not the Lord who was imitated? Weren't you constantly working? Look at Paul, who works continuously, tirelessly travels, swims, suffers poverty, endures cold, exile, beatings, throwing stones, resists all temptations with spiritual zeal and bodily strength. Therefore, it is good, in spiritual virtues and in bodily exploits, imitating the life of the Master and His disciples and Apostles, to keep the body active and serving good deeds” (Constitution 4). 174. Others would like to be freed from the obligation to work; why did they come up with the question: “if you should not take care of the necessities of life (don’t worry about what to eat, etc.) and there is another command of the Lord, who showed: “Do not wastefully what perishes” (John 6:27); then it’s a waste of time to work.” But they received an answer unfavorable to laziness and idleness. “The Lord Himself explained His command in both places. For there, having forbidden the pursuit of what is necessary for life with the following words: “Do not seek what you eat or what you drink: for all these the pagans seek, he added the commandment: seek the kingdom of God and His righteousness” (Matt. 6:25,32,33); and how one should seek the Kingdom, he revealed this to those who are worthy of the Kingdom (for you are hungry and give Me food, etc.). Here, having forbidden to do the evil that perishes, he taught to do the evil that abides in the eternal belly. What kind of waste this is, He Himself again declared in another place, saying: “My waste is, that I may do the will of the Father who sent Me” (John 4:34). And if it is God’s will that the hungry be fed, the thirsty given something to drink, the naked clothed, etc., then it is absolutely necessary to obey the teaching of the Apostle: “Rather let him labor, doing good with his own hands, so that he may give alms to him who demands” (Eph. 4:28). since this is how this was handed down to us by the Lord in the Gospel and through the Apostle; it is clear that, although it is completely forbidden to care or work for oneself, nevertheless, according to the commandment of the Lord, we must zealously care and work for the needs of our neighbor, especially since the Lord accepts our care for those who have dedicated themselves to Him as care for Himself, and for it promises us the Kingdom of Heaven” (Kr. 207). 175. “What arts are appropriate for our (monastic) rank? – It is not easy to define any special type of art, because some require one, and others require another, but according to local characteristics and the convenience of production in each country. But it is possible to depict in general terms what this choice should be; These are arts that do not disturb the peace and silence of our lives, do not require much trouble in obtaining the substance inherent in them, and much anxiety in selling the products, and do not lead to indecent and harmful meetings of men and women with us. But we must not lose sight of the fact that in every business we have our own special goal, simplicity and cheapness; because we avoid cases of serving human lusts, senseless and harmful, by working something required by them. Thus, in weaving, we allow products that are used in ordinary life, and not those invented by lustful people for the purpose of catching and entangling young people in their nets. In the same way, in shoemaking, we will serve with our artistry those who are looking for what is necessary to satisfy their needs. And the arts of carpentry, carpentry, blacksmithing and agriculture, although in themselves necessary for life, provide a lot of useful things, and in their own meaning are not rejected by us, however, when they either break the silence at times, or distract the brethren from the unity of life, then, of necessity, we shy away from them, preferring those arts in which a life of enjoyment and devotion to the Lord is maintained, and dedicated to exploits piety is not distracted from ordinary psalmody, from prayer, from deanery in everything else. And when there is no harm from them to the life we ​​have chosen, then they are preferable to other arts, especially agriculture, which in itself produces what is necessary for itself, and saves farmers from long wanderings and from running hither and thither, if only, as has been said, it does not cause rumors and confusion among us either with neighbors or with those living together” (Proverbs 38). 176. Similar things are said in the ascetic regulations, ch. 5th. “The ascetic needs to do decent work, which is free from all sorts of merrymaking, long-term entertainment and unaffordable profits - which for the most part we can do without leaving under our roof, so that the work is done and silence is observed. And if, out of necessity, it was necessary to carry out work in the open air, then even this would not hinder wisdom. For in the strict sense, the wise man, having his own body as a school and a safe haven for the soul, even if he happens to be in the market, or at a festival, or on a mountain, or in a field, or among a crowd of people, is always confined in this natural monastery of his, trying to keep his mind collected within, and philosophizing about what is appropriate for him. You can, while sitting at home, wander with your thoughts outside, and while at the market, but maintaining sobriety, be as if in the desert, turn only to yourself and to the one God, and not allow into your feelings those rebellions that are produced in the soul by sensory objects” (Constitution 5). 177. “In the arts that are most permitted to us, everyone is obliged to practice not what they like best, but what they are recognized as capable of; because he who has renounced himself, putting aside all his desires, does not do what he wants, but what he is taught. The law does not allow one to choose what is useful for oneself, since someone has entrusted the care of himself to others, who will assign him to the very thing for which in the name of the Lord they are recognized as capable. For whoever chooses a business for himself, according to his own desire, accuses himself, firstly of self-indulgence, and secondly of being disposed to such an occupation, either for worldly glory, or in the hope of profit, or for something else similar, or that, out of laziness and effeminacy, he prefers the easiest. And to be guilty of this means not yet freed from the vice of passions. But he who wants to fulfill his own aspirations has also denied himself; he has not renounced the worldly if he is carried away by the desire for gain and glory; He who does not endure labor in work has not yet killed his uds, even on the land, but on the contrary, he exposes himself to proud conceit, thinking that his own judgment is more correct than the verdict of many. Therefore, if anyone knows art, which is not condemned by society, he should not give it up, because neglecting what has already been acquired shows fickleness of thoughts and unsteadiness of will. And if he does not know any art, then let him not choose for himself, but let him accept what is approved by many, so that decency may be observed in everything. How, as has been proven, it is indecent to make a choice for yourself; so it is reprehensible not to accept what is approved by others. And if someone knew art, but its use was not regulated by brotherhood, then let him readily give it up, as proof that he has no attachment to anything worldly. For to do the will of one’s thoughts (Eph. 2:3), according to the word of the Apostle, is characteristic of one who has no hope (1 Thess. 4:13), and obedience in everything is worthy of approval, because the Apostle himself praises some for the fact that “they gave first to themselves before the Lord, and then to us according to the will of God” (2 Cor. 8:5)” (Proverbs 41). 178. “Everyone must be attentive to his work, take care of it with love and with non-slothful care, with attentive care, as if God himself was watching over him, perform it impeccably, so as to always have the boldness to say: “Like the eyes of a servant in the hand of the Lord, so are our eyes to the Lord our God” (Ps. 122:2); and there is no need to run from one thing to another; because our nature is incapable of suddenly keeping up with many activities; It is more useful to work diligently on one task than to touch lightly on many things. Entertainment with many activities and moving from one thing to another, in addition to the fact that it does not lead to the end of things, also exposes the long-standing inconstancy of law or produces it, if it did not exist before” (Ibid.). 179. “The goal that you need to keep in your heart when working. “You also need to know that one who does handicraft must work not in order to satisfy his needs with his product, but in order to fulfill the commandment of the Lord, who said: “Be hungry and give Me food,” and so on. (Matthew 25:35). For worrying about yourself is completely forbidden by the Lord, who said: “Do not worry about your soul, what you will eat, or your body, what you will put on,” and added: “For the nations are looking for all these” (Matthew 6:25,32). Therefore, everyone in his work should aim to help those in need, and not his own needs. For in this way he will avoid condemnation for self-love and will receive a blessing for brotherly love from the Lord, Who says: “Before you have made one of these least of my brethren, you have made me” (Matthew 25:40)” (Proverbs 42). 180. “And let none of us consider this to be contrary to the word of the Apostle, who said: “Let those who work eat their own bread” (2 Thess. 3:12): for this was said to disorderly and idle people; For them, it is better to live an idle life, so that everyone serves himself and does not become a burden to others. For He says: “We hear some people walking disorderly among you, doing nothing, but going around craftily. To such, he continues, we forbid and pray that, doing it in silence, they eat their own bread. The same idea is conveyed by the words: working night and day, let us not burden anyone with you” (-8); because the Apostle, out of brotherly love, so that there would be no more disorderly people, subjected himself to labor that was not required of him.” 181. “And whoever hastens to perfection, it is natural for him to engage in handicraft day and day, “so that he may give alms to those who ask” (Eph. 4:28). For he who trusts in himself, or in the one who has taken upon himself the care of his needs, who also recognizes either his own handicraft, or the handicraft of someone living with him, as a sufficient source for maintaining life, as one who has placed his trust in a person, is in danger of falling under the oath, which says: “Cursed is the man who trusts in man, and the flesh of his arm will strengthen, and his heart will depart from the Lord” (Jer. 17:5); That is why Scripture says: “Whoever hopes in a person forbids having hope in another; in words: he strengthens the flesh with his own muscles, does not allow one to have confidence in oneself, but calls both of them a departure from the Lord; and then he shows the end of one and the other hope: it will be like a miracle in the desert, and will not see when the good one comes” (-6), which makes it clear that relying on oneself or on anyone else means retreating from the Lord” (Ibid.). 182. “Those who work in this way are obliged to take care of the equipment entrusted to them, which is required by things that, firstly, were brought as a gift and dedicated to God, and secondly, they are so necessary that without them they cannot show the proper, non-lazy diligence” (Kr. 143). 183. “And if someone through negligence loses something, or through negligence spoils something, let the one who spoils it be judged as a blasphemer, and the one who loses it as the author of blasphemy; because all this was offered as a gift to the Lord and dedicated to God” (Kr. 144). 184. “Although the care of the tools primarily concerns the artist in each work; however, if he happened to overlook something, as a common property of all, the tools require the proper attention of those who first noticed the oversight. For although the use of tools is private, the benefit from them is general. To neglect the affairs of another art as something that does not concern us serves as proof of alienation. It is not proper for those who are engaged in the arts to take full control of the tools, so that either the abbot of the brotherhood does not allow them to be used for whatever he wants, or they consider themselves to have the right to sell them, or exchange them, or transfer them in some other way, or to buy new ones for those that exist. For whoever once decided not to be the master of even his own hands, but left their activity to the disposal of another, will he act in accordance with what, autocratically disposing of the tools of art, and using them as property? (Prov. 41). 185. “There should be no newcomers among the workers, or any of the locals who left their place and occupation. If anyone else turns out to be doing this, besides the one who is entrusted with supervising the workers and managing the work; then, as one who violates the decency of the harmony of the limbs, let him be prohibited from going out and allowed to others; sitting in one place, which is recognized as capable of admonishing him, let him go about his business without distraction and more closely than usual, until he learns to observe what is said: “whoever is called to be in him, let him abide in him” (1 Cor. 7:20)” (Cr. 141). 186. “Those who know art do not need to take work from anyone without the knowledge of the person assigned to take care of it. If this happens, then both the thief and the one who helps the thief are subject to condemnation, both the one who gives and the one who takes the work” (Kr. 142). 187. “Is it necessary to work while someone is visiting? No work done according to the commandment should be interrupted for the sake of those who come out of friendly duty, unless some special spiritual care, according to the commandment of the Lord, is preferable to physical activity, like St. The apostles said in Acts: “We, who have forsaken the word of God, do not want to eat but serve meals” (Acts 6:2)” (Cr. 313). 188 “If, when a need arises, a capable person should be helped in other arts. And you should not do this on your own, but when you are invited; because this is not our main occupation, but forced by circumstances, just as in bodily members, when a leg gives way, we lean on our hand. And here again, just as it is not good to start a task on your own, so not to take on what is ordered is worthy of condemnation; we must try to ensure that the passion of conceit does not find food for itself, and that the rule of obedience and humility is not violated” (Proverbs 41). 189. “How should products be sold? – We must try to ensure that the products are not sold somewhere far away, and that we ourselves do not appear to be sold to people. For staying in one place is much more decent and useful both for everyone and for general edification. Why is it better to take away and subtract a few prices, rather than to go far away for a small profit” (Prov. 39). How to better organize the sale of products is stated above, namely, to elect an elder, certified by the honesty of his life, and entrust him with the distribution of products for necessary needs (p. 73). 190. “But the law shows that we are not accustomed to the kinds of auctions that happen in places where martyrs are honored. For there is no other reason why Christians are obliged to come to martyr churches, or to places lying near them, as for prayer, and so that those who remember the firmness of the saints, who fought for piety to the point of death, themselves are prompted to similar zeal, remembering the most terrible wrath of the Lord, who always and everywhere, as it is written, “was meek and lowly in heart” (Matthew 11:29), but raised a scourge on those some who bought and sold near the church, because trade turns the church of prayer into a den of thieves (Matthew 21:13). If others before us violated the custom that had power among the saints, and instead of praying for each other, worship God together with many, shed tears before Him, how to propitiate Him for the sins we have committed, so thank Him for His benefits and be edified by a word of consolation, which, as is known, was still observed in our time, - if in return for this, both the place and the time are turned into bargaining, games and general market, then it is not decent for us to follow these people and approve an absurd innovation by participating in the matter. On the contrary, we must imitate the meetings described in the Gospels under our Lord Jesus Christ, and fulfill what is prescribed by the Apostle, as being close to such an example. He writes like this: “Whenever you come together, each of you should have a psalm, each of you should have a teaching, each of you should have a tongue, and each of you should have a story: let them all be for building up” (1 Cor. 14:26)” (Proverbs 40). 191. Regarding other work in the monastery, besides the regular service and handicrafts, the rules say: “The abbot needs to pay attention not to give orders that exceed bodily strength, and through this not to bring the powerless into argument. He must, like a father, equally disposed and close to everyone, look at the bodily strength of everyone, and accordingly measure and distribute his orders. But those who, having the bodily strength given to them by God, refuse as if they do not have it, and shamelessly deceiving their superiors, do not obey their orders, will be subjected to the greatest condemnation. For if the abbot brings upon himself a great and unbearable misfortune when he hides the talent of the word and does not announce to everyone in advance about the sword that is coming to sin; then an incomparably greater misfortune is brought upon himself by the one who, having received bodily strength from God for the common good, does not use it for business and hides it” (Constitution 31). 192. “The ascetic must take on low tasks with great diligence and zeal, knowing that everything done for the sake of God is not unimportant, but great, spiritual, worthy of heaven, and attracts us there rewards. Therefore, even though it was necessary to go after the beasts of burden, which carry burdens for common needs, we should not resist, imagining in our minds with what zeal the Apostles obeyed the Lord, who commanded to bring the lot, and reasoning that those for whom we took upon ourselves the care of the beasts of burden are the brethren of the Savior, and that goodwill towards them and diligence for them is transferred to the Lord Himself, who said: “Before you have made one of these least of my brethren, you have made me” (Matthew 25:40). If He appropriates to Himself what is done for these lesser ones, then all the more will He appropriate to Himself what is done for the elect, unless the worker does not recognize his service as a reason for carelessness, but protects himself with all sobriety, so that both himself and those who are with him benefit from this. If he must send some low-level work, then he needs to know that the Savior also served the disciples and did not hesitate to correct unimportant matters; but for a person it is a great thing to be an imitator of God and through these low works to be raised to the height of that imitation. And who would call something low that God touched through His activity?” (Constitution 23). 193. Is it permissible to refuse an assigned task and ask for something else? - since such is the measure of obedience that it must extend to death, then he who refuses the assigned task and covets another, firstly, violates obedience and clearly shows that he has not denied himself; and then he becomes, both for himself and for others, the culprit of many other evils; because he opens the door to contradiction for many, and accustoms himself to the same thing. And since not everyone is able to find out what is useful, he often chooses work that is harmful to himself, and creates a bad suspicion in his brothers that he is more committed to the work he is pursuing than to those with whom he needs to work. Why is disobedience generally the root of many and great evils? If he thinks that he has some reason to refuse the matter, then let him reveal this to the superiors and leave it to their discretion” (Kr. 119). 194. “Is it permissible to refuse tasks that are more difficult? – He who is sincere in love for God and firm in the confidence of reward from the Lord is not content with what he has done, but always strives for increment and strives for more. And if, apparently, he does something beyond his strength, he does not put aside care, like one who has fulfilled the measure, but incessantly worries, like one who has not achieved perfection, listening to the Lord, Who commanded: “When you have done all that is commanded, then say: we are unworthy servants: whatever we ought to do, we have done” (Luke 17:10), and To the Apostle, to whom the world was crucified, and he to the world, and who, without shame, says: “I have not attained to myself, but forgetting the things that are behind, but reaching out to those that are before, intending to flow for the honor of the high calling of God in Christ Jesus” (Phil. 3:13-14). Although he has power, preaching the gospel from the gospel of life (1 Cor. 9:14), he nevertheless says: “working in labor and toil, night and day, not like the imams of power, but let me give you an image of myself, so that you may be like us” (2 Thess. 3:8-9). Therefore, who is so insensitive and unfaithful that he could ever be satisfied with what has already been done, and begin to give up something as difficult and difficult? (Kr. 121). 195. “If someone is upset when they do not allow him to do something that he is unable to do correctly; then is it necessary to endure it? “In general, to act according to one’s own will, or to give oneself free rein, is contrary to sound teaching, and failure to submit oneself to the discretion of many exposes oneself to the danger of falling into unbelief and dissent” (Kr. 123). 196. “The ascetic should not have the power to control himself and indulge in his own pursuits even for a short time. For, just as an instrument cannot move without an artist, and a member cannot be separated for a short time from the whole body, or move without the will of the inner artist who rules the whole body, so the ascetic does not have the power to do or perform anything without the will of the superior. If he says that due to physical weakness he is not able to fulfill what he is ordered, then let him let his boss test his weakness. However, when he thinks about what is said in Scripture, he himself will force himself to carry out orders, hearing the words of Scripture: “It is not for the sake of blood that one strives against sin” (Heb. 12:4); and in another place: “with the same, weakened hands and weakened knees will be corrected” (--12)” (Constitution 27). 197. “What should one do with someone who eats no less than others, and is not relaxed in body, and does not show signs of illness, yet complains of being powerless to do something? – Every pretext for inaction is a pretext for sin; because care, as well as patience, must be shown even to death. “And that laziness, coupled with wickedness, exposes the lazy person to condemnation, this is clear from the words of the Lord, who said: “The wicked and lazy servant” (Matthew 25:26)” (Cr. 69). 198. Brotherhood is a union of like-minded people, under the leadership of one with mutual assistance, striving for perfection in the Christian life. This union is similar to the union of members in the body. This is St. Vasily Vel. expresses in lengthy rules in the 24th answer to the question: “in what relation should we stand to each other?” “Because the Apostle says: “Let everything be done in order and in order” (1 Cor. 14:40); then, in the mutual communication of the faithful, I consider that behavior to be decent and decent, in which the law of the bodily members is observed. Therefore, the one who is entrusted with the care of everyone will, as it were, replace the eye in assessing what has been done, in foreseeing and reviewing what will be done; the other will replace the ear, or the hand, when listening and putting into action what is entrusted to it; and in the same way, everyone will replace one of the members. Therefore, you need to know that it is not safe for the members of the body if each member does not take care of its duty, or does not use another member in what it was created by the Creator God: for if the hand or leg does not obey the direction of the eye, then the first will necessarily touch something disastrous and destructive for the whole body, while the last will stumble or be carried away into rapids; and if the eye closes and does not look, then it is necessary to destroy itself along with the other members who suffered from any of what was said; Likewise, for a superior who is responsible for everyone, negligence is not safe, and for a subordinate, disobedience is not harmless and harmless, but the greatest danger is for the one who seduces others. On the contrary, everyone who shows non-slothful diligence in his place and fulfills the commandment of the Apostle, who said: “Do not be lazy with diligence” (Rom. 12:11), he has praise for his diligence. For negligence, everyone hears the opposite of this, namely: mourning and grief; for it is said: “Cursed is everyone who does the work of the Lord with negligence” (Jer. 48:10)” (Prov. 24). 199. The same is said in the short rules, in the 303rd answer. “Not everything is permitted to everyone, but everyone must remain in his own calling and carefully fulfill what the Lord has entrusted to him. Therefore, the rector of the community, who is placed over everyone, must bear this care with much consideration, and have vigilant care for everyone, as is fitting, in order to make his orders and orders pleasing to God, and in accordance with the ability and strength of each for the common benefit. And the subordinates, observing decorum and obedience, and knowing their own measure, must remember the Lord, Who says: “My sheep listen to My voice, and I know them, and they will follow Me. And I will give them eternal life" (John 10:27-28), and who before this said: "They do not follow strangers, but flee from them, because they do not know the voice of strangers" (-5), - as well as the Apostle, who says: "Whoever teaches otherwise and does not approach the sound words of our Lord Jesus Christ and the teaching that is out of good faith, is puffed up with pride, and is worthless knowledgeable,” and after calculating the consequences of this he adds: “depart from such” (1 Tim. 6:3–5)” (Cr. 303). 200. Why is it that an urgent condition for this union of those who want to live together according to God is self-denial, which the Lord commanded, saying: “If anyone wants to walk after Me, let him deny himself, and take up his cross, and come after Me” (Matthew 16:24) (Cr. 2). b) Unquestioning obedience and submission to the abbot 201. “He who has begun this way of life must first of all have a strong, unshakable and immovable way of thinking, such a determination that the spirits of evil cannot overcome and change, and with spiritual firmness, even to death, show martyrdom, both by adhering to the commandments of God and by observing obedience to mentors. For this is the main thing in this kind of life. As God, Who is the Father of all and is pleased to be called so, demands from His servants the most precise obedience; Likewise, a spiritual father among people, who aligns his orders with God’s commandments, demands unquestioning obedience. If someone who has devoted himself to some kind of handicraft art, one of the useful ones for us in this life, submits to the artist in everything, and in no way resists his orders, does not leave him for the shortest time, but is constantly in front of the teacher, takes such food and drink, and leads in everything else the way of life that he prescribes, then how much more so will those who begin the study of piety and holiness, once convinced that they can to acquire such knowledge from a mentor, they will be rewarded for this with all humility and the most precise obedience in everything; they will not even inquire on what basis the order is given to them, but will begin to carry out the very thing ordered; and would they only want to know about something about which those who do not know anything related to salvation are allowed to modestly and with decent respect ask and receive admonition” (Constitution Chapter 19). 202. Here is a complete statement of the law of obedience! – “The Apostle Paul in his letter to the Romans commands “to all those in power to obey” (Rom. 13:1), that is, to obey temporal authorities, and not spiritual ones, which he makes clear in the following, where he talks about lessons and tribute (-7); and he explains that even in the smallest way, he who resists power resists God (--2). Therefore, if the law of God required such subordination from the pious to the rulers of this world, who received authority by human law, and, moreover, then lived in wickedness; then what kind of obedience is the ascetic obliged to show to the boss who was appointed by God and assumed power according to His laws? Whoever resists a mentor is not clearly opposing God’s command, especially when the Apostle clearly commands to obey the spiritual leaders in everything? For he says: “Obey your instructor and repent; For they keep watch over your souls, so that they may reward the word, so that they do it with joy, and not with sighing, for it is not profitable for you” (Heb. 13:17). Therefore, if not obeying exactly is not useful, then we need to strive for what is useful; because the word: not useful, as I think, implies great damage that requires repentance and correction (Constitution 22). 203. “Most of all, we must imitate the saints in the obedience that they showed before God, if we intend, using an example sufficient for our purpose, to fulfill the duty of obedience. And let no one think that, wanting to inspire obedience before mentors, I give examples that are too high and that I arrogantly dare to compare obedience to people with the obedience that we owe to God. But according to my own will, but in accordance with the Divine Scriptures themselves, I make this comparison: for look what the Lord says in the Gospels, commanding obedience to His servants: “Whoever accepts you, accepts Me” (Matthew 10:40); and in another place: “If you listened, He listens to Me, and if you are rejected, Me is rejected” (Luke 10:16). And that what was said by the Apostle He legitimized about all the mentors after them, this can be confirmed by many undoubted testimonies of Divine Scripture and the clearest arguments. That is why we expressed ourselves in agreement with divine laws, saying that we should take the obedience of the Saints to God as a model of obedience to superiors (Ibid.). 204. “How the saints showed obedience to the Lord. Look at Abraham, who was ordered to leave his home, fatherland, property, possessions, relatives, friends, and, moreover, to look for the opposite: a foreign land, unknown wanderings, poverty, fears, dangers and all the troubles that accompany wanderers; and he blithely obeys, abandons home prosperity and tranquility, and instead chooses poverty and wandering in a foreign country: do you see what a strict ascetic he is, and how he despises all worldly prosperity for God? - But let's see what happened afterwards. He comes to Palestine to the place indicated to him by God for settlement; but since this country was visited by famine, he goes to Egypt, and there, when his wife was taken from him, he is not faint-hearted, does not complain about God’s orders, like one who received such retribution for his obedience, but meekly endures this insult, the most serious of all insults, and not this one time, but also on another occasion from the king of Gerar. For, having once decided to obey God, he looks not at how God plans for him, but at how he himself can maintain the most exact and impeccable obedience. For this, he finally receives his son Isaac - a reward and gift for long-term prayer and faith. But when I saw that Isaac was coming to a flourishing age and was giving his parents good hopes of succession and the subsequent continuation of the family; then, after such hopes, he receives a command from God to take him to a high mountain and sacrifice him to the Giver. But having accepted this striking demand and this terrible service, when not only to fulfill, but also to listen to what was commanded was beyond the forces of nature, look with what meekness he endures this: he does not lose his mind, does not lose heart, but with such calmness and tranquility of thoughts, as if intending to sacrifice a lamb, he puts on himself the yoke of obedience, and goes with his son to fulfill the command, not least testing God about this judgment, and without complaining, but keeping in mind one’s business not to violate the duty of obedience in any way. And thus he acquired a bright crown, for the whole universe he was placed in the pillar of faith and obedience” (Ibid.). 205. “We could expand on obedience and other saints who shone forth in Old Testament history as a lesson to the ascetics of unquestioning obedience. But in order not to make the word lengthy, sending everyone who wants to learn to listen to the Holy Scriptures, let us turn the word to the Savior’s disciples, and show how obedient and submissive they were.” “The Lord Jesus spoke to them at the beginning of their education, when they expected that the Lord would soon reign, and assumed that they themselves would not suffer anything, would not be exposed to dangers, would not endure labor, but would reign with Christ, and would become partakers of His royal glory, the service and honor due to Him. And this is shown by Peter, who contradicted Jesus when He offered a word about His suffering; for it is said: “And when Peter began to eat Him, he began to contradict Him, saying: You are merciful, O Lord; The sons of Zebedee also show the same thing, who brought their mother to ask the Lord for them, so that they would be honored by sitting one on the right and the other on the left; for if they had not imagined that he would reign very soon, they would not have dared to ask for this, having thought about the sitting of the Savior in heaven at the right hand of the Father. - So, what did Jesus say to them when they expected and hoped for this? “Behold, I send you like sheep in the midst of wolves” (Matthew 10:16). And thus, having heard a word so contrary to their own hope, they did not say: “We came with other hopes, but You command the opposite of what we hoped for. We expected peace, but You send us into danger. We hoped for honor, but You offer dishonor. We were waiting for the kingdom, and You command us to run around and be slaves of everyone.” They did not say anything like that, although in addition to what was said above they heard much more, even more difficult, for example: “You will be betrayed in tribulation and killed: and you will be hated by all the languages ​​for My name’s sake” (Matthew 24:9). And “before rulers and kings you will know my name for my sake” (10:18). So, having listened to all this beyond expectation, they bowed their heads, lifted the yoke upon themselves and willingly went into danger at the courts, to face insults, throwing stones, beating with a rod, dishonor, to crosses, to various kinds of deaths; and they endured this with such zeal that they rejoiced and celebrated brightly when they were worthy to partake of the sufferings of Christ. For it is said: “They rejoiced because they were counted worthy to receive dishonor for His name” (Acts 5:41)” (Ibid.). 206. “It is required of an ascetic for God that he show the same obedience to his mentor. For Christ chose disciples, signifying, as we said above, precisely this kind of life; because a mentor is nothing other than a man who bears the face of the Savior, has become a mediator between God and people, and performs sacred acts before God for the salvation of those who submit to him. And we learn this from Christ himself, Who appoints Peter as the shepherd of His church. For he says: “Peter, do you love Me more than these? feed my sheep” (John 21:15–16). And He gives equal power to all subsequent shepherds and teachers. And the proof of this is the equally given right to everyone, like Peter, to bind and loose everyone. Therefore, just as sheep obey the shepherd and turn where the shepherd leads, so ascetics in God must obey their mentors, not entering into the study of their orders when they are clean from sin, but fulfilling what is ordered with all zeal and diligence” (Ibid.). 207. “Just as a woodworker or an architect uses each of the tools of his art according to his own desire, and the tool does not refuse to satisfy the need for which the artist uses it, but yields to the hand of the one acting with it, so the ascetic must, as an artist’s tool, contribute to the completion of a spiritual building, submit to everything in which his service is recognized as useful by the mentor, so as not to hinder the accomplishment of a spiritual work without applying his labor. And just as a tool does not choose for itself what it should do as an aid to art, so it is necessary for the ascetic not to choose work for himself, but to give in to the discretion and economy of the artist. For a person who is intelligently present knows how to accurately examine the morals, passions and spiritual aspirations of everyone, and agree with this on his disposal of each. Therefore, you should not resist his orders in any way, but be sure that the most difficult thing is to know and heal yourself. Because people are innately selfish, and everyone, out of predilection for himself, turns true judgment. But it is more convenient for someone else to know and heal us, because the passion of self-love does not hinder the one who judges others in true recognition. And when such agreement is established in an ascetic society, then peace will conveniently be established between them, and salvation will be accomplished with the common love of all, and with a common like-mindedness” (Constitution 22). 208. Hence, the space of obedience is defined as follows: “True and perfect obedience of those subordinate to the mentor is shown in not only refraining from the inappropriate on the advice of the superior, but not doing even the most praiseworthy without his will. For abstinence, for example, and any suffering of the body is of course useful; but if someone, following his own aspirations, does in this regard only what pleases himself, and does not obey the advice of the abbot; then his sin will be more important than his merit: because he who resists the power of God resists the command, and the reward for obedience is more important than the reward for success in abstinence” (Page 80). 209. The measure to which obedience should extend according to the rule of pleasing God was shown by the Apostle, presenting as an example the obedience of the Lord, “Who obeyed even unto death, the death of the cross” (Phil. 2:8), and saying beforehand: “Let this be wise in you, even in Christ Jesus” (-5) (Cr. 116). 210. “What kind of disposition should everyone have towards the disobedient? (Prov. 28). “Whoever reluctantly obeys the Lord’s commandments, everyone must first show compassion to him, like a sick member, and the abbot is obliged to try to heal his illness with his admonitions. But whoever persists in disobedience and does not take corrective measures must be rebuked more severely in front of all the fraternity, and begged in every possible way to accept medicine. If someone, even after repeated admonitions, does not come to shame, does not show his correction in practice, but, according to the proverb, he is his own destroyer; then, although with many tears and sobs, nevertheless, like a damaged and completely useless member, it is necessary, in imitation of doctors, to be cut off from the general body. For doctors, as soon as they find any member infected with an incurable disease, so that the harm, having a pernicious effect on the members in contact with the patient, does not spread far, have the habit of taking it away by sections or cauterizations. We need to do the same with those who are hostile to the commandments of the Lord, or prevent them from being fulfilled, and to do this according to the command of the Lord himself, who said: “If the eye of your right hand causes you to fall, take it away and put it away from you” (Matthew 5:29). 211. “Humanity towards such people is close to that ignorant condescension, for the unpleasing use of which Elijah is accused in the reasoning of his sons. This false condescension towards those deeply rooted in vices is a betrayal of the truth, malice against the common good, the habit of looking with indifference at every vice. Then not only is what is written not fulfilled: “Why not more than a poster, so that the one who has done this deed will be removed from among you?” (1 Cor. 5:2); but out of necessity, the addition also happens: the kvass is small and the whole mixture sours. The Apostle says: “Reprove those who sin before everyone, and immediately gives a reason for this, saying: Yes, and they have other fears” (1 Tim. 5:20). 212. “Whoever does not accept the healing offered to him by the abbot does not agree with himself. For if he does not agree to obey, but follows his own will, then why does he live with him? Why does he take him as the leader of his life? And whoever once decided to be included in the brotherhood, if he was chosen to be a serving vessel, even if the command seemed beyond his strength, leaving judgment to the one who commands beyond his strength, he himself shows humility and obedience to the point of death, remembering the Lord that “He was obedient even to death, even death on the cross” (Phil. 2:8). Resistance and contradiction prove many bad things: “weakness of faith, wavering hope, arrogance and arrogance of character. For he who has not previously condemned the one who gave the advice does not disobey; and he who believes in the promises of God, placing firm hope in them, no matter how difficult the commands may be, will not shy away from fulfilling them, knowing that the passions of this present time are unworthy of the glory that would be revealed in us” (Rom. 8:18). And convinced that “he who humbles himself will be exalted” (Matthew 23:12), will show zeal that exceeds the expectation of the one who gave the command, knowing that “even though now a slight sorrow will multiply the burden of eternal glory for us” (2 Cor. 4:17)” (Proverbs 28). 213. “Whoever does not accept what is approved by the superior must openly or privately make his objection to him, if he has any strong reason, in accordance with the intention of Scripture, or silently carry out what is ordered. If he himself is ashamed, then let him use others as intermediaries, so that, when the order is contrary to Scripture, he can save himself and his brethren from harm, and if it turns out to have a proper basis, how to free himself from vain and dangerous doubt; - for it is said: “doubt, if you eat, you are condemned, not from faith” (Rom. 14:23), and in other simple-minded people do not create an inclination towards disobedience, - “for it is not,” says the Lord, “that the millstone of the village may be carried away on its neck, and be cast into the sea, lest it cause one of these little ones to stumble” (Matt. 18:6; Luke 17:2). If some persist in disobedience, complaining in secret, but not publicly declaring their grief, then, as sowing doubts in brotherhood, shaking confidence in the commandments, as teachers of disobedience and disobedience, let them be cast out from the brotherhood. For it is said: “Put away the destroyer from the host, and strife shall come away with him” (Prov. 22:11); and again: “Remove the evil one from among you, for the leaven is small, and all the mixture leavens” (1 Cor. 5:6,13)” (Proverbs 47). 214. “And so that it is not easy for anyone to fall into a similar disease of doubt, to the detriment of himself and others, the following rule must generally be observed in the fraternity: no one should enter into curious research about the actions of the abbot at all, and not be curious about what is being done, except for those who are close to the abbot both in degree and in prudence, and whom he himself, of necessity, will allow to the meeting and reasoning about general affairs, obeying the instructions of what was said: “do everything.” from the council" (Sir.32:21). For, if we entrusted him with the construction of our souls, as a person who will give an answer to God in this, then it is completely reckless not to trust him in the most unimportant matters, and to harbor inappropriate suspicions against our brother, and to give others a reason for this. And therefore, so that this does not happen, let everyone remain in that to which he is called, and, having completely devoted himself to the care of his duties, is not curious about the affairs of others, imitating the holy disciples of the Lord, whom a conversation with the Samaritan woman could lead to suspicion, “no one else can say what you are looking for, or what you are saying to her” (John 4:27)” (Proverbs 48). 215. “What if a brother, having received an order, first contradicts, and then gets down to business on his own? – Let him know that for his contradiction, as a controversial person who incites others to disputes, he is subject to the following judgment: “Every evil person raises controversy: the Lord sends away an unmerciful angel” (Proverbs 17:11). And at the same time let him be sure that he is contradicting or disobedient not to man, but to the Lord Himself, who said: “They listened to you, but he listens to Me; and if you are swept away, I am swept away” (Luke 10:16). And let him first apologize with contrition, and then, if allowed, do the deed” (Kr. 38). 216. “And if someone, having obeyed, begins to grumble (does the deed, but with grumbling).” - since the Apostle said: “Do everything without murmuring and reflection” (Phil. 2:14); then the one who grumbles is alienated from unity with the brethren, and his work is removed from their use. It is obvious that such a person suffers from unbelief and wavering hope” (Kr. 39). 217. “The handicrafts of one who grumbles or is seen to be arrogant should not be confused with the handicrafts of people who are humble in heart and contrite in spirit. The first should not be used by the pious at all for their benefit, because “even if there is something high in men, it is an abomination to God” (Luke 16:15). Yes, there is another commandment of the Apostle, who says: “Do not grumble, as no one has grumbled from them, and perished from the Destroyer” (1 Cor. 10:10), and also: “Not out of sorrow, nor out of need” (2 Cor. 9:7). Therefore, the work of such people is unworthy of acceptance, as an insufficient sacrifice; and it is not permissible to mix it with the handicraft of others. For if “those who offered strange fire on the altar experienced such wrath” (Lev.10:1-2); Isn’t it dangerous, from a disposition hostile to God, to accept any work in the creation of the commandments? It is said: “What part has righteousness had in lawlessness? Or which part will I return with the infidel?” (2 Cor. 6:14–15). That’s why God says: “The wicked one devours Me a calf as if he were killing a dog, and offers seven dals as if he were swine’s blood” (Isaiah 66:3). Therefore, what a person does reluctantly and with hesitation begins the task must necessarily be withdrawn from the use of the brethren. And the superiors on this side need to have strict care so that they themselves do not violate the decree of the one who said: “walk in the blameless way, serving us in this way: do not live in the midst of my house, create pride” (Ps. 100: 6-7), and the one who mixes sin with the commandment and defiles his work by being either careless in his work, or exalted in his advantages, will not be helped by ossification in obstinacy by the fact that they will accept his work without allowing him to come to the consciousness of his own vices. Therefore, the abbot must be convinced that illegal authority over his brother brings upon him grave and inevitable wrath, “for his blood,” as it is written, “will be required at his hands” (Ezek. 3:18); and the subordinate must be ready to carry out every order without laziness, even the most difficult, with the confidence that “the reward is plentiful in heaven” (Matthew 5:12). Therefore let the obedient be gladdened by the hope of glory, so that the work of the Lord may be done with all joy and patience” (Proverbs 29). 218. “If an ascetic says that going out and traveling for necessary general needs is harmful for him, and therefore refuses to go out; then he has not yet understood the severity of obedience, and does not know that this virtue is not perfected by such inactivity. Therefore, let him look at the examples of the saints, how they achieved perfection in obedience, and did not contradict or resist even a single order that was difficult to carry out; and let him learn perfect obedience. If anyone really can suffer harm from this, then let him ask the brotherhood to pray to God for him, and let him ask God with undoubted hope, so that in all spiritual exercises and in bodily service to good deeds, he may become a vessel suitable for work and useful. And of course, the One who approves of the zeal of those who seek good will give him strength, because He himself commanded to ask and said: “Ask, and it will be given to you; seek, and you will find; ask, and it will be opened to you; and in another place: “If anyone lacks wisdom from you, let him ask God, who gives to all, without partiality or reproach, and it will be given to him. Let him ask in faith, without hesitation” (James 1:5–6). And in general, in all those cases in which the mind will deviate from perfect obedience, or Satan will begin to lay obstacles, weakening and cutting off zeal, we, using this aid, will pray to God and ask that an abundance of good deeds be given to us, that our flesh be nailed to the fear of God, that our mind becomes undistracted and is not in the least carried away by carnal desires and pleasures. For worldly desires, born in the soul when the mind is distracted, produce many different disturbances in thoughts, and make us lazy for good deeds. Therefore, let each of us not refuse to serve with our own assistance to the general necessary, bodily needs, but let us pray to God to receive from Him the power of assistance. For if everyone refuses in imitation of those who have already refused, who will then fulfill what is required by need? “Besides this, it’s not a bad idea to understand this by example.” A warrior who has recently joined a regiment does not try to retrain the soldiers in the regiment in his own way, but he himself takes into account the order and customs of the regiment. Therefore, those included in the spiritual society must not wish to transform the members of the society according to their own right, but to bring their own rights into harmony with the customs and statutes of the society” (Constitution 26). 219. “The brethren should not be upset and annoyed when the abbot entrusts the weak with a service corresponding to their strengths, and, at the request of need, shows them mercy; but on the contrary, the stronger must spare those who need mercy, seeing in them weak members, and thus fulfill the duty of spiritual love. For even the leg in the body does not rebel against the hand, does not force it to do its work, and the whole hand does not impose the burden of its work on the little finger, but each member acts with the strength that it received from nature, supporting weak members. When such an order is observed in spiritual society, then it will turn out that “we are truly the body of Christ and in part” (1 Cor. 12:27), always maintaining harmonious harmony and serene unity with each other” (Constitution 32). 220. “Because the Lord commanded: “If anyone understands you one race, go with him two” (Matthew 5:41), and the Apostle teaches: “submit to one another in the passion of Christ” (Eph.5:21); then should anyone who commands obey, no matter what? - The difference between those who give the command should not hinder the obedience of those to whom the command is given, because Moses did not listen to Jethro, who advised him well. But since there is no small difference in the commandments themselves (because some are contrary to the commandment of the Lord, or violate it, or distort it in various ways with an admixture of the forbidden; while others agree with the commandment; while others, although apparently not agree, contribute to it and serve, as it were, as an aid for the commandment), then it is necessary to remember what the Apostle said: “Do not despise prophecies: but whatever is tempting, keep what is good. Keep away from every form of evil” (1 Thessalonians 5:20–22). And again: “bringing down the thoughts, and bringing every exaltation against the mind of God, and bringing into captivity every mind into the obedience of Christ” (2 Cor. 10:4-5). So, if we are commanded to do something that is in accordance with the commandment of the Lord, or that promotes it, then we must accept it more diligently and more carefully, as the will of God, fulfilling what is said: “bearing with one another through the love of Christ” (Eph. 4:2). When someone commands us to do something contrary to the Lord’s commandment, violating or distorting it, then it is timely to say: “It is fitting to obey God rather than man” (Acts 5:29), remembering what the Lord says: “But they do not follow a stranger, but flee from him, for they do not know the strange voice” (John 10:5); and also how the Apostle, for our safety, dared to touch the Angels themselves, saying: “And if we, or an Angel from heaven, bring you more good news than with the good news to you, let him be accursed” (Gal. 1:8). And this makes us understand that even if someone who prevents you from doing what the Lord commands, or advises you to do what is forbidden by Him, is very close or extremely famous, everyone who loves the Lord should run from such a person and abhor him” (Cr. 114). 221. “How should we obey one another? - As slaves to rulers, according to the commandment of the Lord: “Whoever wills to be in you, let him be the least of all, and the servant of all” (Mk. 9:35; 10:43-44), - to which the Lord adds even more convincing words: “For the Son of Man did not come, that they should serve Him, but let him serve” (Mk. 10:45); and according to what the Apostle said: “work for one another through the love of the Spirit” (Gal. 5:13)” (Cr. 115). c) Brotherly love among each other, sincere and equal to everyone 222. “Brothers must have love for each other such as the Lord showed and taught when he said: “Love one another as I have loved you.” Greater love has no one to sow, but whoever lays down his life for his friends” (John 15:12-13). “And if the soul must be laid down, then how much more necessary is it to show zeal in all respects for the benefit of each brother, not simply by fulfilling human duties, but by fulfilling them with the goal of pleasing God” (Kr. 162). 223. “Such brotherly love should not be external, but internal and ardent, as the Apostle showed when he said: “By brotherly love be kind to one another” (Rom. 12:10). For kindness φιλόστοργοι indicates the highest degree of community, consisting in the ardent disposition and attraction of the lover to the beloved” (Kr, 242). 224. “Whoever wants to acquire such love, first of all, let him fear the judgment of those who transgress the commandment of the Lord himself, who said: “Whoever does not believe in the Son will not see the life, but the wrath of God abides on him” (John 3:36); and then “let him desire eternal life; for his commandment is eternal life” (John 12:50). The first and great commandment is: “You shall love the Lord your God with all your heart, and with all your mind, and with all your strength.” And the second is similar to it: “love your sincere as yourself” (Matthew 22:37,39; Mark 12:30–31). Let him also desire to become like the Lord, who said: “A new commandment I give to you, that you love one another, as I have loved you” (John 13:34). And the following reasoning will also help: if our brother is our benefactor, then we humanly owe him the love that pagans also observe, as the Lord himself clearly says in the Gospel: “If you love those who love, what grace is there for you, for even sinners who love them love them” (Luke 6:32). And if a brother does evil, then in this case we are obliged to love him, not only according to the commandment, but also because he shows us a benefit in the most important way, if we believe the Lord, who said: “Blessed are you when people revile you and destroy you, and say every evil word against you who lie, for my sake. Rejoice and be glad, for your reward is abundant in heaven” (Matthew 5:11,12)” (Er. 163). 225. “In a hostel, the law of love does not allow private partnerships and partnerships. For private preferences, of all necessity, do much harm to the general consensus. And now it is necessary that everyone looks at each other with equal disposition, and that the whole society is dominated by one measure of love. If there is someone, under some pretext, who is disposed with greater love towards a monk, brother, or relative, or anyone else, then let him be chaste, as if he is doing an offense to society. For an excess of favor towards one person greatly exposes a deficiency towards others” (Page 75). 226. “Love for each other should be equal and common in all, just as a person naturally has love for each of his members, equally desiring health for the whole body; because the suffering of each member causes equal distress to the body. But as in ourselves, although the suffering of each diseased member equally affects the whole body, yet one member is preferable to others; for we do not treat the eye and the toe equally, although their suffering is equal; So it is necessary that everyone should have a feeling of compassion and commitment to love for everyone living in the same society, but in all fairness he will have more respect for those who are more useful. But since everyone is certainly obliged to love each other equally, it is offensive to society when there are separate fraternities and partnerships in it. For he who loves one rather than others exposes himself to the fact that he does not have perfect love for others. Why should both indecent quarrel and private affection be equally expelled from society? because from a quarrel comes enmity, and from private friendship and intimacy come suspicion and envy. For the violation of equality everywhere occurs in those who are humiliated by the beginning and pretext of envy and hostility. Therefore, we received the commandment from the Lord “to imitate the goodness of Him who sends down sunlight alike to the righteous and the wicked” (Matthew 5:45). Just as God gives everyone the opportunity to equally share in the light, so may the imitators of God shed a common and equal ray of love on everyone. For where love becomes scarce, hatred certainly takes its place. And if, as John says, “God is loving” (1 John 4:16); then necessarily all hatred is the devil. Why, just as he who has love has God in himself, so he who has hatred nourishes the devil in himself. So it is necessary that love be equal and identical in everyone and for everyone, and respect is given to everyone according to decency. For people who are so closely related to each other, physical kinship will not have an advantage in relation to love. Whether someone is a brother according to the flesh, or a son, or a daughter; a half-blood will not have a great favor towards a relative, preferably over others, because the subsequent one in this nature exposes himself that he has not completely abandoned natural reins, but is still governed by the flesh” (pp. 80–82). 227. “Brothers should have love for each other, but two or three should not agree with each other to establish special friendships. For this is not love, but indignation and division, and at the same time proof of the depravity of those who became friends, because if they loved common decency, they would have a common, equally attentive love for everyone; and when, cutting off and separating themselves, they become a society within a society, then such a union of friendship is an evil union, and such people are brought together by something different from the common cause, some innovation against the prevailing order. Therefore, it is not necessary to allow such friendly connections in society, and someone, in order to preserve love, should not enter into community with a brother who wants to act craftily and violate the rules of general decorum; but everyone must be in communion and unity with everyone, as long as everyone maintains what is good. And if someone, wanting to resist the prevailing system, attracts his brother to the same thing, then a healthy brother must first secretly admonish him, as if he is mentally ill; if he does not want to receive healing in private, then you need to invite other brothers, more sensible ones, to heal him, according to what is said in the Holy Gospel: “If he does not listen to you, take one or two more with you” (Matthew 18:16); and when he does not listen to them, he must declare his mental illness to the superior; if he does not accept the admonitions of the abbot, then he should be looked at as a pagan and a publican, and as a sheep possessed by an infection, he should be driven out of the flock so that he does not infect others with his illness. But if no one can suffer harm from a bad example, then only in this case, and already after using the above-mentioned means, can patience be given place, in the hope of correction. Longsuffering will consist in not cutting him off, and not in leaving him without admonishment and admonition with legal punishments” (Constitution 49). 228. In this regard, the youngest of the brethren demanded special comments. “If you are young in the flesh or in mind, avoid short interactions with your peers, and run from them like from a flame. For the enemy, having inflamed them, consigned many to eternal fire, of course, with spiritual love, casting them into the vile abyss of these inhabitants of the pentagon, and those who were saved in the middle of the sea in all the winds and storms, when they did not worry about anything inside the pier, plunged them into the depths with the boat and swimmers. When you sit down, sit much further away from your peers: when you go to bed, let your clothing not come close to his clothing; but it’s better to have an old man among you. And when he speaks to you, or sings, standing opposite you, answer him with your eyes downcast, so that you, fixing your gaze on faces, do not accept the seed of lust thrown into yourself by the enemy sower, and do not grasp the handles of corruption and destruction. In the house, or in any place where no one sees your deeds, do not stay with him under the pretext of reasoning about God’s word, or some other need, even the most necessary; for what is most needed is the soul for which Christ died. Do not believe the deceptive thought that tells you that this is not the least tempting, knowing undoubtedly that this very thing is a temptation, as has been clearly proven to you by the repeated experience of the fallen. Believe my words, which come from a brotherly loving heart. - “Seek refuge with the elders, who are not accessible to everyone, who with sweet words encourage young people to do praiseworthy deeds, but never do harm with their appearance. Guard your heart with all care” (Proverbs 4:23)” – (Pages 54, 55). 229. From what has been said it is clear that not all love is true love; and everyone needs to examine their love to make sure whether it is real. “This is a sign by which it is easy to determine whether someone loves his brother according to the commandment or not.” “Love has two remarkable properties: to grieve and suffer when a loved one suffers harm, and also to rejoice and work for the benefit of a loved one. Therefore, blessed is he who weeps for the one who sins, who through this is exposed to terrible danger, and rejoices over the one who does well, who, as it is written, thereby acquires incomparable benefits. Yes, and Paul the Apostle testifies, saying: “if one soul suffers, all people suffer with him” (1 Cor. 12:26), no doubt according to the law of love in Christ; and if one ud is glorified, obviously for the purpose of pleasing God, all uds rejoice with him. And whoever is not so disposed clearly does not love his brother (Kr. 175). d) Mutual correction of each other, as the fruit of love, jealous of the perfection of the brother and the entire brotherhood 230. Seeing faulty ones, one should not treat them with indifference, but make every effort on one’s part to correct it. The general law about this is expressed in the words of the Lord. Those who sin, they say, should be treated “as the Lord commanded us, saying: “If your brother sins, go and tell him his fault between you and him alone.” If he listens to you, you have gained your brother: if he does not listen to you, take one or two more with you: and when two or three witnesses may stand, every word will stand: if he does not listen to them, command the church: if he also disobeys the church, you will be like a pagan and a publican" (Matthew 18:15-17). Therefore, if the latter happens, “this prohibition is sufficient for him, even from many” (2 Cor. 2:6); because the Apostle wrote: “reprove, rebuke, entreat with much patience and teaching” (2 Tim. 4:2); and also: “If anyone does not listen to our word, signify this message: and do not mix with him, so that he will be put to shame” (2 Thess. 3:14)” (Cr. 3). 231. And whoever does not do this is not merciful. “If the sting of death is sin” (1 Cor. 15:56), not one or the other, but every sin without distinction; - then he is merciless who is silent and does not expose, just as he is merciless who leaves poison in someone bitten by a poisonous animal, and does not extract it. He also dissolves love; because it is written: “He who loves, punishes diligently” (Prov. 13:25)” (Cor. 4). 232. This means “bearing the infirmities of the weak” (Rom. 15:1). “For if to carry means to take and heal, according to what is written, “He received our help and bore our illnesses” (Is. 53:4), not in the sense that He places this on Himself, but in the sense that He heals the suffering; then in this saying of the Apostle it is appropriate to understand the method and law of repentance by which the weak are healed, under the care of the strongest” (Kr. 177). 233. This also means “bearing each other’s burdens” (Gal.6:2). “For sin is a weight that drags the soul to the bottom of hell. This is what we take from each other, and remove from each other, bringing those who sin to conversion. Let us fulfill the law of Christ, who said: “I did not come to call the righteous, but sinners to repentance” (Luke 5:32), and who imputed to us as a law: “If your brother sins, go and reprove him. If he listens to you, you have gained your brother” (Matt. 18:15)” (Cr. 178). 234. Therefore, either heal your brother yourself, or when you can’t, tell the abbot about it. “Every sin must be revealed to the superior, either to those who have sinned themselves, or to those who have learned about the sin, when they themselves cannot heal it according to the commandment of the Lord” (Matthew 18:15). For sin that is kept silent is festering harm in the soul. As a benefactor we call not the one who, having closed the wound, leaves the harmful imprisoned in the body, but the one who, through painful means and incisions, brings it out, or through vomiting throws out the harmful, or in general, through the discovery of the disease, makes the method of cure known; so obviously hiding a sin means preparing the patient’s death; for it is said: “the sting of death is sin” (1 Cor. 15:56), but better is “open reproof of secret love” (Proverbs 27:5). Therefore, do not cover up the sins of another, lest a brotherly lover become a fratricide. Don’t close it to yourself either. For it is said: “Do not heal yourself in your own affairs; a brother is the one who destroys himself” (Prov. 18:9)” (Proverbs 46). 235. “That one should not remain silent when others sin, this is clear from the command of the Lord, who said in the Old Testament: “By reproof you must reprove your neighbor, and do not accept his sin for his sake” (Lev.19:17); and in the Gospel: “If your brother sins against you, go and reprove him,” and so on. (Matthew 18:15–17). The Apostle also showed this, first reproaching the Corinthians: “Why do you weep no more, so that he who did this deed may be cut off from among you” (1 Cor. 5:2); and then, when they corrected themselves, praising them: “Behold, this is the very thing that you should be offended by God, because of the diligence in your work,” etc. (2 Cor. 7:11)” (Cr. 47). 236. This kind of action does not fit the prohibition that the Lord imposed: “Judge not, lest ye be judged” (Matthew 7:1). since the Lord sometimes says: do not judge, and sometimes commands: “judge righteous judgment” (John 7:24); then it is not at all prohibited for us to judge, but the difference in judgment is shown. And what is necessary and what is not necessary for us to judge, the Apostle clearly conveyed to us when, in discussing what is in the will of everyone and not precisely defined in Scripture, he says: “Why do you condemn your brother” (Rom. 14:10)? and again: “we do not condemn one another” (--13); and in considering what is displeasing to God, he condemns those who do not condemn, and from himself pronounces judgment on the sinner (1 Cor. 5:3-5). Therefore, if something is in our will, or is often still unknown, then there is no need to condemn a brother, according to what the Apostle said about what we do not know: “Ye judge nothing before the time, until the Lord comes, Who will bring the secret of darkness into the light and reveal the counsels of the heart” (1 Cor. 4:5). But it is an inalienable necessity to defend the judgments of God, so that the one who keeps silent does not taste the wrath of God himself, unless someone, doing the same as the accused, dares to condemn his brother, hearing the Lord, Who says: “First remove the beam from your hair, and then see to it that you take away the speck from your brother’s hair” (Matthew 7:5) (Cr. 164). 237. This must only be done in the spirit of brotherly love, as already indicated, and out of the jealousy of God, and not out of any passion. - This rule is stipulated and shown, regarding the first, how to find out whether someone is moved by the zeal of God against a sinning brother, saying: “If, at the sight of any sin, someone feels written in himself: “Thy zeal has consumed me: for I have forgotten Thy words” (Ps. 119:139); then this is the obvious zeal of God. And if there was no such disposition in the soul, and it was not by it that it was set in motion, then just as its movement is disordered, so the goal of piety is not preserved in the least” (Kr. 165). 238. They also indicate whether someone exposes his sin out of compassion for his brother? - This is recognized “firstly, by the predominant signs of compassion, in accordance with what was said by the Apostle: “if one soul suffers, all people suffer with him” (1 Cor. 12:26); and: “Whoever is tempted, I am not liquefied” (2 Cor. 11:29). “And then we must look to see whether he laments equally over every sin, whether he grieves and cries equally for every sinner, and whether in his reproof he does not distort the way in which he was betrayed by the Lord?” – (Kr. 182). 239. The one who denounces a sinner not out of a desire to correct his brother, but out of passion to avenge himself, the rules prescribe to correct himself. “If, after repeated admonitions, he remains in the same illness, then recognizing him as selfish and suffering from lust, a method of correction must be applied to him according to the science of piety (according to established orders). If he remains in sin, then judgment is known for the unrepentant (i.e., cutting off from society)” (Kr. 73). 240. “If someone has been offended by someone, out of patience and kindness, he does not inform anyone about this, but, apparently, leaves the judgment to God; Is it pleasing to the Lord to do this? since the Lord said in one place: “Let go, if you have anything against anyone” (Mark 11:25), and in another place: “If your brother sins against you, go and convict him,” and so on. (Matthew 18:15-17), then you must show the fruit of patience, with true disposition offering God a prayer for the offender, saying: “Lord, do not put sin on him” (Acts 7:60), so that, being angry with your brother, you do not become guilty of judgment; and we must also admonish and rebuke the offender, so that he too may be freed from the wrath coming upon the sons of the disobedient. But if someone is negligent, and precisely out of his own patience remains silent, then he will sin a grave sin, both because he himself transgresses the commandment, which says: “By reproof you must rebuke your neighbor, and do not accept his sin” (Lev. 19:17), and as a result of his silence he becomes an accomplice of the sinner, and also because he leaves to perish in evil a person whom, through reproof, perhaps, he would be able to acquire it, as the Lord commanded it” (Kr. 232). 241. “What disposition should we have towards an unrepentant sinner? – What the Lord commanded to have, saying: “If the Church disobeys, you will be like a pagan and a tax collector” (Matthew 18:17), and what the Apostle taught, writing: “You must separate yourself from every brother who walks disorderly, and not according to tradition, which he received from us” (2 Thess. 3:6)” (Cr. 9). e) Fear of seducing one of the brothers 242. Being zealous about correcting the mistakes of others, we ourselves must live in such a way as not to tempt anyone by violating a commandment, or by the unreasonable use of what is left to us freely. “Since our Lord Jesus Christ says: “If he does not eat, the millstone of the village will be cut off on his neck, and he will be cast into the sea, lest he cause one of these little ones to stumble” (Matthew 18:6; Luke 17:2): then we must be careful in every possible way from seducing others, so that such a terrible condemnation does not fall on us. – He seduces whoever breaks the law in word or deed, and leads another into lawlessness, like the serpent Eve, and Eve Adam; or who hinders us from fulfilling the will of God, like Peter did to the Lord, saying: “You are merciful, Lord, you should not have these things”; - for which he heard: “Follow me, Satan, you are the temptation of Me, as if you did not think that God’s, but that of man” (Matthew 16:22-23); or who leads the thoughts of the helper to something forbidden, according to what was written by the Apostle, who said: “If anyone who has understanding sees you reclining in the tavern, will not his weak conscience create food sacrificed to idols?” And he adds: “In the same way, if he wickedly seduces my brother, I will never eat meat, lest I make my brother stumble” (1 Cor. 8:10,13). But it happens that the one who is tempted is also tempted when someone fulfills the commandment of God, or without fear uses what is in his will. Therefore, when people stumble over something done or said according to the commandment, and are offended by this, as, according to the Gospel, some were offended by what the Lord did and said according to the will of the Father, then we must remember the answer about those of the Lord when the disciples who came said to Him: Do you weigh that the Pharisee heard the word and was offended? And He answered them: “Every garden that My Heavenly Father did not plant will be uprooted. Leave them alone: ​​leaders are blind men; but if a blind man leads a blind man, they will both fall into a pit” (Matthew 15:12–14). And much like this can be found in the Gospels and in the Apostle. When someone stumbles or is tempted by what is in our will, then we must bring to mind the words of the Lord, who said to Peter: “For freedom is the son's: but let us not cause them to stumble when they go to sea, cast a fishing rod, and if you already have a fish, take it, and open its mouth, and you will find a statir: let him take it, give it to them for Me and for you” ( Matthew 17:26,27); and also written by the Apostle: “It is good not to eat meat, nor to drink wine, lest your brother stumble, or be offended, or faint” (Rom. 14:21). And how scary it is, in considering what is apparently in our will, to neglect that a brother is tempted by this, this shows the command of the Lord, who generally prohibits every kind of temptation, and says: “Take heed that you do not despise one of these little ones: for I tell you, for their angels have seen the face of My Father in heaven” (Matthew 18:10). But the Apostle also testifies in one place, saying: “But judge this rather, lest you lay a stumbling block or offense for your brother” (Rom. 14:13); and in another place, expanding more abundantly and more strongly forbidding this impermissible matter, he says: “If you sin against the brethren, and beat their weak conscience, you sin against Christ” (1 Cor. 8:12). - When it has been proven how terrible it is to seduce a brother with what is in our will; What can we say about those who seduce by doing and saying forbidden things? And especially when the one who seduces either turns out to have knowledge in abundance, or belongs to a sacred degree? He is obliged to serve for others as a rule and a model, and if he neglected even a little of what was written, or did something forbidden, or did not fulfill what was prescribed, or generally kept silent about anything like that, for this alone he is subject to such a judgment that, as it is said: “the blood of the one who sins will be required at his own hand” (Ezek. 3:18)” (Cr. 64). f) Avoid any discord - do not insult or be offended 243. In a crowded environment it is impossible not to have clashes. This, however, does not relieve anyone from the duty of maintaining cordial peace with everyone. Strict rules pronounce judgment on those brothers who come to quarrels and remain in discord: such, they say, do not belong to the brotherhood. “Because the Lord said: “Grant, Father, that I and You are one, and they may be one in us” (John 17:21-22), and the Apostle wrote: “of one mind, of one mind” (Phil. 2:2), and in Acts it is narrated that “the people who believed were one in heart and soul” (Acts 4:32); then those who quarrel do not belong to those about whom this is said” (Kr. 183). 244. And in general, it is a law for the brethren that “nothing in them should be a sign of anger or remembrance; neither a sight, nor a movement, nor a word, nor a gaze, nor the position of a face, or anything else that usually excites those living with others to anger. If someone falls into something like this, then to excuse the sin in which he remains, it is not enough that he himself previously suffered something offensive; because bad, no matter what time you dare to do it, is equally bad” (Pages 76, 77). 245. In case of any displeasure or insults that arise, here are the questions suggested to the compiler of the rules: “If a brother insults his brother, how should he be corrected? - If he offended like the Apostle, who said: “offend God, so that you will get nothing from us” (2 Cor. 7:9); then the one who has not offended has a need for correction, but the one who has been offended must show in himself the properties of sadness according to Bose (-10). - If you have offended in something that in itself is indifferent, then let the offender remember what the Apostle said: “If your brother grieves for the sake of food, you no longer walk out of love” (Rom. 14:15), and having recognized such a sin, let him fulfill what was said by the Lord: “If you bring your gift to the altar, you will also remember that, because your brother has something on you: leave there your gift is before the altar, and as you go, first humble yourself with your brother, and then come and offer your gift” (Matthew 5:23–24)” (Cr. 40). 246. “What if the offender does not agree to apologize? “We must do to him the same thing that the Lord said about the sinner and unrepentant: “If the church listens, you will be like a pagan and a publican” (Matthew 18:17)” (Cr. 41). 247. “What if, when the offender apologizes, the insulted person does not want to reconcile? – The Lord’s judgment on such a person is clearly depicted in the parable of the servant who, touched by slander, did not want to endure. Having seen, it is said, the former slander, she spoke to her master. The Lord became angry, deprived him of His mercy, and if he were sold by a tormentor, he would repay the debt (Matthew 18:31–34)” (Cr. 42). 248. Displeasure and discord always arise from movements of anger; therefore, as a means of avoiding the former, the rules prescribe the suppression of the latter. “The words of the Apostle: “Be angry and do not sin; do not let the sun go down on your anger,” and the following after that: “Let all grief, and wrath, and anger be taken away from you” (Eph. 4:26,31), - must be understood as the words of the Lord, Who first brought forth what was said to be of old, and then added: “I say these things to you” ( Matthew 5:21–22). So the Apostle here, first mentioning the ancient saying spoken to those who lived then: “Be angry and do not sin” (Ps. 4:5), soon afterwards he adds on his own what is appropriate for us, saying: “Let all sorrow, and anger, and rage, and cry be taken away from you” (Cr. 243). 249. “When the Apostle says: “By those who rebuke we bless, we blaspheme, and we are comforted” (1 Cor. 4:12-13), he teaches us by his example to maintain kindness towards everyone, and to repay those who deal evilly with us with good, so that the like is observed not only in the reasoning of the one who reproaches, but also in the reasoning of everyone who acts evilly, in fulfillment of what was said: be not defeated evil, but overcome evil with good (Rom. 12:21)” (Cr. 226). 250. The most powerful means of suppressing anger is the memory of God, the all-seeing and omnipresent. “How can you not get angry? – If you always remain in the thought that you are before the eyes of the Spectator God and the Existing Lord is near you. For what subject in the eyes of the sovereign would dare to do anything displeasing to him?” (Kr. 29). “And if the gaze of a person, who by nature is equal to us, by the superiority of his rank, restrains him from passion; Isn’t it all the more possible for someone who is undoubtedly sure that God is the spectator of his own movements to hold on? because God, who tests hearts and bellies, sees mental movements much more than a person changes his face” (Kr. 127). 251. The second way to achieve this is not to seek dominance and not to expect everything to be according to our will. “You will not become angry even then if you do not expect obedience from others, but you yourself are ready to obey, considering everyone superior to you. For if anyone demands obedience for his own benefit, then let him know that the word of the Lord teaches that everyone should serve others. And if he punishes for disobeying the Lord’s commandment, then he needs not anger, but mercy and compassion, in order to act like the one who said: “Whoever faints, I will not faint” (2 Cor. 11:29)” (Cr. 29). g) Do not seek honor, preferences, superiors 252. The greatest part of displeasure is caused by the caressing thoughts of preference and advantage. From this, one sees unnecessary claims and is offended, while the other believes that he will not be given his due and begins to harbor displeasure. This is where many troubles arise among the brethren. This is how this is exposed in the rules! “An ascetic should not seek preference at all. For this is a devilish illness and the vice of lust, serving as a sign of the highest deceit in the devil. And he, carried away by this passion, fell into pride: and whoever possesses this passion suffers along with the devil. Moreover, this passion makes those captivated by it envious, stubborn, caresses, accusers, slanderers, malicious, humiliated beyond their due, servile, arrogant and filled with a thousand disorders. For such a person envies the worthy and slanderes them, and often wishes them death, so that, with a lack of those capable of action, voices will reach him. He will caress those in whose will it is to cast an electoral vote, and therefore will become servile; but he will be insolent against the lower ones if they resist and therefore begin to weave intrigues; he will have thousands of confusions and suspicions, spiritual silence will be destroyed, and the God of peace, not finding a place to rest, will leave him. Therefore, knowing such harm, let us avoid indecent wishes. If God appoints someone to such service, then he, as a well-skilled one, knows how to make him worthy; and we must realize within ourselves that we have not sought anything like this, and do not have such a desire in our souls at all. For this desire is the most serious illness in the soul, and a falling away from goodness” (Constitution 9). 253. Why are they ordered not to seek honors and distinctions? So to the question: should one seek honor: - the answer is: “We are taught to give honor, and to him is honor” (Rom. 13:7), but we are forbidden to seek honor; because the Lord said: “How can you believe, since you receive glory from one another, and do not seek the glory that is from the one God” (John 5:44)? Therefore, seeking honor and glory from people is proof of unbelief and alienation from godliness; since the Apostle said: “Even if he were still pleasing to man, he would not be a servant of Christ” (Galatians 1:10). And if those who accept honor and glory bestowed by people are thus condemned; then there is an unspeakable condemnation of those who themselves seek unrequited glory” (Kr. 36). 254. The ascetic statutes explain in more detail the inappropriateness of this in Chapter 24. “An ascetic should not aspire to honor at all. For if he seeks rewards here for his labors and merits, then he is pitiful because through a temporary reward he loses an eternal one. If he intends to strive here and receive crowns in heaven, then he must not only not seek honors himself, but run and refuse those that are given to him, so that the honor here does not serve to diminish the glory there. For the present life is all given to labors and exploits, and the future - to crowns and rewards; like the great Paul, approaching the end of this life and moving to the life there, he says: “I have fought the good fight, I have finished my life, I have kept the faith; otherwise the crown of righteousness will be kept for me, which the Lord will reward me with, not here, but at the day he, the righteous Judge” (2 Tim. 4:7-8). And the Savior also says: “in this world you will have sorrow” (John 16:33); and again the same Apostle says: “Through many tribulations it is fitting for us to enter the Kingdom of Heaven” (Acts 14:22).” “Therefore, if you want to reign in the next century, then look here not for peace, not for honor, but on the contrary, if at the present time you endure sorrow for the word, that is, for the truth, know that in the future you will reign. For this reward is determined for the sorrow here, raised for the sake of good. If you do not endure sorrows, then do not expect crowns there, just as you did not go out here to the deeds and labors that are assigned to receive crowns. “Therefore, ascetic, do not seek honors or preference from others. For “everyone who exalts himself will humble himself, and he who humbles himself will be exalted” (Luke 14:11). If an ascetic ascends, then he has a heavy and strong Watcher who can bring him down to hell. If he humbles himself, he will be exalted brilliantly and majestically; because God, by his own power, exalts the humble. So, ascetic, wait for the One who beautifully exalts, and do not be cowardly for the sake of the present. For you are a fighter and a worker of Christ, having agreed to spend the whole day in the struggle and endure the heat of the whole day. Why, having not yet fulfilled the measures of the day, do you seek peace? Wait until evening, the end of life here, and then the landlord will come and count out your rent. For in the evening the master of the grapes said to his steward: “Call the laborers, and give them a reward” (Matthew 20:8), and not at noon, not at the beginning of the hiring. Therefore, wait until the end of life, and then you will receive your reward worthily; now take the last place, so that then you can receive the first” (Constitution 24). 255. An excellent incentive for this is the consciousness of the equality of our nature in the example of children, when the question is resolved: “What should our conversion and likeness to children consist of (Matthew 18:3)?” “The same passage in the Gospel teaches us this, explaining the case in which this is said, namely, not to seek preference, but to know the equality of nature, and to love this equality in relation to those who, apparently, are inferior in some other way. For children are like this in their relationship to each other, not yet accustomed to the depravity of those who treat them” (Kr. 216). 256. How to acquire a skill - not to look for preferences - is indicated in the answer to the question: “how is a proud person recognized and how is he treated? – He is recognized because he seeks preference. And he will be healed if he believes the judgment of the one who said: “The Lord resists the proud, but gives grace to the humble” (James 4:6). However, you need to know that although someone will be afraid of the judgment pronounced against pride, he cannot be cured of this passion unless he gives up all habits of preference, just as it is impossible to unlearn any language or art without completely ceasing not only to do or say anything related to this art, but also to listen to those speaking and to see those doing it. This must also be observed in the discussion of any vice” (Kr. 35). 257. A similar thing is suggested in the answer to the question: “What is humility, and how can we acquire it?” “Humility consists in considering everyone better than oneself. A person will acquire it if, first of all, he remembers the commandment of the Lord, who said: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29), which the Lord showed and taught in many cases and in many ways, and also believes him, who gave the promise that “he who humbles himself will be exalted” (Luke 14:11), - in addition, he will be equal in every matter and continuously study the rules humility and practice them. For in this way, with constant training, one will hardly be able to establish in oneself the habit of humility, as usually happens in the arts. But the same method is for acquiring every virtue required by the commandment of our Lord Jesus Christ” (Kr. 198). 258. The broadest and most comprehensive way of relating brethren is through the word. The rules give extensive instructions regarding the use of it. “Let the use of the word be opportune and its pronunciation beneficial. It is useful at times to talk about virtue, and to speak either according to an urgent and inevitable need, or together to build up the listeners, and to avoid other speeches as unnecessary and useless” (Constitution 71). 259. “Unhelpful speech and untimely distraction of oneself in conversation with others will be prohibited. On the contrary, if something is useful for the edification of the soul, then that’s all we need to talk about; and even the most useful things should be spoken about decently, at a decent time, and only by those who are allowed to speak. And whoever is inferior, wait for permission from the superior. Whispers, conversations in the ear, signs given by waves - let all this be banished; because whispering makes one suspect of slander, and signs through anointing serve as proof to the brother that they are hiding some evil intent from him. Yet this is the beginning of hatred and suspicion. When a mutual conversation about something is necessary, then the measure of the voice should be determined by the need itself, and with those who are close, one must speak in a quiet voice, and when speaking with those who are far away, one must raise the voice. But for someone advising someone, or giving an order about something, to use a loud and menacing voice - this, as offensive, should not happen in society” (Page 82). 260. “Do not open your ears to everyone who rants, and do not answer every talker in conversations that are not consistent with the goal of asceticism. Be a listener to good teachings, and guard your heart while meditating on them. Protect your ears from worldly stories, so as not to stain your souls with splashes of dirt. Do not try to listen to what others say, and do not put your head in the middle of those talking, lest you yourself be ridiculed and become a slanderer. Don’t be curious and don’t want to see everything, lest you retain the festering passions in your heart... Look profitably, listen usefully, speak usefully, answer usefully” (Page 58). 261. “When asked, answer in a decent and humble voice, and when not asked, remain silent. When they ask someone else, close your lips, so that your tongue, forced by a rash heart, does not break out, strike one of the strict ones in asceticism, and do not plunge you into the chains of reproaches. – If you are talking to your inferior self, or he asks you something, give him answers not with negligence, not with contempt for your brother as an insult to God. For “Swearing at the wicked angers Him who created him” (Prov. 17:5), says the parable. Let the word of consolation precede your other speeches, confirming your love for your neighbor. Let it be offered in the middle, and let it fulfill the whole conversation, which you continue with a bright face, so that it amuses your interlocutor” (Pages 58, 59). 262. “We must refrain from all joking, because with those who engage in something like this, it often happens that they sin against sound reason, when the soul bursts into laughter and loses profundity and composure of the mind. And often this evil, growing gradually, ended in foul language and extreme outrage; Soberness of soul and outpouring of playfulness are so incompatible! If, in order to give yourself some relief, you need to disperse the gloominess with conversation; then let our word be filled with grace and seasoned with the salt of the Gospel, so that it pours out the fragrance of an inwardly wise dispensation, and doubly delights the listener, giving him rest and attracting him with prudence” (Constitution 12). 263. “Just as it is not permissible for those who strive and fear God to allow themselves to be playful, so it is not at all permissible to laugh. since the Lord condemns those who laugh now (Luke 6:25); it is clear that the faithful never have time to laugh, and especially when there are so many who dishonor God by transgressing the law (Rom. 2:23), and those condemned to die in sin, for whom one must grieve and cry” (Cr. 31). 264. “And what is left unattended by many for ascetics is worth no little caution. For indulging in uncontrollable laughter is a sign of intemperance, unbridled movements, and arrogance in the soul that cannot be reduced by strict reason. Expressing spiritual joy even with a bright smile is not contrary to decency, as long as it is done to justify what is written: “When the heart rejoices, the face blooms” (Prov. 15:13). But to laugh loudly, to voluntarily shake the whole body, is characteristic of an unbridled, inexperienced person who does not know how to control himself. And Ecclesiastes, preventing this kind of laughter, which most of all crushes spiritual firmness, says: “to laughter there is a sin” (-2:2); “Like the sound of thorns under a pot, like the laughter of fools” (7:7). “And the Lord, although He bore on Himself the necessary infirmities of the flesh, and everything that serves as evidence of virtue, for example, fatigue and pity for those who mourn, nevertheless, as can be seen from the Gospel story, did not laugh, but on the contrary, “proclaimed woe to those who give themselves up to laughter” (Luke 6:25)” (Proverbs 17). 265. “Let every oath be expelled from the society of ascetics; instead of an oath, let both those speaking and listening accept a shaking of the head, or agreement confirmed by a word. If someone does not believe the simple confirmation, he will denounce his own conscience that he has not yet achieved falsehood in his words, and for this the abbot will include him among those who have sinned, and will discipline him with healing punishment” (Page 77). “There is no need to lie, even if you mean something useful. This is not allowed by what was said by the Lord, who decisively says that “a lie is from the devil” (John 8:44), without showing any difference in lies. And the Apostle also testifies, writing: “Even if someone strives, he will not be married, unless he strives lawfully” (2 Tim. 2:5)” (Cr. 76). 266. “And idle talk is condemned in all the word of this word. - An idle word is any word that does not tend to the need suggested for the Lord. And the danger of such a word is such that, if what is said is good, but is not aimed at the creation of faith, the one who said it does not bring himself to safety through the kindness of the word, but by the very fact that what was said did not tend toward creation, he offends the Spirit of God. For the Apostle clearly taught this, saying: “Let not every corrupt word proceed out of your mouth; but let him give grace to those who hear” (Eph. 4:29), and adding: “And do not grieve the Holy Spirit of God, by whom you are marked” (-30). Is it necessary to say what an evil it is to offend the Holy Spirit and God?” – (Kr. 23). 267. And there is nothing to say about what should not be slandered and slandered. The rules do not say, but only define what is slander and what is slander. “Every word spoken with the intent to dishonor is slander, even if the word itself does not seem reproachful. And this is clear from the Gospel, which says about the Jews: “And reproaching him and deciding to him: “Thou art his disciple” (John 9:28)” (Cr. 24). 268. This is the definition of slander! “I think that there are two cases in which it is permissible to say bad things about someone, namely: when someone needs to consult with other experienced people on how to correct a sinner, and also when there is a need to warn others who, out of ignorance, may often be in company with a bad person, considering him good. Then, as the Apostle commands, “do not mix with such things” (2 Thess. 3:14), so as not to put a snare, as it were, on your soul. This is what the Apostle himself did, as we see from what he writes to Timothy: “Alexander forged much evil to me: guard yourself from worthlessness, for he vehemently resists our words” (2 Tim. 4:14-15). And whoever, without such a need, says something about another, with the intention of divulging or denigrating, is a slanderer, even if he spoke the truth” (Kr. 25). 269. “And whoever slanderes his brother, and whoever listens to the slanderer, are both worthy of excommunication. For he said: “He who slanderes the secret of his sincere, he will cast out” (Ps. 100:5), and in another place: “Do not listen with pleasure to him who slander, lest you be exalted” (Prov. 20:13)” (Cr. 26). 270. “If anyone speaks evil of the abbot, then the judgment against him is visible in the wrath of God against Miriam, when she spoke evil of Moses. God did not leave her sin unpunished, although Moses himself prayed for her” (Kr. 27). 12. Must not be separated from spiritual brotherhood (Art. 21) 271. It is also necessary to be clearly convinced that once one has entered into the union and unity of spiritual brotherhood, he no longer has the right to break these bonds and be separated from those with whom he has become united. For if those who have entered into a relationship with each other in this material life often cannot diverge despite the conditions made, or the one who does so is subject to certain penalties for this, then even more so, the one who has accepted the conditions of spiritual cohabitation, which has an inextricable and eternal connection, does not have the right to separate and tear himself away from those with whom he has entered into unity, or the one who does so will subject himself to the most severe punishments from above. If a woman who has entered into a community with a man and has a carnal relationship with him, how soon will she be convicted of infidelity towards him, is condemned to death; then how much more guilty for his excommunication is he who, through the testimony and mediation of the Spirit himself, is accepted into the spiritual community? - Therefore, just as bodily members, connected to each other by natural bonds, cannot be torn away from the body, and if they are torn away, then the torn-off member will become dead: so the ascetic, accepted into the brotherhood and held in it by the union of the Spirit, which is stronger than natural bonds, does not have the power to separate from those with whom he has become united; or, by doing so, he is dead in soul and deprived of the grace of the Spirit, as if he has turned into nothing the conditions enclosed by the Spirit itself. 272. “If someone says that some of the brothers are bad (of course, he will not accuse everyone, because they did not form a society for bad reasons, so that everyone agrees to be bad; therefore, if he says that some of the brothers are bad), they violate good things without caution, are careless about decency, do not care about the severity befitting ascetics, and therefore it is like being separated from such people; then he came up with an insufficient justification for his removal, because neither Peter, nor Andrew, nor John were rejected from the rest of the Apostles for the wickedness of Judas, and none of the other Apostles turned this into an excuse for apostasy, and Judas’ malice did not prevent them from obeying Christ; on the contrary, remaining obedient to the instructions of the Lord, they were zealous for piety and virtue, without being seduced by the wickedness of Judas. Thus, whoever says: for the sake of bad brothers I am forced to separate from the spiritual union, he has invented an unseemly pretext for his inconstancy; on the contrary, he himself is that rocky earth, which, due to the inconstancy of the will, cannot grow in itself the words of truth, but with a small attack of temptation, or due to the uncontrollability of passions, does not tolerate a chaste life; and the barely withered stem of teaching is soon dried up in him by the heat of passions. And he comes up with, according to his own conviction, empty and insufficient pretexts for his justification at the judgment of Christ and he himself is easily deceived; because it is easiest to deceive oneself: for everyone becomes a lenient judge of himself, reasoning that what is pleasant is also useful. 273. “Therefore, let him be condemned by the judgment of truth itself, as having served as a reason for temptation for many, or as a bad example, which always encourages competition in the same incongruous actions, and as having become the heir of what was proclaimed: woe. And: “When he has no food, the millstone of the village will be cut off on his neck, and he will drown in the abyss of the sea” (Matthew 18:6). For the soul, as soon as it gets used to apostasy, is filled with strong intemperance, covetousness, gluttony, deceit and all kinds of evil behavior, and finally plunging into extreme evil, it is cast into the abyss of vice. Therefore, whoever has become a guide in such matters, let him look at the destruction of how many souls he is guilty of, while he is not able to give a satisfactory account for his own soul. For why does he not better imitate the great Peter, and not serve as an example for others of firm faith and constancy in the beautiful, so that when the light of his good deeds shines, those living in the darkness of wickedness can direct their path to the better? Then the righteous Noah did not say to God: I must leave the world, because everyone is wicked; but it was better to endure asceticism and courage, and in the midst of the abyss of wickedness he maintained unwavering piety, and never rebelled against the Master, but with patience and constancy, and among the waves of wickedness, he saved the ship of pious faith. And Lot, who lived in Sodom in the midst of wickedness, lawlessness and disorder, preserved his virtue intact, not in the least caught by any evil slander; but among the inhabitants who killed strangers, with great impudence and lust, acted contrary to the rules of nature, and he himself kept the shrine undefiled, and brought others, as many as possible, to it, teaching good things more by deeds than by words. And you present as an excuse the negligence of the brethren, either real or invented by you, plotting apostasy yourself, substituting yourself to despise the Holy Spirit, and to turn the slander against the brethren into a veil of your own wickedness and laziness to work for virtue. 274. “Therefore, having become sober by these examples, let him love the harmony of the Spirit into which he brought himself from the first minutes of his heavenly birth. For if one of the fingers on the hand happens to suffer something painful, the other finger will not strengthen so that it too will be cut off, but will first try to avoid the pain of cutting off, and then will be so strong that it will replace the body’s need for the finger in danger, and so that the hand, deprived of its natural branches, will not be allowed to completely lose its characteristic and innate decoration. Therefore, apply this example to the ascetic, and see how much grief and confusion he causes to sensitive souls by his cutting off, and how he makes himself dead and not involved in life. 275. “And that the teacher does not want to introduce the student he is teaching into vice, in which case the bad leadership of the teacher would serve as a pretext for the student to withdraw and retreat, we will consider this, if you like, this way: What is a father? What is a teacher? Both of them form children for exploits: one for the son, the other for the student, trying to wish and advise the best. For it is natural for fathers to want their children to become the best, most prudent, well-behaved and modest, so that the children will have a good reputation for themselves, and the fathers will gain more eminence when the good qualities of their children are credited to them. And those who teach physical exercises try to make those they exercise the strongest and most dexterous, so that, with strength and experience, having accomplished a skillful feat, they will turn out to be glorious winners of their opponents, and so that, according to all the rules, the struggle they perform will turn into clear praise for the instructors. And it is natural for anyone who sets out to teach to want his students to reach the most accurate understanding of the lessons. So, since in the fathers nature follows this law; then how can a teacher of holy life not wish that the one he teaches turns out to be the most blameless and chaste in spiritual wisdom, when he clearly knows that if the student becomes like this, he will be famous among people, and from Christ he will receive bright crowns for the fact that his servants, or better to say, His brothers, because Christ used this name (Matthew 12:49), made worthy through His tutelage union with Christ? Let's look from the other side. If a student becomes bad from his leadership, then the mentor will be inconsolably ashamed at the world meeting during the judgment, and at the general heavenly council he will not only be ashamed, but also punished. Therefore, how is it possible that the teacher does not wish his listener to become well-behaved and modest? And in another respect, the depravity of a student is of no use to a teacher. since both of them intended to live with each other: then the fruits of the vice that the student will accept in himself will first of all be communicated to the teacher, just as poisonous reptiles first of all pour out their poison on those who have warmed them. And thus, both from the nature of the matter and from what is useful to the leader, it is clear from everything that he will wish and will try in every possible way to make his pupil modest and well-behaved. For if he had been a teacher in sin and wickedness, then, of course, he would have tried to lead those he trained to this end. If he is a teacher of virtue and justice, then, as I think, he will want the student to achieve an end that is not contrary to his own efforts.” 276. “Therefore, from anyone who wants to leave spiritual society, every plausible excuse is taken away. It turned out that the reason for such thoughts in him was the uncontrollability of passions, carelessness about work, unfoundedness and instability of judgments. He did not hear what the Prophet David said: “Blessed are those who keep judgment” (Ps. 105:3), - those who preserve, and not those who destroy. These people are like ugly people who laid the foundation of a spiritual building on a fox, that is, on an unsteady will, and this building is a little rain of temptations and a small stream of invasions of the evil one, carrying away its support, destroying and eroding (Matthew 7:26-27)” (Constitution 21; something similar in 36 of the Laws of the Extensive). 277. “Is it necessary or not to restrain someone who leaves the brotherhood for any reason with exhortation? And if necessary, then how?” “Because the Lord said: “He who comes to Me will not be cast out” (John 6:37); and again: “they do not require a doctor’s health, but those who are sick; and in another place: whoever takes a hundred sheep from you, if one of them goes astray, will he not leave nine ten and nine, and when he goes looking for the lost ones, until he finds them? (Matthew 18:12; Luke 15:4); then it is necessary to heal the sick person by all means and try to set the dislocated member, so to speak, again. If anyone becomes stubborn in any vice; then you must leave it as alien, for it is written: “Every garden that My Heavenly Father does not plant will be uprooted. Leave them: they are blind" (Matthew 15:13-14)" - (Kr. 102). 278. It’s another matter when someone, having strengthened himself in monasticism among brotherhood, and having learned to conquer passions, wants to retire to solitude so that he can always remain in silence with the One God. St. does not forbid such a person to leave. Basil the Great, only inspires not to do this of your own free will. Here is his answer to the question: should such people be separated? “Because the Lord repeatedly says: “The Son does nothing for Himself” (John 5:19), and: “For I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38); and the Apostle testifies that “the flesh lusts after the spirit; the spirit is upon the flesh; But these things oppose one another, so that we do these things not as we will” (Gal.5:17); then everything chosen of one’s own free will is alien to the pious” (Kr. 74). 13) Regarding exits and absences from the monastery 279. “As much as it depends on you, avoid any outing into society, avoiding the outpouring of your heart. Have you left your cell? - you already leave abstinence, look at the world, meet a harlot wife, who, having enchanted your ears with irritable words, your eyes with the beauty of her face, your taste with delicious dishes, as if on oud, will lead you to herself, and thus weakening in you the constancy of love for abstinence, she will corrupt you with herself. And if, with the help of God, you are able to escape its snares, then although you will return to your cell, you will not be the same as you left, but relaxed and sick, not disposed to any good deed, and only after a long time will you be able to return to your characteristic habit. You will be troubled in your thoughts by the desire for this and that life; and with much difficulty you will only be able to return victory to the soul” (Page 53). 280. “The abbot of the monastery has the power to allow necessary exits at his discretion, and to order those who find it useful to do household chores and stay at home. For often in a young body, despite all the efforts to exhaust it with abstinence, the good color of age does not fade, and for those who meet it, this becomes a reason for passion. Therefore, if someone appears young by the color of his body, then let him not show such good looks, hiding it until his appearance comes to a decent state” (Page 76). 281. “Let absence be permitted to those who can travel without harm to their soul, and with benefit for those who meet with them. If there is no one capable of this, then in the absence of necessary needs, it is better to endure all sorrow and distress even to the point of death, rather than to lose sight of the undoubted harm for bodily consolation. “It is better for me to die,” says the Apostle, “than for someone to destroy my praise” (1 Cor. 9:15). And this speaks of what is in our will; What can we say about what is done according to the commandment? (Ex. 44). 282. “No one should go anywhere without the permission of the abbot. For when the Lord says about Himself: “I did not come about Himself, and He sent Me” (John 7:28–29); then shouldn’t each of us give ourselves free rein? For whoever gives himself free rein clearly suffers from arrogance, and is subject to the judgment of the Lord, Who said: “Whatever is high among men is an abomination to God” (Luke 16:15). And in general, giving yourself free rein is reprehensible” (Kr. 120). 283. “If for some reason you happen to leave your cell, then, having put on the armor of the fear of God, armed yourself with the love of Christ and with self-control, repelling the invasion of self-love in everything, immediately after correcting your need, go back, not slowing down in the least, but returning on swift wings, like an innocent dove, escaping into the ark from which you were sent and carrying the mercies of Christ in your mouth, and thus convincing your inner thoughts that saving peace is not available to you in any other place” (Page 54). 284. “There is no need to make frequent absences under the pretext of visiting the brethren and seeing them. For this too is one of the devil’s imaginations; because the enemy in similar ways is trying to upset our constancy and decorum in life, plunging us into voluptuousness and various disorders of thoughts. But we must talk with ourselves in silence, consider and correct spiritual sins. For someone who has recently left the world, by his own disposition, is worthy of praise for his inclination towards goodness, but has not yet acquired the perfection of virtues: it often happens that he has not yet thought about how to fulfill what he requires. On the contrary, he needs to be silent, delving into himself, to discern the disordered aspirations and movements of the soul, courageously confront them and correct the disorder with good thoughts; because order in the soul is a sign of virtue. Therefore, whoever is always absent, moves from place to place, constantly upsets and dissipates the attentiveness and composure of the soul, and gradually gets used to turning his gaze to bodily pleasures, will he be able to look into himself, or find out what is bad in the soul, or bring it into order in accordance with duty, while still irritating the soul to passionate dispositions? - Therefore, it is necessary to remain more in silence, and everyone patiently remain in their refuge, so that this testifies to the constancy of morals, although not to live in perfect seclusion, but with good boldness to make the necessary exits, for which conscience does not despise much, and to visit from the brethren the best and most useful in the severity of life, borrowing for themselves, during a useful meeting, examples of virtues, and observing in our actions, as we said, moderation and reproach. For often the way out dispels the despondency that has been born in the soul, and, allowing one to somewhat strengthen and rest, provides the opportunity to begin again with zeal the deeds of piety. And if anyone thinks a lot about not leaving his hut, let him know that he is being puffed up in vain. For not leaving the house is not in itself a wonderful thing, and going out from time to time will not make a person good or bad. But a firm and unshakable judgment about what is good, or, conversely, changeability in judgments, makes a person good or bad. If someone has rooted the beautiful in the soul and through long-term asceticism has acquired experience in controlling passions, and has tamed the bodily impulses towards intemperance, curbing mental disorders and hoping for a rein on the mind, intends to often go out to edify and visit the brethren, then the Scripture even more encourages such a person to go out, so that by placing a lamp on the candlestick, he will give to everyone the light of wonderful guidance, if only he hopes that those who meet him and in in word and in deed it will serve as a school of virtue, and thus lead oneself to safety, according to what the Apostle said: “Let me not preach to others, but I myself will not be turned off” (1 Cor. 9:27)” (Constitution 7). 285. A similar instruction is given in answer to the question: “Is it necessary to go to visit those who ask for it? – Visiting is a thing pleasing to God. But the visitor must be a prudent listener and wise in his answers, fulfilling what was said: “Let your word always be in grace, mixed with salt, leading as it is fitting for one to answer each other” (Col. 4:6). Making visits out of kinship or friendship is contrary to our vow” (Kr. 311). 286. “Upon the return of the absentee, it is necessary to test him, what he did, what kind of people he had meetings with, what conversations he had with them, what thoughts were in his soul, whether he spent the whole day and the whole night in the fear of God, whether he sinned in anything, whether he violated any rule, and if he did, was he forced by external circumstances, or brought about by his own carelessness? And what is done correctly must be confirmed with approval; and where there is an error, correct it with careful and prudent instruction. In this case, those who are absent will be more careful, preoccupied with the need to give an account: and they will not think of us that they neglected their lives during their absence. And what was the custom of the Saints, history conveys this in the book of Acts, narrating that Peter, upon his return to Jerusalem, gave an account to the local Christians about his communication with the pagans (Acts 11:5), and also Paul and Barnabas, returning and gathering the church, announced what God had done with them; and then “the whole multitude kept silent, and listened to Barnabas and Paul, telling, “God has created great things” (Acts 15:12)” (Proverbs 44). 14. Not without caution enters into intercourse with strangers, especially with women. 287. “Whoever lives according to God has many slanderers, and often those closest to him spy on his life. Therefore, it is necessary to have a meeting with strangers not without preliminary testing. For if the Savior, as the Gospel says, was not entrusted to everyone (John 2:24); if He did this - pure, blameless, blameless, righteous, Who is all virtue; then we, sinners, seekers, not always successfully achieving our goals, either due to our natural weakness, or due to the cunning of the enemy who is craftily and relentlessly fighting us, we, I say, by indulging in curious people, will we not incur evil slander upon ourselves, and will we create temptations for ourselves? For vicious people often try to slander wonderful deeds, but they will not tolerate unimportant mistakes to be left unmocked. Therefore, one must be careful when entering into conversations with strangers” (Central 6). 288. “They also happen to fall into another vice, when they talk about those who have withdrawn from the world, without knowing their life at all. They think that in those who change their way of life, not only the disposition is changed, but human nature itself is rebuilt; they do not reason that ascetics are subject to the same passions, they overcome them only with spiritual strength and by the fact that they shun pleasures; but they believe that passions have become completely distant from their physical nature. And therefore, if a spiritual person, although he deviates somewhat from perfection, immediately everyone, even before with all the fervor of praising him and marveling at him, becomes cruel accusers and exposes themselves for having previously heaped unjust praise. Just as in the field, if a wrestler slips, the enemy immediately attacks him, strikes him and brings him to a complete fall, so they, as soon as they see that the one living in the feat of virtue has deviated somewhat from perfection, attack him like arrows, hitting him with reproaches and slander, and do not judge within themselves that they themselves are daily wounded by passions with thousands of arrows. Ascetics of piety, even if such passions fight against them, either suffer little harm from them, or often do not suffer any harm at all, and, moreover, having a stronger enemy than them. since the ascetics volunteered to fight the enemy; then for the evil one it is very important to gain victory over them, but on the contrary, to remain defeated means to receive a mortal wound, as if he had suffered complete defeat in all parts of virtue. But the enemy despises fighting with those who have given themselves over to the world, partly because very many of them arbitrarily strive to give in to the upper hand, being caught in sin by various pleasures and lusts, and giving the enemy an easy victory over themselves, partly because although they apparently resist sin somewhat, they are easily evaded by various entertainments, turn their spines, and are relentlessly struck, wear on themselves are shameful signs of the victory won over them” (Ibid.). 289. “If some, having overcome the desire for worldly entertainment, could boldly enter into battle with the evil one; then they endured not similar struggles, but in many ways and infinitely less in comparison with the ascetic ones. For one strives to retain for himself what belongs to him by right, and stubbornly struggles in disputes about real goods; and the other yields to those who dispute what is rightfully his, fulfilling what was said: “Thou shalt not take thy money from him that takes it away” (Luke 6:30). One, having received a blow, responds with a blow, and having suffered an insult, pays with an insult, and thinks that this supports equality; and the other endures until the person inflicting insults or blows feels full. And one tries to maintain control over all bodily pleasures, while the other spends his life satiated with pleasures. Therefore, how can a worldly person be recognized as an ascetic in comparison with an ascetic?” - (Ibid.). 290. Notice another vice into which those attached to real life usually fall when they judge ascetics. How soon the ascetic, after a long period of not eating, recognized the need to strengthen his body with food; They want him, as incorporeal and immaterial, either not to take food at all, or to take as little as possible. And if they see an ascetic who does not spare his body at all, but at least in some way satisfies his real need, everyone is slandered, everyone is slandered, everyone is called some kind of polyvorous and gluttonous, weak behavior and incontinence in the will of one spreading to everyone; but they don’t reason that they themselves eat the most satisfying and fatty dishes twice a day, some of them three times a day, load themselves with an immense pile of meat, and pour an immense amount of wine, and with the same greed they throw themselves on the table, like dogs let loose from a leash after a long hunger. But true ascetics eat the driest food, which, if insufficient, has little nutritional value, and eat one meal every day; Having learned to lead life in strict order, and eating food in moderation and wisely, they have the right, when eating with a bold conscience, to serve the body what it needs. And therefore it is fitting that our freedom should not be judged by other consciences (1 Cor. 10:22). For if we eat food with thanksgiving, why do they blaspheme us for the very thing for which we give thanks, accepting meager and cheap food with such joy as they do not accept the brilliant and valuable preparations of a table rich in dishes? - (Ibid.). 291. “We must move away from everything that, approaching us, brings to mind passions, disturbs and confuses the mind and produces wars and struggles in the soul. To withstand the battle that involuntarily befalls us is a matter of prudence and courage; but it is very reckless to raise insults against oneself arbitrarily. In involuntary warfare, he may receive forgiveness, even if someone is defeated (just don’t let this happen to Christian ascetics); and he who is defeated in an arbitrary battle, in addition to being ridiculed, is deprived of an apology” (Constitution 3). 292. “Therefore, it is most necessary to avoid conversations and dates with women, unless some inevitable necessity forces you to meet. And when the need arises, one must beware of women like fire, and hasten to separate from them as soon as possible. Consider what wisdom says about this: “If someone binds fire into the depths, will he not burn the robe? or if anyone walks on coals of fire, his feet will not be burned?” ( Prov. 6:27–28 )” – (Ibid.). 293. “And if anyone says that dating and long-term cohabitation with women does not cause harm; then he either does not have a masculine nature in himself, and there is something very strange, he is something in between one and the other sex (as they say about eunuchs from birth, if only they can be assigned dispassion and insensitivity to the female sex: “for the desire of an eunuch will corrupt a maiden?” says the Wise One - (Sir. 20:4), or if it has, then being immersed in passions, does not feel this in the likeness of those who are drunk, or madmen who, in the most severe suffering, consider themselves not to suffer. But let us yield to a word that is alien to any reason, namely, that another is not hurt by male passion. Even if he himself is not subject to injury, then it is not easy for him to convince others that he is definitely invulnerable. But to seduce many, without having any good deed in mind, I consider it unsafe for him to do so. and something else, namely: although a man does not suffer harm from thoughts, he will no longer argue with them in a woman’s reasoning that she is also freed from bodily passions. On the contrary, being weak in mind and prone to passion, she often suffers some harm from someone who carelessly met with her. And whoever does not get hurt himself often gets hurt, although he doesn’t know it. A woman, often coming to an ascetic under the guise of spiritual love, begins to absorb sin through her eyes, with lustful eyes to devour her neighbor’s appearance and with unclean thoughts to corrupt the inner maiden, whom the groom loves most of all” (Ibid.). 294. “Therefore, in order to prevent any of the above from happening, we must beware, if possible, of all, and otherwise, at least frequent and lengthy conversations and meetings with women, not as haters of the race (let there be no such thing) and not as denying kinship with them; but, if we are ready to help and do as much good as possible, like every woman, since we share the same human nature with them, so especially those who have entered into the feat of purity, because they strive in the same way as us; we must beware of dating, so as not to bring back to ourselves the memory of that passion from which we withdrew and renounced” (Ibid.). 295. “What kind of affection should we have towards those who are according to the flesh? “Once accepted into the brotherhood, the abbot should not allow them to amuse themselves with anything, so that, under the pretext of visiting their own, they move away from the brethren and lead a life not witnessed by anyone, and so that they agree to take on the care of their relatives in the flesh” (Proverbs 32). 296. “Parents according to the flesh, or brothers of one of the brothers, if they live according to God, let them enjoy the services of everyone belonging to the brotherhood, as if they were fathers and their own to everyone. For the Lord says: “Whoever does the will of My Father who is in heaven, he is My brother and sister and mother” (Matthew 12:50). But I consider it appropriate to entrust the care of them to the abbot of the brotherhood” (Ibid.). 297. “And if they are still devoted to worldly life, then we have no common relationship with them, who try without entertainment to succeed in that which is good and places us before the Lord. For besides the fact that we do not bring them any benefit, and fill our lives with anxiety and confusion, we invite ourselves into sin. On the contrary, those who despise the commandments of God and despise the work of piety, if, when they come to visit their own, should not be accepted as not loving the Lord, Who said: “He who does not love Me does not keep My words” (John 14:24). But what does justice have to do with lawlessness? Or which part will I return with the infidels? – And most of all, from those who are still just learning the virtues, we should try by all means to take away the reasons for sin, of which the most important is the remembrance of the former life - take away, so that what is said does not happen to them, that “they returned with their hearts to Egypt” (Num. 14:4); - and this most often happens during constant conversations with relatives according to the flesh” (Ibid.). 298. “In general, one should not allow one’s own or someone else to have conversations with the brethren unless one is sure about them that the conversation is for spiritual edification and improvement. If you need to say a word to someone you meet once, then leave it to those who have been entrusted with the gift of speech; because they have the ability to speak and listen intelligently to build up faith, just as the Apostle clearly teaches that not everyone has the ability to speak, but that only a few have this gift, when he says: “To whom is given the word of wisdom by the Spirit, and to others the word of understanding” (1 Cor. 12:8). And in another place: “may he be able to console those who oppose with sound doctrine, and reprove those who oppose” (Titus 1:9)” - (Ibid.). 299. “We must distance ourselves from relatives, friends and parents in our disposition as much as we see the dead and the living distant from each other. For whoever has truly prepared himself for exploits of virtue, has renounced the whole world and everything in the world, and I will say more fully, has been crucified to the world, has died for the world and for everything in the world, be it parents, or brothers, or relatives in the third, fourth and further generations. Therefore, if parents withdraw from the world and stick to the same kind of life that their son leads, then they are truly relatives, and stand on the level not of parents, but of brothers. For the first, the most true Father is the Father of all; and the second after Him is a mentor in spiritual life. If relatives continue to love their former life, then they form part of the world from which we have moved away, and are not in any way related to those who have put aside the carnal man and stripped themselves of their properties. And whoever fully loves friendship with worldly people, and wants to constantly talk with them, as a result of frequent conversations, settles their disposition in his soul. And again, whoever has filled the mind with worldly concepts has fallen behind the good undertaking, has moved away from the spiritual way of thinking, has again gathered into the soul what he had previously vomited out, and is wounded by the enemy, who with carnal affinities disturbs spiritual life” (Constitution 20). 300. Therefore, let us wish our relatives the best, that is, truth, piety and what we have recognized as honorable for ourselves. For it is fitting for us to desire this, and it is beneficial for them to receive such fruit from us. And let us free our thoughts from care and worry about them, because the devil, as soon as he sees that we have been stripped of all worldly cares and are easily flowing towards heaven, instilling in us the thought of relatives and tuning us to take care of their affairs, makes our mind worry about everyday concerns about what property our loved ones have, whether they are sufficient or meager; what profit was received from the turnovers they made, and how much their wealth increased from this; what losses they suffered from the unfortunate circumstances they encountered, and how much their real property decreased as a result. He also makes it so that just as we rejoice at their successes and become despondent at their failures, so we are at enmity with them against their enemies (while we are commanded not to recognize anyone as our enemies - Matt. 5:44), and we rejoice over friends who are often unworthy of spiritual rapprochement, we rejoice at their unrighteous and reckless gains. The devil of the word introduces into our thoughts all the evil dispositions towards worldly objects, which we have put aside in order to inhabit spiritual concepts within ourselves. And again, bringing into the soul a material and worldly way of thinking, it destroys the inner ascetic in us, making of us some kind of idol that wears the appearance of an ascetic, but is not at all animated by virtues. And it often happened that, out of strong affection for his relatives, the ascetic dared to commit sacrilege in order to relieve his relatives from need. For what is reserved for the saints who consecrate themselves to God is sacredly recognized and accepted as a true offering to God; and therefore whoever steals any of this is one of those who dare to commit sacrilege” (Ibid.). 301. “Therefore, having recognized the unbearable harm of this disposition towards our own, let us avoid caring for them as a tool of the devil. For the Lord Himself forbade such attachment and habit, not allowing one of the disciples to even say goodbye only to his family, and another to bury the body of his deceased father. To the one who wants to say goodbye to his family, the Lord says: “No one can lay his hand on his forehead, and in vain he will be ruled in the Kingdom of Heaven” (Luke 9:62). And to the one who asks to bury his father, he answers: “Follow in the footsteps of Me; and: leave the dead to bury their dead” (–59:60). Although, apparently, both of them offer very plausible and fair petitions, however, the Savior did not give permission for them, and for a short time did not allow the pupils of the Heavenly Kingdom to separate from Him, so that they, being carried away by earthly and carnal orders, would not do or think something that is lower than the sublime and heavenly way of thinking; because it is not permissible for those who think about heavenly things, as having already been resettled from here and mentally become worldly, to have any respect for earthly things” (Ibid.). 302. “If someone says: how does the law command you to take care of your own, saying: “And do not despise those who belong to your tribe” (Is. 58:7); and likewise the Apostle: “If anyone does not provide for his own, much less for those of his own household, he has denied the faith to eat and is greedy to eat an infidel” (1 Tim. 5:8)? - then we will give him a short answer that the Divine Apostle said this to worldly people who have material wealth and the opportunity to alleviate the needs of their relatives, and likewise the law says this (I will say it briefly) to the living, and not to the dead; because the latter are not subject to any such obligation. And you died and were crucified to the whole world. For, having renounced material wealth, you have loved non-covetousness, having dedicated yourself to God, you have become God’s treasure. As a deceased person, you are free from any salary in favor of your relatives; but since you are not acquisitive, you have nothing that you could give them. since you have brought fruit to God and the body itself, and over it, as over it as a gift to God, you no longer have power; then it is not permissible for you to turn yourself into people’s use, but you must deal with the Ones of the same kind, who themselves have dedicated everything to God. Therefore, how can the mentioned sayings of Holy Scripture be applied to you? Or won’t you sin by renouncing your vow regarding asceticism?” (Ibid.). 303. “Should we have pity for those related to us according to the flesh, desiring their salvation? Born of the Spirit, according to the word of the Lord (John 3:8), and having received the right to become a child of God, he is ashamed of kinship in the flesh, but recognizes his loved ones in faith, attested by the Lord, who said: “These are my mother and my brethren, who hear the word of God and do it” (Luke 8:21). And let him have pity for all who are attested by the Lord, and for his relatives in the flesh, as for everyone. If someone, being somewhat more partial towards them, thinks of finding a defender for his passion in the Apostle, who says: “I prayed that I myself should be excommunicated from Christ according to my brethren, my relatives in the flesh” (Rom. 9:3); then let such a one learn from what the Apostle added that he honors not carnal kinship, but Israel and the advantages given to him from God, he honors not because the Israelites were his relatives, but because his relatives in the flesh were Israelites, and because they were awarded so many and great benefits from God. since theirs was sonship and glory, their inauguration and ministry, covenants and promises were given to them, their fathers were, since Christ is from them according to the flesh; That is why we value their salvation so highly, not meaning kinship, but the incarnation of the Lord for our sake, who said: “I was not sent but to the lost sheep of the house of Israel” (Matthew 15:24)” (Cr. 190). 304. “How can we see those who once lived together, or our relatives when they come to us? As the Lord showed and taught, when it was announced to Him: “Your mother and Your brethren stand outside, wanting to see You” (Luke 8:20). For he answers those who announced it with reproach, saying: “Who is My mother? and who are my brothers? If anyone does the will of My Father who is in heaven, he is My brother, and My sister, and My mother” (Matthew 12:48,50)” (Cr. 188). 305. “And if they continue to persuade us, wanting to take us to their home, then is it necessary to listen to them? - If this is necessary for the creation of faith, then the one who is capable of going to this, let him be sent according to the test given to him. And if it is necessary for the fulfillment of human duties, then let him hear what the Lord says to the one who said: “Command me to go and say goodbye to those who are in my house; no one will lay his hand on the door, and in vain he will be led back into the Kingdom of God” (Luke 9:61–62). If such a judgment is pronounced on someone who only intended to renounce (the world), what must be said about the one who renounced?” (Kr. 189). 306. “Should they be given to the brotherhood to receive money from relatives if they want to give something? The care and judgment about this belongs to the abbot. However, as for my estate (St. Basil the Great), I reason that it would be much more kind for many and more useful for the building of faith not to accept such gifts. For as a consequence of acceptance in the first place, it happens that reproach often falls on the community. And then the relative of those who brought it gives this a reason for exaltation. Moreover, according to what the Apostle said, about those who eat and drink their own food in a place of general meeting, his word is fulfilled: “You disgrace the poor” (1 Cor. 11:22), and much like that. since there are so many reasons for sin; It’s a wonderful thing not to accept such gifts, however, allowing the abbot to take it at his own discretion from whom to accept and how to dispose of what was accepted” (Kr. 304, similar 187). 16. Caring for the sick. 307. “Is it consistent with the purpose of piety to use medical benefits? “As any aid of the arts against the weaknesses of nature is given to us by God, for example: agriculture, because what naturally grows from the earth is not enough to satisfy our needs; the art of weaving, and similarly architecture, because the use of coverings is necessary for decency and protection from the harmful air is needed: the same must be said about the medical art. since our body, which is disturbed by everything, is subject to various types of damage, both occurring externally and generated internally by the food taken, it is brought into exhaustion by both excesses and deficiencies; then God, who controls our entire life, has allowed us the art of medicine, which, as an example of spiritual healing, has the goal of ridding us of what is unnecessary and replenishing what is insufficient. As if we were still living in a paradise of sweets, we would have no need for agricultural inventions and labors; so if we were not subject to suffering due to the gift that was given to us at creation and was preserved by us until the fall, then we would not need the benefits of the medical art to relieve ourselves. But how, after our exile we plowed into this place, after it was said: “By the sweat of your brow you shall bear your bread” (Gen. 3:19) to alleviate the sorrowful consequences of the curse, through long-term experience and many labors on the earth we have developed the art of agriculture, because God has given us the intelligence and ability to comprehend this art; so since we are commanded to return again to the land from which we were taken, and since we are associated with painful flesh, which for sin was condemned to decay, and through this was subjected to these infirmities; then the help of medical art has also been given to us, although to some extent it is provided to those suffering from illnesses: for the herbs, which are in common with each of the infirmities, did not vegetate on their own, but obviously by the will of the Creator, they were produced with the goal of serving for our benefit. Therefore, the properties contained in roots, flowers, leaves, fruits and juices, and what is openly usable in metals and in the sea - all this is similar to the invention of food and drink. But what is invented and unnecessary and requires long labor, and, as it were, turns our whole life into caring for the flesh; this must be forbidden to Christians” (Proverbs 55). 308. “And we must try to use art in such a way, in case of need, that we do not place it alone as the cause of health or a painful condition, but accept the benefits it offers for the glory of God and as a way of caring for the soul. Given the lack of medical benefits, this art should not contain all the hope for alleviating sorrows, but on the contrary, know that the Lord either will not leave us “to be tempted more than we can suffer” (1 Cor. 10:13), or as at that time, having created clay, “anointed the eyes and ordered to wash in Siloam” (John 9: 6-7), then he limited himself to one will, saying: “I want you to be cleansed” (Matthew 8:3), but he allowed others to fight difficult illnesses in order to make them more skillful through testing, so sometimes he touches us invisibly and imperceptibly, as soon as he finds this useful for our souls, and sometimes he deigns that we use material aids in our infirmities, through the duration of healing, rooting in us the remembrance of grace, or, as I said, pointing out some model for caring for the soul” (Ibid.). 309. “For just as it is necessary for the flesh to remove what is foreign and to fill in what is lacking, so in our soul it is necessary to remove what is alien to it and to receive into it what is appropriate to its nature, because God created a just man (Eccl. 7:30), and “created us for good works, that we might walk in them” (Eph. 2:10). And how to heal the body we endure sections, cauterization and taking bitter medicines; so here too, for spiritual healing, it is necessary to accept the harshness of an accusatory word and the bitter medicine of punishment. And to those who have not come to their senses, the prophetic word says reproachfully: “Or is there any rite in Gilead? or is there a doctor there? Why is it that the wound of My people was healed” (Jer. 8:22)? And if in chronic illnesses we wait a long time for healing from painful and varied benefits, then this is a sign that sins in the soul must be corrected through hardworking prayer, long-term repentance and strict behavior, the sufficiency of which for healing has already been shown to us by the word” (Ibid.). 310. “So, on the grounds that some do not use the art of medicine well, we should not avoid all use of it. For on the basis that those who are immoderate in pleasure, transgressing the limits of necessity to the luxury industry, use the art of cooking, or baking, or weaving, we should no longer reject all arts in general, but on the contrary, by their correct use we must expose what is damaged by them. So in the discussion of the art of medicine, there is no reason to condemn the gift of God because of its crafty use. It would be bestial to hope for health solely from the hands of a doctor, which, as we see, is the case of other pathetic people who are not ashamed to call doctors their saviors. But even this will be stubbornness if, in any case, you avoid using the art of medicine. On the contrary, just as Hezekiah did not consider “Hezekiah to overhang the fig trees” (2 Kings 20:7) as the primary reason for his health, and did not attribute the healing of his body to this, but added thanksgiving for the creation of figs to the glorification of God, so we, receiving blows from God, who arranges our lives with goodness and wisdom, will ask Him first for knowledge of those reasons for with which He strikes us, and then deliverance from sorrows, that is, so that with temptation He will grant “both abundance and the ability to bear us” (1 Cor. 10:13). Let us accept the grace of healing given to us either through oil of wine, as was the case with those who fell among the thieves (Luke 10:34), or through figs, as was the case with Hezekiah. And let us not make a difference whether God’s care came to us in an invisible way, or through something bodily, although the latter often brings us more strongly to the consciousness of the Lord’s mercy” (Ibid.). 311. “Often, when we fall into illnesses that serve as punishment for us, we are condemned to endure painful treatments as part of the punishment. Therefore, sound reason suggests not to give up either sections, or cauterizations, or the unpleasant taking of sharp and difficult medications, or staying without food, or strictly following all strict instructions, or abstinence in everything that upsets health, however (I repeat again), without losing sight of the purpose of spiritual use, i.e., so that the soul, in all this, as in the example, learns to take care of itself " (Ibid.). 312. “But there is no small danger of falling into the false idea that every illness requires medical assistance; because not all illnesses occur naturally, and happen to us either from an incorrect lifestyle, or from some other material principles, in which cases, as we see, medical art is sometimes useful: often illnesses are punishments for sins, imposed on us in order to encourage conversion. It is said: “Whoever loves the Lord will punish” (Prov. 3:12); and: “For this reason, there are many weaknesses and sicknesses in you, and they fall asleep to sleep. Even if we reasoned with ourselves, we would not be condemned: if we are judged, we are punished by the Lord, lest we be condemned with the world” (1 Cor. 11:30-32). Such people must, in silence, abandoning medical benefits, endure the illness sent to them until they recognize their sins, following the example of him who said: “I will endure the wrath of the Lord because those who have sinned against Him” (Mic. 7:9). They must show their correction by bearing fruits worthy of repentance, and remember the Lord, who said: “Behold, you are healthy, let no one sin, lest it be worse” (John 5:14)” (Ibid.). 313. “It sometimes happens, at the insistence of the evil one, that the humane-loving Lord gives over another great ascetic to him to fight, and overthrows his high position with the high patience of His servants, which, as we know, happened with Job. Or, as an example of the impatient, God torments people who are able to endure grief even to death; such was Lazarus, who was covered with many scabs, and of whom it is not written that he asked anything from a rich man, or was dissatisfied with his position; for which he was worthy of repose in Abraham’s bosom, as he who had received evil in his belly (Luke 16:25). We find that the saints have another reason for their illnesses, like the Apostle: so that they would not think that he transgresses the limits of human nature, and so that no one would conclude that he has something special in the natural structure (as the inhabitants of Lycaonia did, bringing crowns and bringing oxen - Acts 14:13); To commemorate human nature, he had a long illness. What would be the benefit of such people from the art of medicine? Isn’t there a greater danger for them to deviate from their sound mind to care for the body?” (Ibid.). 314. “And those who, through a bad lifestyle, have themselves acquired an illness, should, as was said before, use bodily healing as some kind of model and example for caring for the soul. For according to the medical law, it is also useful for us to abstain from what is harmful, to choose those who serve for the benefit, and to comply with prescriptions. And let the very transition of the flesh from a painful state to a healthy one serve as a consolation for us, so that we do not despair in the reasoning of the soul, as if from a sinful state it cannot, through repentance, return again to its characteristic perfection” (Ibid.). 315. “Therefore, just as one should not shun the art of medicine at all, it is also incongruous to place all one’s hope in it. But just as we use the art of agriculture and ask the Lord for fruits, or we entrust the helm to the helmsman and pray to God to save us from drowning, so when we bring in a doctor when reason allows, we do not deviate from our trust in God” (Ibid.). 316. “And it seems to me that this art contributes no little to abstinence. For I see that it cuts off voluptuousness, does not approve of satiety, rejects, as something unhealthy, variety in foods and excessive ingenuity in seasonings, and in general calls insufficiency the matter of health. Why is his advice not useless for us in this regard” (Ibid.). 317. “So, whether we use the prescriptions of the medical art or reject them for any of the above reasons, let the goal be preserved - pleasing God, may spiritual benefit be achieved, and may the commandment of the Apostle be fulfilled, who said: “If you eat, if you drink, if you do anything else, do everything for the glory of God” (1 Cor. 10:31)” (There same). 318. “This is the theory of healing a disease. Regarding the practice of this matter, the rules contain only three questions, and they all relate more to the moral side of it: Who lives in brotherhood and has fallen into bodily infirmity; Should he be taken to the hospital? It is necessary that every place and private purpose serve the common good for the glory of God” (Kr. 286). The hospital was in a hospice, or hotel, perhaps for the peace of the brethren, or so that outsiders could use it. 319. “Because we, who serve the sick in a hospice, are taught to serve them with such disposition as if we were serving the brethren of the Lord; then if the one receiving services from us is not the same as we should be attentive to him”? 320. “Because the Lord said: “Whoever does the will of My Father who is in heaven, the same is My brother, and My sister, and My mother” (Matthew 12:50); then, if someone is not like that, but turns out to be a sinner worthy of the following sentence: “Everyone who commits sin is the servant of sin” (John 8:34), he first of all needs urgent admonition and admonition. And if he remains in the same sins, then the judgment of the Lord Himself is known about him, who added: “But the servant does not abide in the house” (-35), and the Apostle, who commanded: “Pull out the evil one from among you” (1 Cor. 5:13). For in this way those who serve will be freed from bewilderment, and all those living together will be brought to safety” (Kr. 155). 321. “If someone does not abstain from harmful foods, but takes them immoderately and falls into illness, then is it necessary to take care of him? Intemperance is a clear vice, and first of all it is necessary to take care of this illness, how to heal it. For the philanthropic God, wanting to show how great the evil is to indulge in intemperance, often allows the soul to suffer from the disease of excess in that which is harmful to the body, so that through bodily suffering, which is a consequence of excess, it could be brought to the consciousness of its own harm and taught abstinence in everything. To immediately take care of the body of those who have suffered harm from immoderation, in accordance, however, with reason and the demands of mercy; however, this must be done not without consideration, but taking care not to leave the soul unhealed when healing the body. Therefore, if anyone sees that such a person is consciously admonished by bodily healing and takes care of the soul regarding its own infirmities; then one must take physical care of him. If, while taking healing of the body, he turns out to be negligent about the soul; then it is better for him to suffer from illnesses resulting from his intemperance, so that over time, having come to the consciousness of himself and eternal punishment, he can take care of his mental health. “For we are judged and punished by the Lord, lest we be condemned with the world” (1 Cor. 11:32)” (Cr. 140). 322. Regarding this, there is only one rule among the Extensive ones, namely about food for wanderers, what it should be. “Vanity, people-pleasing and the desire to show off are completely prohibited for Christians in any matter: for even the one who fulfills the very commandment so that people can see and glorify him loses his reward for what he does. And those who, according to the commandment of the Lord, have taken upon themselves every form of humility, must especially avoid every form of vanity. since we see that worldly people are ashamed of the humility of poverty, and when they receive one of the guests, they consume all the abundance of food and all luxury; then I am afraid that the same passion will inconspicuously touch us, and that they will accuse us of being ashamed of the poverty blessed by Christ (Matthew 5:3). How inappropriate it is for us to acquire from others silver vessels, crimson veils, soft beds, transparent bedspreads; It is so indecent to invent foodstuffs that in many respects do not agree with our way of life. To run around and look for something that is not necessary for a necessary need, but that is invented for pathetic voluptuousness and destructive vanity, is not only shameful and inconsistent with our intended goal, but it is also no less harmful to us, when people who live luxuriously and provide bliss in the pleasure of the belly, see that we bind ourselves with the same concerns to which they are madly devoted. If luxury is a vice and must be avoided, then it should never be allowed by us: because what has been condemned cannot be suitable for a while. People who live luxuriously, “smearing themselves with stinks and drinking strained wine” are condemned in Scripture (Amos.6:6). Of the widow who feeds abundantly, it is said that she is alive and dead (Tim. 5:6). The rich man lost paradise for the pleasure here (Luke 16:25)” (Proverbs 20). 323. “So, why do we need high costs? – Has the stranger come? If this is a brother and he has the same goal in life, then he will recognize his own meal; for what he left at home he will find with us. But was he tired on the road? “We’ll offer him as much as he needs to console him for his work.” Has anyone else come from worldly life? Let him find out in practice what the word did not convince him of, and receive a model and example of moderation in food. Let the memories of the Christian meal and shameless poverty for the sake of Christ remain in him. And if he doesn’t get into the matter, but laughs at us; that won't bother us another time. On the contrary, when we see that some of the rich people place the enjoyment of pleasant things among the first blessings, we greatly sympathize with them that, having wasted their whole life on vanity, idolizing their pleasures, and in this life having received the entire part of the blessings, among the pleasures here, they do not feel how they are going to the ready fire and torment in it, and if the opportunity arises, we will not be lazy to tell them about it” (Ibid.). 324. “And if we ourselves begin to cleave to the same thing and, as much as we have the opportunity, seek a servant for pleasure and expose ourselves, then I am afraid that in reality we will not build up what we destroy, and for which we condemn others, we will not condemn ourselves for this, leading a feigned life and transforming ourselves this way and that way, unless we change our clothes when we need to meet with noble people. But if this is shameful, then it is even more shameful for luxurious people to change our meal. The life of a Christian is monotonous and has one goal - the glory of God. “Whether you eat or drink or do anything else, do everything for the glory of God” (1 Cor. 10:31), says Paul, speaking about Christ. But worldly life is diverse and diverse, it changes in one way or another to please the one who meets” (Ibid.). 325. “Therefore, you, filling your meal against custom with the multitude and delicacy of food for the pleasure of your brother, condemn his voluptuousness and with your preparations reproach him for gluttony, convicting him of a passion for this pleasure. And isn’t it often, seeing the method and type of preparation, that we guess what is expected, who he is and what kind of person he is? The Lord did not praise Martha, who was talking about the many services, but said: “Be anxious and talk about the many services, yet not much, or even just one, is needed” (Luke 10:41-42), i.e., not much in terms of preparation, but one in terms of the goal, to satisfy the needs. You know what kind of food the Lord himself offered to five thousand people. You also know Jacob’s prayer to God: “If he gives me, he said, bread to eat and clothing to wear” (Gen. 28:20), and if he does not give me pleasure and luxury” (Ibid.). 326. “What about the wise Solomon? He says: “Do not give me wealth and poverty: make me needy and self-satisfied: so that when I am not satisfied, I will be a lie and a river: who can see me? or when I become poor I steal, and I swear by the name of God” (Prov. 30:8–9); and hereby he defines that just as abundance is wealth, so the complete scarcity of what is necessary for life is poverty; and we mean lack of scarcity and non-excess of funeral goods with the word self-satisfied (satisfied). But it is enough for one in one way, and for another in another, according to the state of the body, and because it is necessary for a certain purpose. For one needs food in larger quantities, and moreover, more solid, due to labor, and another needs more tender, light and consistent food, due to weakness; but in general it is cheap and easily found by everyone” (Ibid.). 327. “However, care and improvement of the meal are necessary in everything, as long as we do not go beyond the limits of need; Let the limit in the treat be to satisfy the needs of each of those who come; for it is said: “And he who demands this world, yet it demands nothing” (1 Cor. 7:31). And spending beyond need is abuse. Don't we have money? And we don’t want to have it. Are our granaries not full? For we have daily food: we live by the labor of our hands. Why do we rely on the food that God has given for the hungry for the pleasure of the luxurious, sinning in both cases by increasing the sorrows of some due to lack, and the harm of others due to satiety?” - (Ibid.). 18. Laws of inner spiritual life Spiritual life begins with repentance; They come out of the crucible of repentance with fiery zeal to please God for their salvation and the glory of God. This zealot, having renounced everything, enters into himself, and standing with his consciousness before God, evades evil and does good. This work ends with the installation in the heart of good dispositions, or virtues, making its owner a resident worthy of paradise. 328. Therefore, the first law of spiritual life is: repent and bring repentance to its final limits, or to the obvious fruits of repentance. The rules depict this matter in great detail, the main, fundamental and initial one. “We should not think that God created some good and others bad. This wisdom has long been condemned as heretical, because it is both blasphemous and wicked, and makes the soul inclined to sin. Why should such a person “either be corrected, or let him be cut off from the environment” (1 Cor. 5:2), so that this does not happen: little kvass leaves the whole mixture (--6)” - (Cor. 84). 329. “But one who sins after baptism should not despair, no matter how many sins he may have fallen into. To what extent a repentant, through repentance, can extend his hope to God’s love for mankind, there is no limit to this. If one can count the multitude of God’s bounties and measure the greatness of God’s mercy; then when compared with them the multitude and importance of sins there will be room for despair. And if sins, as is natural, can be measured and counted, but it is impossible to measure God’s mercy and count God’s bounties; then it is not time for despair, but for the knowledge of mercy and condemnation of sins, the remission of which, according to what is written, is offered in the blood of Christ (Eph. 1:7). And that we should not despair, this is taught to us by many and different places of Scripture, especially the parable of our Lord Jesus Christ about the son who took his father’s property and squandered it in sins, and whose repentance was awarded a great celebration, as we know from the very words of the Lord. But through Isaiah God says: “Though your sins be as scarlet, they will be as white as snow; Even if they are like scarlet, I will make them as white as wool” (Isaiah 1:18). However, we must know that this is only true when the image of repentance receives its value from the disposition of the one who abhors sin, as is written in the Old and New Testaments and when there is fruit worthy of repentance” (Cr. 13). “So what sins can be forgiven should not be asked; because the New Testament did not show us any difference, but promises the remission of all sin to those who repent, as it should, and especially the Lord, on His own behalf, promised the fulfillment of requests for every thing” (Cr. 15). 330. “How should anyone bring repentance for sins, and what fruits should they show that are worthy of repentance? He must come to the same frame of mind as the one who said: “I have hated and detested iniquity” (Ps. 119:163), and will fulfill what he said in the sixth (“Lord, do not rebuke me with Your wrath”) and in many other psalms (similar to the 37th), and what the Apostle testified to those who grieve for God’s sake about the sin of another. Behold, he says, if you are offended by God, how much diligence has done in you? But response, but indignation, but fear, but lust, but revenge, but jealousy. “In everything, imagine that things are pure” (2 Cor. 7:11). Finally, like Zacchaeus, he must accomplish to a greater extent such a good deed that is opposite to sin” (Cr. 5). 331. A soul burdened with many sins, with what fear, with what tears should it move away from sins, and with what hope, and with what disposition should it approach God? – Firstly, you must hate your former reprehensible life, feeling disgust and disgust at the very memory of it, for it is written: “I hated iniquity and detested it, but I loved your law” (Ps. 119:163). Then take the threat of eternal judgment and punishment as a teacher of fear, learn that the time of repentance is a time of tears, as David taught in the sixth psalm. And when the soul is undoubtedly convinced of the cleansing of sins by the blood of Christ, according to the greatness of mercy and the multitude of bounty of God, who said: “Though your sins be as scarlet, I will make them as white as snow; and if they be like scarlet, I will make them white” (Isaiah 1:18); then having already received the ability and strength to please God, she says: “Weeping may come to an end, but joy will come in the morning.” Thou hast turned my weeping into my joy, thou hast torn my sackcloth to pieces, and thou hast girded me with joy: for let my glory sing to Thee” (Ps. 29:6,12,13). And thus, approaching God, he sings to Him, saying: “I will exalt You, Lord, for He lifted up my axes, and did not make the axes of my enemies rejoice over me” (-2)” (Cr. 10). 332. “How can one come to hate sins? – An unpleasant and sorrowful ending to a case always arouses hatred towards the perpetrators of such cases. Therefore, if someone is undoubtedly convinced that many and great evils are caused by sins, then voluntarily and out of inner conviction he will feel hatred towards them, as this was demonstrated by the one who said: “I hated unrighteousness and detested” (Ps. 119:163)” (Cr. 11). 333. “What kind of mourning should we impose on ourselves in order to be worthy of blessedness (Matthew 5:4)? - One to cry over sins, either because of an insult to God's honor, because a person is dishonored by breaking God's law, - or because of the disastrous consequences of sin; for it is said: “If the soul sins, it will die” (Ezek. 18:4)” (Cr. 194). “And this is grief for God when someone grieves because God’s commandment has been neglected, according to what is written: “I have received sorrow from sinners who forsake Thy law” (Ps. 119:53)” (Kr. 192). 334. The repentant must confess his sins to the builder of the mysteries of God - his spiritual father, and not to whom it happened. – “The purpose of God’s love for sinners is obvious from what is written: “I do not want the death of a sinner, but that he should turn and live” (Ezek. 33:11). since the method of conversion must also be applied to sin, and fruits worthy of repentance are needed, according to what is written: “bring forth fruits worthy of repentance” (Luke 3:8), so that if there is a lack of fruit, the added threat will not befall; for it is said: “every tree that does not produce good fruit is cut down and thrown into the fire” (-9); then it is necessary to confess sins before those who have been entrusted with the administration of the mysteries of God. Thus we find that from ancient times those who repented did this before the saints. For it is written in the Gospel that they confessed their sins to John the Baptist (Matthew 3:6), and in Acts to the Apostles, by whom all were baptized (Acts 19:18)” (Cr. 288). 335. Then this is how one should turn from sins. – “We must be jealous of the disposition of David, who first says: “I have known my iniquity, and have not covered my sin; and then he wisely explains the way to do this in the sixth and other psalms; We must learn from the Apostle what he testified to the Corinthians about the sin of others, saying: “Sadness, even according to God, unrepentant repentance brings salvation, and adding the property of sadness: this very thing, even if you are offended according to God, how much care has it made in you? but response, but indignation, but fear, but lust, but jealousy, but vengeance: in everything imagine that things are pure” (2 Cor. 7:10-11). Why is it clear from this that it is necessary not only to shun sin and grieve for those who sin, but also to turn away from the sinners themselves; because this, as David clearly expressed, saying: “Depart from me, all you who do iniquity” (Ps. 6:9), so the Apostle commanded: “It is lower to eat with such” (1 Cor. 5:11)” (Cr. 297). 336. The last instruction about the removal of the repentant from sinners is also instilled in the 20th rule from the Brief: “Because the Apostle said: “You must be separated from every brother who walks disorderly, and not according to tradition, which he received from us” (2 Thess. 3:6); then in general any communication, both in mind and in word and in deed, with anything forbidden, is harmful and dangerous for everyone. But it is all the more necessary to beware of this for those who have previously lived in sins, firstly, because the soul, which has had the habit of sin, for the most part becomes more inclined towards it, and then, just as when caring for the sick in body, it is strictly observed in order to often remove from them what is useful for the healthy, so in the judgment of those who are sick in soul, even more caution and care is needed. And how much harm there is from communicating with one who indulges in sin, this is depicted by the same Apostle, speaking about a similar subject: “a little leaven leaves the whole mixture” (1 Cor. 5:6). If there is so much harm from communicating with those who sin morally; What can we say about those who think wickedly about God, and who, after they were once betrayed for their evil faith in the passion of dishonor, it does not allow them to be healthy in everything else, which is clear from many other places, and from what is said about some in the Epistle to the Romans: “And even though they were not tempted to have God in their understanding, God gave them over to an unskilled mind,” and so on. ( Rom. 1:28–32 )?” – (Kr. 20). 337. Repentance must be carried through to the end. The first sign that it has matured is when the soul is completely sure that it is clean from sins. When does this happen? - “When someone notices in himself the disposition of David, who said: “I hated iniquity and detested” (Ps. 119:163), or notices that what was commanded by the Apostle was fulfilled in him, who said: “Put to death your wealth that is on the earth, fornication, uncleanness, passion, evil lust and extortion, which is idolatry: for their sake the wrath of God is coming,” and then, extending a similar judgment to every sin, he added: “against the sons of disobedience” (Col. 3:5-6), so that he could say to him: “Do not let me have a stubborn heart: the evil one I have not known turns away from Me” (Ps. 100:4). A person recognizes himself as being in such a disposition if he feels the same, terrifying compassion for sinners as for saints. So David said: “I saw that those who did not understand, and fell away, because I did not keep Your words” (Ps. 119:158), and the Apostle says: “Who faints, and I do not faint? whoever is tempted, and I am not liquefied” (2 Cor. 11:29)? For truly, if the soul is better than the body, and yet we see that we turn away from and abhor all uncleanness on the body, and at the sight of any torment and any intention for this, contrition and sorrow occur in the heart; then how much more is it natural for a lover of Christ and a brotherly lover to feel what we have said in the reasoning of sinners, when he sees the soul of those who sin, as if ulcerated and devoured by beasts, and as if pus and rottenness appearing on it; just as David said: “my iniquities have surpassed my head, for a heavy burden has weighed me down: my wounds have grown stinking and rotten in the face of my foolishness; I have suffered and become wet to the end, I have walked mourning all day long” (Ps. 37:5-7); and the Apostle says: “The sting of death is sin” (1 Cor. 15:56). Therefore, when someone notices within himself that his soul, about his own or about the sins of others, comes to precisely such a disposition, then let him be undoubtedly sure that he is clean from sin” (Kr. 296). 338. The second sign of the maturity of repentance is the rooting in the heart of virtues opposite to previous sins. The rules solve it this way: “What are the worthy fruits of repentance? “These are works of righteousness, opposite to sin, which the repentant must bear fruit by fulfilling what is said: “in every work the blase bears fruit” (Col. 1:10)” (Cr. 287). 339. Those who have not yet matured in repentance easily fall back into sins; just as conversely, these new falls indicate the immaturity of repentance. “If someone, having once repented of a sin, commits the same sin again, this is a sign that he has not been cleansed of the first cause of this sin, from which, like from some root, something like this necessarily grows again. Just as if someone wishes to cut off the branches of a plant, leaving the root, then the remaining root nevertheless grows again; so since other sins do not have their origin in themselves, but are born from other sins, whoever wants to cleanse himself from them must, of all necessity, purge from himself the first causes of these sins. For example, a quarrel or envy does not begin by itself, but grows from the root of love of fame. He who seeks glory from people enters into competition with someone who has a good reputation for himself, or envies someone who is more famous than him. Therefore, if someone, having once accused himself of envy or quarrel, again falls into the same sins, then let him know that he is internally sick with the first cause of envy or quarrel - the love of fame. And he needs to heal the disease of the love of glory with the opposite - by exercising in humility (an exercise in humility is being engaged in degrading deeds), so that, having thus entered into the spirit of humility, he will not fall into the above-mentioned passions of love of glory. And the same should be said about each of these sins” (Kr. 289). 340. And with confidence in the forgiveness of sins, feelings of repentance should not cease. The spirit of contrition and tenderness is always inherent in those being saved; and by it they judge whether they are in good or bad condition. Hence the question: “Why does the soul sometimes grieve without making any effort about it, and grief comes to it almost as if by itself, and sometimes it is so insensitive that even the forced cannot come to contrition?” - This is answered by: Such contrition is a gift of God, given either to excite desire, so that the soul, having tasted the sweetness of such sorrow, tries to love this sorrow, or as proof that the soul, with the most careful care, can be in constant contrition and that those who reject it through negligence are not at all inexcusable. And if someone who is forced cannot come to contrition, this serves as a denunciation of his negligence at some other time (because without reflection, without much and continuous exercise, it is impossible to begin something suddenly and overcome it), and at the same time it shows that the soul has other passions that do not allow it to freely act in what it wants, according to the beginning set forth by the Apostle, who said: “I am carnal.” I am, sold for sin. I do this not because I want it, but even if I hate it, I do it” (Rom. 7:14-15) and again: “Now I do this to no one, but sin that lives in me” (-17), because God, for our good, allows this to happen, if the soul, by what it endures, is involuntarily brought to the consciousness of who possesses it and having learned about itself what it is unwittingly serves sin, frees himself from the devil’s snares, finding God’s mercy ready to receive truly repentant ones” (Cr. 16). 341. Repentance should not stop throughout life: for who is without sin? – We sin every minute, if not in deed, then in word, if not in word, then in thought. No matter how small the sins, they stain the conscience, and the conscience must always be kept clean. If it must be kept clean, but it gets stained every day, then it must be cleaned every day. This is done by testing oneself in the evening and confessing one’s wrongs to the brotherhood, or to the abbot, or to the spiritual father. “After the day has passed and every work, physical and spiritual, has been brought to an end, before repose, everyone’s conscience must be tested in his own heart. And if there was anything contrary to duty, or a thought about the forbidden, or an indecent word, or laziness in prayer, or negligence in psalmody, or a desire for worldly life, let the act not be hidden, but let it be announced to society, so that the weakness of those drawn into such evil will be healed by common prayer” (Page 77). 342. The abbot will give an account for everyone: why everyone should have care. “But each of his subordinates, if he wants to show significant success and bring his life into a state in accordance with the commandments of our Lord Jesus Christ, must not leave a single movement of his soul in secrecy, not let a single word pass without testing, but reveal the secrets of the heart to those of the brethren who are entrusted with merciful and compassionate care for the weak. For in this way the praiseworthy will be confirmed, and the disapproving will not remain without proper healing, and with such mutual exercise, through gradual increments, perfection will be achieved” (Proverbs 26). b) Zeal for pleasing God Second law. Having perceived zeal for the good of pleasing God, always keep a burning spirit within yourself, trying to give it a direction pleasing to God. 343. What should this jealousy be like? “With what disposition should everyone serve God, and in general, what kind of disposition is this? “I consider a good disposition to be the desire to please God, a strong, insatiable, firm and immutable desire” (Kr. 157). This is the creation of shrines in the fear of God (2 Cor. 7:1), i.e., “complete and never-ending dedication to the Holy God, with care and diligence for what is pleasing to Him; because what is damaged is not accepted as an offering to God, and once it has been brought to Him, it is impious and daring to turn it into common and human use” (Cr. 53). Whoever is such is the one who is burning in spirit, that is, “with fiery zeal, insatiable lust and indolent diligence, he does the will of God out of love for Christ Jesus our Lord, according to what is written: “He greatly delights in His commandments” (Ps. 112:1)” (Cr. 259). 344. With all its strength, it must be self-willed - proceed from internal reasonable motives. “What is service (λατρεία) and what does reasonable service mean? – Service is intense, constant and distracted attention to the one before whom we serve; and the difference between verbal and unreasonable ministry is shown by the Apostle, saying in one place: “You know that when you have been unfaithful to dumb idols, you have known it” (1 Cor. 12:2), and in another place: “present your body as a living sacrifice, holy, pleasing to God, your verbal service” (Rom. 12:1). For whoever is led as a follower performs unreasonable service, not as driven by his own desire and intention, under the guidance of reason, but as drawn by the power of the leader, where he leads, and not as he himself wants. But whoever, out of sound reason and good will, with great care, always and in everything sets for himself the goal of what is pleasing to God and achieves this goal, he fulfills the commandment about verbal service, in accordance with the one who said: “Thy law is a lamp for my feet, and a light for my paths” (Ps. 119:105); and again: “And advise my justifications with Thy” (--21)” - (Kr. 230). 345. “How can a person with inner disposition and desire fulfill the Lord’s Commandments? – The experience of what is pleasant and useful and the very expectation of the like naturally produces in the soul a disposition towards it and lust. Therefore, if anyone “hates unrighteousness and is abhorred by it” (Ps. 119:163), he will cleanse himself from all sin, from which the soul falls into laziness and negligence about the justifications of God, just as the body suffers from illness, lack of the urge to eat and aversion from it, and if he is undoubtedly convinced that the commandment of God is an eternal life and keeps all the promises All are true, then the disposition of the one who said is formed in him: “The destinies of the Lord are true, justified together. Much is desired more than gold and precious stones, and sweeter than fashion and honeycomb. For I am a guardian of Your servant; I will always preserve a great reward” (Ps. 18:10–12)” (Kr. 174). 346. This is how a strong desire is born to please God by fulfilling His commandments. “It is improved by rational and constant consideration of the greatness of the glory of God, grateful reflections and constant remembrance of the blessings sent down to us from God. This is done in the soul that is said: “You shall love the Lord your God with all your heart, and with all your strength, and with all your mind” (Mark 12:30), as was the case with the one who said: “Even as the trees desire the springs of water, so my soul desires for You, God” (Ps. 41:2). With such a disposition one must serve God, fulfilling what the Apostle said: “Who will separate us from the love of God? Is it tribulation, or distress, or persecution, or nakedness, or trouble, or a sword" (Rom. 8:35)?" (Kr. 157). 347. The burning of the spirit towards God with the desire to please Him is love “the measure of which is such that the soul constantly strains through strength to replenish the will of God with the goal and desire for the glory of God” (Kr. 211). 348. This is the single and true direction of jealousy. “For those who do the will of the Lord, not as God wants it, and not out of a feeling of love for God, this is useless zeal in the matter, according to the saying of our Lord Jesus Christ Himself, Who says: “Because they do that they may be seen as men, amen I say to you, that they will receive their reward” (Matthew 6:5). By this, the Apostle Paul was taught to say: “If I give away all my possessions, and if I give up my body, having burned it for love, it will not profit me at all” (1 Cor. 13:3)?” (Page 91). 349. Its leader is the will of God revealed in the commandments. And she is always jealous to be pure before God, that is, “so that her conscience never reproaches her for despising the commandment of God, or for insufficient and careless fulfillment of it” (Kr. 280). 350. The condition for success in this is complete selflessness. “That soul can be directed according to the will of God, which has accepted the Lord’s offer: “If anyone comes after Me, let him deny himself, and take up his cross, and come after Me” (Matthew 16:24). And whoever did not have time to first deny himself and take up the cross finds many obstacles to following Christ” (Kr. 237). 351. To raise your zeal to such a degree that for the sake of the Lord’s commandment you are ready for all sorts of dangers and even death - “first, we must remember that the Lord Himself for our sake was obedient to the Father even to the point of death, then undoubtedly be convinced of the power of the commandment, that, as it is written, it is eternal life (John 12:50); and finally believe the Lord who said: “Whoever wants to save his soul will destroy it; and whoever loses his soul for the sake of Me and the Gospel, he will save it” (Mark 8:35)” (Cr. 199). 352. Thus, all types must be removed and act in such a way that the Shuytsa does not know what the right hand is doing. This will work itself out. For “when the mind, with an undistracted and intensified lust, pleases God for good, it strives lawfully, striving by all means so as not to deviate from what is due; then he has no thoughts about anything else and about any other member except that which serves him for the intended purpose, just as an artist in each task directs his thought only to one tool that is useful to him” (Kr. 197). 353. In this he succeeds who does everything for the glory of God - that is, “does everything for the sake of God, according to the commandment of God, and in nothing looks at the praise of men, but in everything remembers the Lord, who said: “So let your light shine before men, so that they may see your good deeds and glorify your Father who is in heaven” (Matthew 5:16)” (Cr. 195). 354. Jealousy takes the wrong direction if self-indulgence interferes with it. Why “whoever is zealous about fulfilling the commandment, but always does only what he himself wants, will receive the same reward as follows for self-indulgence. So, since the Apostle says: “Let each of you please your neighbor for the good of building up” (Rom. 15:2), and he convinces more strongly of this by adding: “For Christ did not please himself; then he who pleases himself must know his danger” (Kr. 118). 355. “Scripture does not allow doing good out of self-indulgence. He who pleases himself pleases man: for everyone is a man himself. And how cursed is the man who trusts in man and strengthens the flesh of his arm, which expresses trust in himself, and the prophet adds to this: “and his soul will depart from the Lord” (Jeremiah 17:5); Likewise, he who pleases another and does something out of self-gratification falls away from godliness and falls into man-pleasing. The strongest threat is uttered against such in Scripture: “For God scatters the bones of people-pleasers” (Ps. 53:6)” (Kr. 298). 356. The wrong directions of jealousy also include zeal - an effort not only to keep up with others, or to show that we are no worse than them, but even more so to get ahead of them in everything. The rules make this clear by clarifying the difference between zeal (έρις) and zeal (’εριϑεία). “Zelousness exists when someone tries to do something in order to appear no lower than someone else; and zeal is when one does something for show and out of vanity. The Apostle, sometimes mentioning zeal, adds vanity to it, saying: “zeal or vanity is nothing” (Phil. 2:3); and sometimes, having given first place to vanity, he also prohibits zeal, which we understand under a different name, saying: “We are not vainglorious, annoying one another” (Gal. 5:26)” (Cr. 66). c) Sober walk with God Third law. Concentrating your mind within yourself, stand before the Lord, in reverent remembrance of Him, with corresponding feelings, intentions and desires. This is also what is suggested in other words: to maintain sobriety, or to walk in the presence of God. – Such an inner mood is the condition for any success in spiritual life. The thoughts of St. Basil the Great have already been given about him in his articles on unceasing prayer. - Let's add something else. 357. “We need to know that it is impossible to have success in a life pleasing to God if we wander our thoughts here and there” (Proverbs 5). Why, first of all, must we restrain the thought by all means, establishing sober supervision of the mind over it, so as not to allow the soul to indulge in unbridled aspirations. A soul that maintains its mental power in sobriety and decent actions, established in Divine contemplations, will exercise its morality in what is right, just, decent and peaceful” (Constitution 2). 358. These two spiritual actions - sobriety and walking before God - are inseparable. He who is sober always walks with God, and he who walks before God is always sober. Hence, a sign that someone is absent-minded, that is, does not have composure and sobriety, is “when someone neglects what is necessary to please God, as the prophet said: “I have seen the Lord before me, as if he is on my right hand, so that I will not move” (Ps. 15:8)” (Kr. 295). Who is this? - “who loses the constant remembrance of God. Why is this? “Because he does not remember the good deeds of God, and turns out to be unconscious before the Benefactor” (Kr. 294). – For sobriety is not just standing idle before God, but at the same time it is filling the mind with contemplations about God and Divine things. 359. As a result of this, absentmindedness of thoughts, or the suppression of sobriety, “comes from idleness of the mind, which does not engage in necessary things. And the mind remains in idleness and carelessness from disbelief in the presence of God, testing hearts and wombs. For if anyone believes this, then without a doubt he will do what was said: he foresaw the Lord, and so on. “And whoever has achieved this and similar things will never dare and will not have the leisure to think about anything that does not tend to build faith, even if it seems good, and not just something forbidden or displeasing to God” (Kr. 21). 360. After this, it is self-evident “how to succeed in not being distracted. - He who will succeed will succeed in assimilating the thoughts of the chosen David, who sometimes said: “I have seen the Lord before Me; sometimes: “I will lift up my eyes to the Lord, for he will pluck out my nose from the snare” (Ps. 24:15); and sometimes: “Like the eyes of a servant in the hand of his masters, like the eyes of a servant in the hand of her mistress: so are our eyes towards the Lord our God” (Ps. 122:2). And in order to motivate ourselves with a small example to carefully acquire this most important thing, let everyone reflect on himself how he behaves in the presence of others, even his equals, how he tries to ensure that they do not judge anything in his ability to control himself in his gait, the movement of each member, and in his pronunciation. But just as we try to keep what is visible to people before people, so much more, who is undoubtedly sure that he has as an audience - God, according to what is written, who searches hearts and wombs (Ps. 7:10), - and the Only Begotten Son of God, who fulfills the promise: “Where there are two or three congregations in My name, I am in the midst of them” (Matt. 18:20), - and the Holy Spirit, Who governs us, divides talents, and acts - and the guardian angels of each of us, according to what the Lord said: “Take heed that you do not despise one of these little ones: for I say to you, that in heaven their angels will always see the face of my Father in heaven” (Matthew 18:10); he takes upon himself the most difficult and most important feat, how to make his piety acceptable; and thus, undistractedness is strengthened stronger and more perfectly in him, especially if he tries to fulfill what is said: “I will bless the Lord at all times; I will put His praise in my mouth” (Ps. 33:2), and “to study in the law of the Lord day and night” (Ps. 1:2), so that with unremitting and unceasing study and contemplation of the will and glory of God, the mind does not find time to dispersion" (Kr. 306). 361. Thus, a sober walk before God is the most powerful tool for overcoming all that is bad and for success in all that is good. It keeps good intentions strong and tense, and if they weaken, it is because it weakens. This is explained in the answer to the question: “Why does it happen that good thoughts and concerns pleasing to God become scarce in the mind? And how to protect yourself from this? – since David says: “My soul is overcome with despondency” (Ps. 119:28); it is clear from this that this happens from mental slumber and insensibility. For in a soul that is awake and sober, care pleasing to God and good thoughts do not fail, but on the contrary, it sees that it itself is insufficient for them; because if the bodily eye is not sufficient to consider some of God’s creatures, and is not satisfied, having looked at something once, but constantly looking at the same thing, it does not stop looking; then, all the more, the spiritual eye, if it is alert and sober, is not sufficient for contemplating God’s miracles and destinies. For it is said: “The depths of Your destiny are many” (Ps. 35:7); and in another place: “Your mind was amazed at Me: strengthen yourself, I will not be able to do it” (Ps. 139:6); and many similar things. If a good thought becomes scarce in the soul; it is clear that enlightenment is also becoming impoverished in it, not because of the impoverishment of what enlightens, but because of the slumber of that which should be enlightened” (Kr. 80). 362. How can one who has become lazy about fulfilling God’s commandments regain diligence? - “Undoubtedly confident in the presence of the All-Seeing Lord God, in the threats that are uttered against the lazy, and in the hope of the great reward from the Lord, promised through the Apostle Paul, that “everyone will receive his reward according to his own labor” (1 Cor. 3:8), and in all that is written similar to this to excite in everyone his own diligence, or patience for the glory God” (Kr. 37). 363. Sobriety drives away all rebellions from the body. “If the soul makes its contemplative and rational power always awake, as the Prophet says: “He who guards you shall slumber below” (Ps. 121:3), then it lulls bodily passions in a twofold way, i.e., by being occupied with the contemplation of what is best and related, and by the fact that, overseeing the serenity of the body, it disciplines and calms its passions. – If, having loved laziness, he leaves the contemplative power inactive, then the bodily passions, since no one rules them and no one stops them, carry the soul towards their aspirations and actions. Therefore, the bodily passions in us are strong when the mind is inactive, but they are submissive when the mind commands and controls” (Constitution 2). 364. Through this, it is also achieved “to fulfill the commandments of the Lord not out of man-pleasing. For no one, while confident that he is in the presence of the higher, turns to the lower. And even if it happened that what was done is pleasant and pleasing to a famous person, unpleasant and worthy of censure in the opinion of the inferior, everyone, recognizing the approval of the superior as worthy of preference, neglects the reproach of the inferior. If this happens among people, then what kind of soul, truly sober and healthy, with confidence in the presence of God, sometimes abandoning the accomplishment of a deed pleasing to God, will turn to human opinions, sometimes neglecting the commandments of God, will be enslaved to human custom, or will it yield power over itself to general prejudice, or will it become embarrassed before those endowed with a high rank? This was not the disposition of the One who said: “The transgressors have told Me mockery, but not like Your law, O Lord” (Ps. 119:85); and again: “verbs about Your testimonies before the kings and not being ashamed” (--46)” (Prov. 5, similar - cr. 34). 365. Sobriety, as we have seen, tames anger (Kr. 29), extinguishes lust (Kr. 30), and drives away sleep (Kr. 32). And in general, no passion can not only resist it, but can even appear when it is in force. It alone can replace all ascetic deeds, which, even if they are needed with him, would be in order not to interfere with his ability to act with all his strength. d) Decoration of the soul with all the virtues, through which the soul becomes a church worthy of the Divine Descent Fourth law. God has placed in our nature the seeds of all good things; By corrupting the will we either suppress or distort this good thing, and by directing the will towards pleasing God we revive the good seeds, and we suppress and purge all that is bad. When all that is good is purified, then the soul becomes the abode of the Trinitarian God, it is, that is, at the goal for which it was created and for which it was looking. This law is derived from the spirit of all rules. But here are some places that are closer to this. 366. Thus, the rule says about love for God: “Love for God is not something acquired through teaching. For it was not from anyone else that we learned to admire the light, to be attached to life; not another who taught us to love our parents or educators. So, or even more, it is impossible to learn the love of God from the outside, but together with the structure of a living being, I mean man, some kind of law is implanted in us, in the form of a seed, which contains within itself the incentives so that we tune ourselves to love” (Proverbs 2). 367. It also speaks about love for one’s neighbors. “We are commanded to love our neighbor; but do we have from God the power to fulfill this commandment? – Who doesn’t know that man is a meek and sociable animal? “Nothing is more natural to our nature than to have fellowship with each other and need each other, and to love each other” (Proverbs 3). 368. “And in order to fulfill all the commandments that were given to us from God, we received strength from Him, so that it would be impossible to be indignant at the fact that something extraordinary is required of us, and to be proud of the fact that we bring something beyond what is given. And with these forces, acting correctly and as we should, we piously lead a virtuous life; and by frustrating their action, we are carried away into vice. Therefore, in whatever we excel by choice, that is in us by nature, if our understanding is not corrupted by wickedness” (Proverbs 2). 369. Good natural seeds are cultivated and nurtured by the word of God and grace, acceptable by will. - “And these seeds, having taken the school of God’s commandments, have the custom of carefully cultivating, prudently nurturing and, with the help of God’s grace, raising them to perfection” (Ibid.). 370. Why, “vice can be given the following definition: it is the evil, contrary to the Lord’s commandment, use of what has been given to us by God for a good purpose; just as the definition of virtue required by God will be the following: this is the use of God’s gifts with a good conscience, according to the commandment of the Lord” (Ibid.). 371. All evil therefore comes from negligence in cultivating the natural seeds of good. This is clarified in the answer to the question: “should Satan be called the author of all sin, in mind, or in word, or in deed? – In general, I think that Satan himself cannot be the cause of sin in anyone; but, sometimes taking advantage of naturally occurring movements, and sometimes of forbidden passions, through them he tries to lead those who are not awake over himself into affairs inherent in passions. And that evil arises in ourselves, the Lord clearly shows: for He says: “From the heart come evil thoughts” (Matt. 15:19). This happens to those who, through negligence, leave within themselves the natural seeds of goodness uncultivated, as it is said in Proverbs: “Like a foolish man is like a field, and like a weak-minded man is a grape; And the soul, devastated and abandoned by such negligence, should, of necessity, grow thorns and thistles, and test over itself what was said: “I have waited for the grapes to come into being, and then make thorns” (Isaiah 5:4). Meanwhile, about this same soul it was previously said: “and I planted the vine Sorih,” which is interpreted: “to the chosen one.” Something similar to this can be found in Jeremiah, who on behalf of God says: “I planted fruitful grapes, all true; How have you turned into sorrow, strange grapes” (Jer. 2:21)?” (Kr. 75). 372. So, when, in the light of the word of God or the commandments of God, with the help of God’s grace, good seeds develop and become stronger, but all evil will fall away; then the soul appears adorned with all the virtues and becomes a worthy dwelling of the Trinitarian God. - This is clarified, firstly, in the answer to the question: “how is a person worthy to become a partaker of the Holy Spirit?” - To which he answers: “Our Lord Jesus Christ taught, saying: “If you love Me, keep My commandments.” And I will pray to the Father, and he will give you another Comforter, that he may be with you forever. The Spirit of truth, whom the world will help to receive” (John 14:15–17). Therefore, until we keep all the commandments of the Lord, and until we are such that the Lord will testify about us: “You are not of this world” (John 15:19), until then let us not expect to be rewarded with the Holy Spirit” (Cr. 204). 373. Secondly, in the answer to the question: “Because the Lord said: “Where there are two or three congregations in My name, I am in the midst of them” (Matthew 18:20); then how can we be worthy of this?” - To which the answer is: “Those who gather in someone’s name, without a doubt, must know the intentions of the one who gathered, and position themselves in accordance with it, in order to obtain the grace of goodwill, and not be condemned for malicious intent or negligence. For those who are called by someone, if the caller’s goal is to reap, they prepare themselves for this, and if his goal is to build a house, they prepare to build a house; So we, called by the Lord, must remember what the Apostle says: “I pray to you, a soldier in the Lord, to walk worthy of your calling, in the speed of your calling, with all humility and meekness, with long-suffering, bearing with one another in love, being diligent to preserve the unity of the Spirit in the bond of peace. There is one body, one spirit, just as there is one calling, in one hope of your calling” (Eph. 4:1-4). The Lord presents all this to us more clearly in His promise, saying: “If anyone loves Me, he will keep My word, and My Father will love him, and we will come to Him and make our abode with him” (John 14:23). Therefore, just as this one has an abode due to his observance of the commandments, so the Lord dwells in the midst of two, or three, if we conform to His will. And those who have gathered unworthily and not according to the will of the Lord, although, apparently, they have gathered together in the name of the Lord, will hear: “Why do you call Me, Lord! God! and do not do the things I say" (Luke 6:46)?" (Kr. 225). e) Monastic virtues, or the outline of the image of a perfect monk 374. When, according to the stated laws, acting with constancy, the monk becomes stronger both in the way of thinking, and in the feelings and dispositions characteristic of him, then he is completely adorned with all the monastic virtues: complete renunciation of the world and everything worldly, so that the world no longer exists for him, neither the laity, nor worldly customs, nor worldly kinship, - complete non-covetousness and lack of anything, complete renunciation of his will, strict training of the body in every good deed, tireless diligence, unceasing thought of God and living union with God in heartfelt prayer that never fails. The obligation to succeed in all this is scattered throughout all parts of the charter; according to St. Basil the Great often gave general outlines of what the life of a monk should be like. We have already seen this in his letters given at the beginning. This can also be seen in the articles preceding the charter, one of which is entitled: “What should a monk adorn himself with?” – We present it here in full (Pages 64–67). 375. “A monk must first of all acquire a non-covetous life, physical solitude, a decent appearance, have a moderate voice and modest speech, food and drink that does not cause rebellion, and eat in silence; to remain silent before elders, to listen to the wise, to have love for equals, to give loving advice to inferiors; avoid unworthy, carnal and vain people; think more and talk less, do not be bold in your words, do not allow excesses in conversation, do not be funny, but adorn yourself with modesty, lower your gaze and lift up your soul, do not respond to contradictions with contradictions, be submissive; work with your own hands, always remember the latter, rejoice with hope, endure sorrows, pray unceasingly, give thanks for everything, be humble before everyone, hate arrogance; be sober and guard your heart from evil thoughts; by fulfilling the commandments, lay up treasures for yourself in heaven, test yourself in daily thoughts and actions, and do not get involved in everyday worries and unnecessary conversations; not to be curious about the lives of careless people, but to compete with the lives of St. Fathers; rejoice and not envy those who succeed in virtue; suffer for the afflicted, weep with them and greatly lament for them, but do not blame them; do not reproach those who turn away from sin and never justify yourself, admit yourself more than anyone else as a sinner before God and before people, admonish the disorderly, comfort the faint-hearted, serve the sick, wash the feet of the Saints, take care of hospitality and brotherly love; to be at peace with those of the same faith, and to turn away from a heretic; to read books confirmed by the rules, and not to pick up doubtful ones at all; do not question the Father, the Son and the Holy Spirit, but boldly speak and reason about the uncreated and consubstantial Trinity, and answer those who ask that they must be baptized as they were received, and believe as they were baptized, and glorify as they believed, and do and say good things, and not swear at all, not give money at interest, nor bread, and wine, and oil from the increase, abstain from riotous living and drunkenness, and from the worries of life; not to treat anyone treacherously, not to speak ill of anyone at all, not to slander anyone, not to listen with pleasure to slander, not to quickly believe what is said about someone, not to give in to the power of irritability, not to submit to despondency, not to be angry with your neighbor in vain, not to hold grudges against anyone, not to repay evil for evil, it is better to listen to an insulting word yourself than to insult another, to be beaten than to beat, to endure an insult rather than to offend, to suffer deprivation rather than to deprive another of something.” 376. “And most of all, a monk must abstain from dating women and drinking wine; because “wine and wives will transform those who understand” (Sir.19:2); and fulfilling the commandments of the Lord as much as possible, do not become discouraged, but expect rewards and praise from the Lord; to desire the pleasure of eternal life, to always have before your eyes David’s saying: “I have seen the Lord before me, as he is at my right hand, let me not move” (Ps. 15:8); as a son, with all his heart, with all his strength and thought, and with all his strength, to love God, and as a servant, “to reverence Him, fear Him, and obey Him, work out your salvation with fear and trembling, be on fire in spirit, be clothed in the whole armor of the Holy Spirit, mother-in-law is unknown, and strive, not like the air that beats” (1 Cor. 9:26); overcome the enemy in weakness of body and poverty of soul; to do everything commanded and call oneself inviolable; give thanks to the Holy Glorious and Terrible God; do everything not out of jealousy and vanity, but for the sake of God and to please Him; “like God scatters the bones of men-pleasers” (Ps. 52:6); not to boast at all, not to praise oneself, and not to listen with pleasure when another praises; to always serve in secret and not to show off to people, but to seek only praise from God, and to think about His terrible and glorious coming, about His coming from here, about the good things prepared for the righteous, like the fire prepared for the devil and his angels; and above all this, remember the Apostolic saying: “For the passions of this present time are not worthy for the glory that desires to be revealed in us” (Rom. 8:18), and in advance speak with David: “To those who keep His commandments, the reward is many” (Ps. 19:12), a great reward, crowns of righteousness, eternal canopy, endless life, unutterable joy, an indestructible abode on heaven with the Father and the Son and the Holy. Spirit - the true God, revelation face to face, rejoicing with the Angels, with the Fathers, with the Patriarchs, with the Prophets, with the Apostles, and the martyrs, and the confessors, and with those who have pleased God from the ages, with whom we too strive to be found, by the grace of our Lord Jesus Christ.” 19. Measures of correction and penance Mutual correction of each other is provided by the rules to the entire fraternity. When this measure turns out to be invalid, the case is ordered to be transferred to the superior. The abbot admonishes, fines the repentant, and expels the one who remains stubborn and unrepentant from the monastery. The rules determine the course of action of the correcting superior, the sinner being corrected, and partly the other brethren. 377. The abbot is instructed not to consider a single offense unimportant, and not to leave a single one without attention and correction. “First of all, you need to know that in the New Testament you cannot see a distinction between minor and major sins. For all sins fall under one sentence, when the Lord said; “It is the devil who commits sin” (1 John 3:8); and again: “the word that speaks shall judge him at the last day” (John 12:48). And John cries: “Whoever does not believe in the Son will not see the life, but the wrath of God remains on him” (John 3:36), and the reason for the threat for unbelief is not the difference of sins, but disobedience. In general, if it is permissible to say: small and great sin, then it can be undeniably proven that for everyone what he owns is great, and what he owns is small; like among wrestlers, the victorious is stronger, and the defeated is weaker than the victorious, no matter who he is. Therefore, in the judgment of everyone who sins by any sin, he must observe the judgment of the Lord, who said: if your brother sins against you, go and tell him his fault between you and him alone. If he listens to you, you have gained your brother. If he does not listen, take one or two more with you: “And every one may stand before two or three witnesses; if he does not listen to them, command the church: but if the church listens, you will be like a pagan and a publican” (Matthew 18:15-17). In the reasoning of all such, let what the Apostle say be observed: “Why not rather than a poster, so that he who has done this deed will be removed from among you” (1 Cor. 5:2)? “For when cutting off one must show long-suffering and compassion” (Kr. 293). 378. “With what disposition should one who imposes punishment do this? “In relation to God with the disposition that David achieved, who said: “They saw without understanding, and failed, because they did not keep Your words” (Ps. 119:158); in relation to the punished with the disposition that would be accepted by a father and a doctor who skillfully heals his son with compassion and compassion, especially when grief comes along and a painful method of healing is needed” (Kr. 99). 379. “When exhorting and admonishing, one must show compassion. But if this method of healing turns out to be invalid, due to the malignancy of the passion being treated; then, in this case, with compassion, we will appropriately and justly use the swiftness of indignation for the benefit and correction of the sinner” (Kr. 79). 380. “Let the abbot carry out the correction of those possessed by passion according to the law of medicine, not being angry with the weak, but fighting the disease, and both acting in defiance of weakness, and in case of need, treating mental illness with strict treatment, for example: vanity - by prescribing exercises in humility; idle talk - silence; excessive sleep - by staying awake in prayer; bodily inactivity - labor; indecent eating - non-eating; grumbling - excommunication, so that none of the brothers would agree to do handicrafts with him, so that his product would not be mixed with the product of others, until he proves through sincere repentance that he has freed himself from infirmity. And even then, his work done during murmuring should not be used to serve the needs of the brethren, but should be distributed among other needs” (Proverbs 51). 381. “In general, at the discretion of the superiors, the time and type of punishment should be determined in accordance with bodily age, mental state and the difference of sin” (Kr. 106). 382. In relation to the state of mind, the rules advise especially keeping in mind the difference between reverent and cold brethren. “If we delve into the disposition of the sinner and the type of sin, we will also know the type of punishment. For although, apparently, the sin of the cold and the reverent is the same, there is a great difference between them. He who is reverent, because he is reverent, is concerned about pleasing God, strives together in this; and if he crawled and fell, it was for some reason and almost as if involuntarily; the cold one, as the name itself shows, not thinking the least about himself or about God, and not making any difference between sinning and being good, suffers from what is most important and important in evil, that is, either neglect of God, or disbelief in the existence of God. And both of these are the causes of sin in the soul, as Scripture testifies, saying in one place: “The wicked man says to sin in himself: there is no fear of God before his eyes” (Ps. 35:2); and in another: “the fool says in his heart: there is no God; corrupted and disgusted in our endeavors” (Ps. 13:1). Therefore, either he has neglected God, and therefore sins, or he rejects the existence of God, and therefore is corrupted in his undertakings, although, apparently, he confesses God. For it is said: “They confess God, but His works are averted” (Titus 1:16). because this happens; the way I reason, the type of punishment for such people should be different. For the reverent one has a need, as it were, for local only assistance and must be punished for the one thing in which he has sinned, and the cold one, having corrupted all spiritual beauty in himself and infected with the most important of evils, either as a despiser, according to what was said above, or as an unbeliever, must be mourned and admonished and punished until he is able to undoubtedly be convinced, or that God is the Judge. righteous, and from this feel fear, or that there is a God in general, and therefore be horrified. But you also need to know that shortcomings in the reverent often occur, and according to God’s will, it is for their benefit, because God sometimes allows them to crawl in order to heal from previous exaltation, as Peter said and as this happened to himself” (Kr. 81). 383. “As an abbot, without passion, he must heal the infirm; Likewise, those who are being treated should again accept punishments not as hostility and not as torment to consider the care that the abbot, out of compassion, makes for the salvation of the soul. For if those who are physically ill trust doctors so much that they consider them benefactors, even when they cut, or burn, or bother to take bitter medicines; then it is a shame for us to be the doctors of our souls, when they bring about our salvation with their harsh treatment, not to have the same disposition, while the Apostle says: “Whoever makes me glad, let him therefore accept sorrow from Me” (2 Cor. 2:2)? and again: “This is the very thing that God has caused you to be offended, because you have worked hard” (2 Cor. 7:11)? Therefore, looking at the end, we must consider as a benefactor the one who causes us grief for God” (Space 52). 384. Elsewhere, to the question: “with what disposition should punishment be accepted?” He answers: “With such as is appropriate for a sick son who is in danger of life, and being treated by his father and doctor; no matter how bitter and painful the method of healing is, with undoubtedness in the love and experience of the punisher, and with the desire to heal” (Kr. 158). 385. “What kind of person is he who grieves against the one who punished him?” He knew neither the danger of sin, especially before God, nor the benefits of repentance, and did not believe those who said: “But he who loves punishes diligently” (Prov. 13:25); and he deprived himself of the benefit that he who said: “The righteous will punish me with mercy and reprove me” (Ps. 141:5). Such a one harms the brotherhood by his cohabitation, entertaining those who strive” (Kr. 159). 386. “If someone has an incorrigible defect and is made worse by frequent condemnation, is it useful to attack him even more? Those who sin must be treated with patience, using the method shown by the Lord. If, like the Corinthian, the condemnation and reprimand of many is not enough for his conversion, then he should be looked upon as a pagan. But leaving someone condemned by the Lord is not safe for anyone in any case, because the Lord said that “it is better, having lost one eye, or one arm, or one leg, to enter the Kingdom, than, having spared any member, to be cast into fiery hell, where there is weeping and gnashing of teeth” (Matthew 5:29-30); and the Apostle testifies that “a little leaven leaves the whole mixture” (1 Cor. 5:6)” (Cr. 57). 387 “What is the judgment on those who defend those who sin? “I think that the most severe judgment is about which it is said: “It would have been worse for him, if the millstone of the village had been laid on his neck, and he had been cast into the sea, lest he should cause one of these little ones to stumble” (Luke 17:2). For the one who has sinned does not receive a reprimand that could correct him, but protection that confirms him in sin; he calls others to similar weaknesses, why should such a defender, if he does not show fruits worthy of repentance, fittingly said by the Lord: “If your right eye causes you to sin, take it away and turn it away from you: if you do not, let one of you perish by your blows, and not your whole body be cast into hell” (Matthew 5:29)” (Cr. 7). b) Epithymies. (Patrol, graec. t. 31, pp. 1305–) 1. If someone, being healthy, neglects prayers or studying the Psalms, “not feeling the guilt of sins” (Ps. 141:4); such a one shall be excommunicated 10, or let him fast for one week. 2. If anyone, having been reproached with love for some sin, does not accept the reproof and, with all reverence, does not ask and seek forgiveness for what he has sinned, let him be excommunicated for a whole week. 3. If anyone, having recognized a sin in someone, begins to reprove and correct him not in peace and with love in Christ, but with bitterness, more triumphant over his brother than healing the one guilty of sin, let him be excommunicated along with the one convicted of sin for two weeks, because he began to reprove as an enemy, and not as a brother. 4. If anyone, when his brother commands him to do what he can, begins to scold or contradict, and does not obey with all the joy in Christ, following his thoughts more, let him also be excommunicated for one week. 5. If anyone talks idlely or indulges in jokes, not keeping with fear and trembling the teachings of the Apostle and the Gospel, let him also be excommunicated for one week. 6. If anyone swears by another oath other than “yes” and “no,” let him also be excommunicated for one week. 7. If anyone learns about the fall of his brother and, when he passes by, scolds him, as if exposing him to shame, let him also be excommunicated for one week, as he is not compassionate and malicious. 8. If someone recognizes a sin in someone, and seeing that he is indifferent to this, and does not beg the Lord with a contrite heart and many tears, will admonish him and convince him to repent and show the deeds of repentance - and he, despite this, will remain in his negligence about salvation, then such a one will be completely separated from the brotherhood, according to the word of the saint (Apostle), who said: “a little kvass leavens all the mixture.” (Gal.5:9). 9 . If anyone goes out without extreme need and staggers untimely, let him be excommunicated, so that his nose may rest in the house, as it is written (Prov. 7:11). 10. If someone becomes angry in vain and does not immediately ask his brother, who is saddened by this, to forgive him the sin that he sinned against him, let him also be excommunicated for one week. 11. If someone, scolded by a brother, and while other brethren ask him, does not forgive this sin, remembering the word of the Apostle: forgive, if anyone has reproach against anyone: “as Christ also forgave you” (Colossians 3:13); - and this one will also be excommunicated for one week. 12. If anyone leaves the monastery without receiving the blessing from the abbot and without being released by him with prayer, let him be out of fellowship (άκοινώνητος) 11. 13. If anyone acquires any property in the monastery or outside the monastery, let him be out of fellowship. 14. If anyone agrees with someone to leave the monastery for some other evil deed, let him be out of fellowship. 15. If any of the archkunits (supervisors of the bedrooms) finds someone sowing trouble or ranting in the bedroom, and does not expel him from the meeting, let him himself be without blessing (άπευλογίας) 12. 16. If anyone is deprived of a blessing as a punishment, and because of contempt, without bringing justification, takes the blessing, let him be excommunicated. 17. If anyone at a meal offers anything to himself or to another, without the permission of the abbot, let it be without blessing. 18. If anyone without a maforium (cucullia, i.e. head) does business in any place, let it be without blessing. 19. If anyone speaks to a stranger, a stranger or one of his own, 13 without the order of the superior, except those who are responsible for this matter, let it be without blessing. 20. If anyone takes away something from his brother and hides it, let it be without blessing. 21. If anyone, having not received a blessing, begins to eat as if unpunished, let him be excommunicated. 22. If someone does not take a blessing in his own way, let him be without a blessing; and if he didn’t arrive in time due to some need, let him apologize. 23 If anyone is found alone with someone at night, or if anyone changes the place in which he usually sleeps, without the knowledge of those who are entrusted with overseeing this, he will be excommunicated. 24. If anyone interferes in any matter without being invited, let it be without blessing. 25. If someone exchanges something with someone else, or gives someone something without the knowledge of the abbot, let it be without blessing. 26. If anyone is found talking in the evening after the Lord's Prayer 14, let him be excommunicated. 27. If anyone, being healthy, lies down to sleep outside the prayer room 15 let him be excommunicated. 28. If someone starts making jokes while sitting at a meal, immediately put him to prayer. 29. If anyone, being deprived of a blessing, in grief, punishes the one who punished him in the same way, or, contradicting, does not accept the punishment, let him be excommunicated. If he says that he is being punished unjustly, let him tell the abbot about it and accept what he determines. 30. If anyone has a grudge against anyone and does not make peace with him before the service 16, without telling the abbot or archunit about it, let him be excommunicated. 31. If anyone on the day of the Offering (bloodless sacrifice) deprives himself of communion without the knowledge of the abbot, let him be without blessing. 32. If anyone talks about anything from Scripture in a spirit of contention, let it be without blessing; if, even after they remind him, he remains his ground, he will be excommunicated as stubborn and disobedient. 33. If anyone washes his own or another brother’s dress without the prior’s knowledge, let it be without a blessing. 34. If anyone does not come to the meal without telling the reason, let him be without food. 35. If anyone loses something and does not find it and does not tell the abbot, let it be without blessing. 36. If any two people often meet with each other in one place, and when they are reminded, they do not give up on this, let them be excommunicated until they correct themselves. 37. If anyone doesn’t make it to the Lord’s Prayer in the evening, without reason, let him stand in prayer until everyone falls asleep. 38. If anyone, during Communion, has a grudge against a brother and does not give him peace, let him be excommunicated. 39. If anyone removes a brother from ordinary service, besides those who are in charge of this, let it be without blessing. 40. If anyone finds out that a brother wants to secretly leave the monastery and does not tell the abbot or any other authority, he will be excommunicated. 41. If anyone gets up from the meal without the will of the abbot, let him stand in prayer until the luminary (until Vespers). 42. If anyone, after communion 17, goes out, abandoning the obedience that rests on him, without human need, let him take food separately. 43. Whoever deprives another of a blessing at the wrong time, let him himself be without a blessing. 44. If anyone speaks in cells other than those living in them, let it be without blessing. 45. Whoever makes jokes or talks idlely, let him be without blessing. 46. If anyone meets or hears someone blaspheming another, and does not stop him or does not tell the abbot about it, let him be excommunicated along with him. 47. If anyone in the garden talks to anyone, or repeats psalms, or sleeps, except those who work there and those who look after him, let it be without blessing. 48. If anyone goes out into the gate without the permission of his closest superiors, let him be without blessing; whoever goes into the watchtower shall be excommunicated. 49. If anyone gives anything to the monastery, or accepts anything, without the knowledge of the abbot, he will be excommunicated. 50. If anyone begins to say that, in addition to the goodwill of the world, with any of those who returned from absence, in addition to those who were entrusted with this, let it be without blessing. 51. If anyone disturbs the abbot on the occasion of a succession, except the cellarer or the weekly steward, let it be without blessing. The person in charge of the weekly rotation and the one who is responsible for preparing everything needed must prepare and serve everything with all diligence, so as not to be condemned for negligence. 52. If anyone comes to the kitchen or cellar at the wrong time, except for those who are entrusted with overseeing it, or the dean, let it be without blessing. 53. If anyone, being awakened by someone while reading or doing something else, becomes upset, let him be excommunicated. 54. If anyone unnecessarily after morning prayers enters the hospital, except the hospital caretakers, let him be without blessing. 55. If someone, without the knowledge of the sick person, enters and lies down to rest in the hospital, let him be without a blessing: if he suffers in any way, or is in pain, let him tell the sick person about it first. 56. If any of the infirm persons changes the place in which he is ordered to lie, without the knowledge of the sick person, let him be excommunicated. 57. If one of those serving the sick in the hospital offers something to his brother, without the knowledge of the sick person, let him be without a blessing. 58. If any of the sick changes anything (or cancels it, does not do it), without the knowledge of the sick person, or anyone of those caring for the sick, let it be without a blessing. 59. If anyone, without the knowledge of the abbot, writes to someone, or receives a letter from someone, let him be excommunicated. 60. If anyone sends a blessing to anyone, or accepts anything from anyone other than the abbot, let it be without a blessing, Note. Those who wish to read are invited to read the 41st and 42nd letters of St. Basil the Great. 20. About children raised at monasteries 388. We have already seen that St. Basil the Great decided to accept children, not for general education, but to prepare them for monasticism; only to postpone their vows until adulthood. All other decisions regarding their education are also directed towards this goal. So the 292nd rule of the short ones reads: “Because the Apostle said: “Fathers, do not provoke your children to anger, but bring them up in the discipline and teaching of the Lord” (Eph. 6:4); then, if those who bring children bring them for a similar purpose, and those who receive them are undoubtedly confident that they can educate those brought in the punishment and teaching of the Lord; let the commandment of the Lord be observed, Who said: “Leave the children to come to Me, and do not scold them: for such is the Kingdom of Heaven” (Matthew 19:14). But without such a goal and without such hope, as I argue, this is displeasing to God, and it is indecent and unprofitable for us.” 389. In the 15th rule of the lengthy it is written: “Although it is necessary to raise children in all piety, as common children of brotherhood, it is nevertheless necessary to separate special homes and establish a special way of life for male and female children, so that they do not acquire courage and immeasurable insolence in front of their elders, but, due to the rarity of their meetings, retain respect for their superiors, and so that the punishments imposed on the more committed for neglecting their duties (if they happened to fall into such dissipation) do not inconspicuously give rise to complacency in sins, or sometimes even exaltation, as they soon notice that elders stumble in what they themselves succeed in. For the infant mind does not differ in age from the baby, and therefore it is not surprising if the same shortcomings are found in both. And what decency is observed among elders according to their age, it is indecent for young people, due to their frequent treatment of elders, to do prematurely. So, for this precaution and to maintain sedateness in everything else, it is necessary to place children and those of advanced age separately. And with this, in the house of ascetics there will be no noise when studying the lessons necessary for the young.” 390. “But the prayers that are prescribed to be performed during the day should be common to both children and elders; because through competition with those who are perfect, the skill of contrite prayer takes root in children, and for elders it is important for children to help them in prayer.” 391. “Solitary exercises and rules regarding sleep and wakefulness, time, measure and quality of food for children should be determined in a decent manner. An elder in age, superior to others in experience, who has proven his generosity, should be placed over them, so that with fatherly compassion and prudent words he can correct the mistakes of the young, and use decent medicine after each fall; from which the same thing would serve as a punishment for an error and turn into an exercise in impartiality of the soul. Eg. who was angry with a peer? It should calm him down and force the most angry one, to the extent of his insolence, to provide a service; because the skill of humility, as it were, cuts off spiritual irritability, and exaltation, most often, produces anger in us. Did he touch the food at the wrong time? Let him go without food most of the day. Is anyone convicted of eating food in excess or improperly? Let him, while eating, be excommunicated from the dishes and be forced to look at others eating in order, so that he may be punished by intemperance and learn decorum. Has anyone uttered an idle word, an insult to a neighbor, a lie, or anything else forbidden? Let him be sober by continence and silence.” 392. “But it is necessary that teaching literacy be consistent with the goal; and for this, they should be forced to use words taken from Scripture - instead of fables, tell them stories about wonderful deeds, admonish them with sayings from Proverbs, and assign rewards for retaining words and things in memory, so that children achieve their goal with pleasure and relaxation, without grief for themselves and without stumbling. With proper guidance, children will conveniently acquire attentiveness of mind and the skill of not being distracted if the supervisors constantly interrogate where their thoughts stopped and what the subject of their thoughts was. For the simplicity of age, lack of cunning and inability to lie easily expresses spiritual secrets. And besides, the child, so that he is not often caught in some inadmissible thought, will avoid absurd thoughts and will constantly refrain from absurdities, fearing the shame of exposure.” 393. “Therefore, while the soul is still capable of education, is tender, and, like wax, compliant, conveniently imprinting in itself the imposed images, it is necessary to immediately and from the very beginning excite it to all exercises in goodness, so that when the mind opens and the understanding comes into action, it will begin the course from the initially laid foundations and taught examples of piety, while the mind will instill what is useful, and skill will facilitate success. Then one must accept the vow of virginity as already firm, pronounced according to one’s own disposition and reasoning.” 394. “We forgot to say, but even now it is not untimely to add that since other arts need to be learned immediately from childhood, then as soon as some of the children turn out to be capable of learning, we do not forbid them to spend their days with mentors in art. But at night we need to transfer them to peers, with whom they need to eat.” 395. And for women’s monasteries the Rules are the same as for men’s; but in the rules there are some instructions that actually apply to nuns. We present them here so that none of the rules are omitted without due attention. Having inspired the soldiers to fight under the banner of Christ, St. Basil the Great adds: “This word does not apply to men alone. For Christ, wives also fight; they are included in the army based on spiritual courage and are not rejected for bodily weakness. And many wives distinguished themselves no less than their husbands; and there were those who became even more famous than them. Such are those who fill the face of virgins; such are those shining with the exploits of confession and the victories of martyrdom. And the Lord himself, in the days of His appearance, was followed not only by men, but also by wives. Both served the Savior” (p. 43). 396. Having further proposed a general outline of monastic life, he says: “Since there are societies not only of men, but also of virgins, everything that has been said so far should be a general rule for both. You just need to know that the life of women requires great and most important prudence, their success in non-acquisitiveness, in silence, in obedience, in friendliness, strictness regarding leaving the monastery, caution against meetings, mutual disposition among themselves, avoidance of private communities. In all this, the life of virgins must flourish with special care” (p. 83). 397. “She who is entrusted with overseeing the deanery should not look for what is pleasing to the sisters, and should not worry about earning their favor by doing what pleases them, but always maintain sedateness, instilling fear and care in herself. For she should know that she will give an account to God of common sins against duty. And each of those living in society should not seek from the abbess what is pleasant, but what is useful and suitable, and should not enter into the study of what she is ordered to do, because the skill for this is training in anarchy and the consequence of it. But just as the commandments of God are acceptable without examination, knowing that all Scripture is inspired and useful, so let the sisters accept orders from the abbess without testing, with zeal, and not with sorrow and compulsion, fulfilling every advice, so that their obedience has a reward. Let them accept not only the instructions relating to the severity of life, but if the teacher forbids fasting, or advises taking strengthening food, or, at the request of need, orders something else that serves to relieve them, let everyone do it equally, with the confidence that what she says is the law” (Ibid.). 398. “If, out of necessity, it becomes necessary to talk about something necessary, either with one of the men, or with someone in charge of the matter, or with another person who can be useful in the required matter, then the abbess should talk about this, in the presence of one or two sisters, for whom, in life and in years, it is already safe to have a meeting and have a conversation with anyone. If the sister comes up with something useful on her own, then let her suggest it to the abbess and through her say what needs to be said” (p. 84). 399. The care of women's monasteries, the rules, like those of St. Pachomius, are entrusted to men's monasteries. As a result of this, both superiors and brethren need to enter into relations with the sisters. The rules say in these cases: “Is it necessary for the abbot to speak often with the abbess, especially if some are tempted by this? “Although the Apostle said: “My freedom is judged by other consciences” (1 Cor. 10:29)? however, it is good to imitate him himself, who said about himself: “let us not create in this region, lest the gospel of Christ should come to an end” (1 Cor. 9:12), and, as much as possible, have less and shorten dates” (Kr. 109). 400. “Is it necessary for the abbot to talk with any sister without the abbess about what serves to build the faith? “In such cases, the commandment of the Apostle is not observed, who said: “Let everything be done in order and in order” (1 Cor. 14:40)” (Cr. 108). 401. If the abbot is so limited, then the brethren should be even more limited. “How to have a date with your sisters? “Whoever has once renounced marriage will obviously much earlier renounce the care that the Apostle calls the care of the married man, “how to please his wife” (1 Cor. 7:33), and will completely cleanse himself of all care taken to please a woman, fearing the Judgment of Him Who said: “For God scatters the bones of men-pleasers” (Ps. 52:6). Therefore, she will not agree to have a date with a man out of sheer pleasure, but will come on a date only at the request of need, out of zeal for one’s neighbor, to which God’s commandment obliges everyone” (Proverbs 33). 402. “However, those who wish should not simply be allowed a date, and not every time and place is convenient for it. But, if, according to the Apostolic commandment, we want to “be a Jew and a Greek and the Church of God without stumbling” (1 Cor. 10:32), and do everything decently and in order, and everything for edification, then it is necessary to appoint in a decent manner the person, the time, the need, and the place. And through all this, just as every shadow of evil suspicion will be avoided, so in all respects the proof of the sedateness and chastity of those who are allowed to see each other and have a meeting about what is pleasing to God, regarding bodily needs, or the care of souls, will be visible. But with this there must be at least two on each side, because one person conveniently falls (to say nothing more) to suspicion and has no power to confirm what is said, according to the clear definition of Scripture, that “with two or three, every word becomes” (Matthew 18:16). You don’t need more than three, so that diligence does not interfere with hard work, in accordance with the commandment of our Lord Jesus Christ” (Ibid.). 403. “And if any of the others living in the brotherhood need to say or listen to something that actually concerns someone, then they themselves should not enter into an interview with each other, but let the chosen elders and the chosen elders be their confidants in this matter, and thus, through their mediation, what is necessary will be discussed” (Ibid.). 404. “Let the same decorum be observed not only between women and men, or between men and women, but also between persons of the same sex and persons of the same sex. Those who are talking, in addition to being reverent and dignified in all things, must be prudent in questions and answers, faithful and judicious in what they say, and fulfill what is said: “he will order his words in judgment” (Ps. 111:5), so that those who trusted them will fulfill their needs, and together will not remain in doubt regarding what they were talking about” (Ibid.). 405. “And for the sake of bodily needs, let others serve who have earned approval, who are older in age, appearance, and morals, honest, so as not to hurt anyone’s conscience with evil suspicion.” Why is my freedom being judged by other consciences” (1 Cor. 10:29)?” (Ibid.). 406. The same thing is repeated in rule 220 of the short ones. Should everyone who wants to have a meeting with the sisters, or who, when and how to have a meeting with the sisters? “This is stated in the rules, set out at length, namely, that not every man, not only with a woman, but also with a man, should have meetings freely, simply and as it happens, but this is permissible only to someone who, after testing, turns out to be able to provide benefit and take advantage of it himself. And if anyone remembers the Lord, who said: “For every idle word that men speak, they will repay it on the day of judgment” (Matthew 12:36); then he will be afraid of such a judgment for every deed, he will submit to the Apostle, who said: “whether you eat or drink, or do anything else, do everything for the glory of God” (1 Cor. 10:31), and in another place: “Let everything be for creation” (-14:26), and will not allow himself to do anything idle and useless. As for who, when and how to have a meeting, let the time, place and person be taken into consideration, so that no evil suspicion occurs, everything is guarded against temptation, and the meeting serves to build faith. Scripture does not allow one person to have a meeting with the same person, for it is said: “Two are better than one, and two are more deserving of credibility; But woe to the only one, for when he falls, he cannot lift up” (Eccl. 4:9-10).” 407. This never-being-one-on-one with the sisters extended so far that even confession was not free from this law. Question: “When a sister confesses to the presbyter, should the elder also be present?” It is decided this way: “It is much more decent and safer to confess in the presence of an old woman before a presbyter who is able to offer a prudent way of repentance and correction” (Kr. 110). 408. The internal management of the monastery belonged entirely to the abbess. Why, “if the presbyter ordered something to the sisters without her knowledge, she has the right to be indignant at it” (Kr. 111). 409. The abbess shares the work of internal management with others. So she has a supervisor over the wool, who also manages the work of the sisters. She is instructed to: “save the wool as God’s pledge, and assign the work that is peculiar to each sister without oppression and without partiality” (Kr. 153). 410. The singing of psalms rested with the sisters, probably in turns. Why, there were cases that gave rise to the question: “Should one be forced to sing psalms?” - which is decided as follows: “If a sister does not begin psalmody with zeal, if the favor of the one who said does not come to her: “If your words are sweet to my throat, than honey to my mouth” (Ps. 119:103), and if she does not consider her laziness to be a great harm, then let her correct herself, or she will be kicked out, lest “a little kvass leavens all the mixture” (Gal. 5:9)” (Kr. 281). 411. There were also some corrective measures. In the rules regarding this, only one case is decided, namely: “if an old woman happens to fall into the same sin with a young woman, is she subject to the same punishment?” - and it’s solved like this: “If it happens that an old woman falls into the same sin as a young woman, then first of all we must take into account the natural, so to speak, shortcomings of age, and thus determine the appropriate punishment for both ages. For example, laziness is almost natural to old age, but not to youth, just as absent-mindedness, restlessness, insolence, and all the like are natural not to old age, but to youth, and apparently are supported by the natural ardor of youth. Therefore, the same sin, for example, laziness, is worthy of the gravest accusation against a young woman, for whom age does not excuse laziness in the least; and the same sin - absent-mindedness or insolence, or anxiety - makes the old woman worthy of great condemnation, for whom age itself helps to be meek and quiet. Moreover, it is necessary to examine the very type of sin in each person, and thus, through the punishment characteristic of each, introduce a decent method of healing” (Kr. 82). 412. This is discussed in more detail in the presentation of the penances imposed on the sisters (Patrol, graec. t. 31, p. 1313). 1. Anyone who has sworn any oath will be excommunicated for two weeks. 2. Anyone who has slandered any of the elders who are entrusted with the management of the monastery will be excommunicated for one week. 3. Anyone who secretly says anything about an absent sister with the aim of slandering her will be excommunicated for one week. 4. Anyone who has scolded any of the sisters in any way will be excommunicated for one week. 5. Whoever whispers in the ear of another, except for the elder stewards, shall be excommunicated for one week. 6. Whoever, without extreme need, engages in an untimely conversation, talks idlely, may be excommunicated for one week. 7. Whoever makes jokes and indecent laughs will be excommunicated for one week. 8. Whoever, being in the work of service and having the necessary need, speaks to another sister with a cry and insolence, may be excommunicated for one week. 9 . Whoever defends a sister who has been convicted of some sin by the elders, who, on probation, are entrusted with maintaining the economy and order, will be excommunicated for two weeks along with the one whom she defended. 10. Whoever speaks with anyone who has come from outside, without the permission of the one to whom this matter is entrusted, in the form of maintaining decorum, shall be excommunicated for one week. 11. Whoever grumbles because of the poverty of her needs, or is burdened with work, shall be excommunicated for one week. 12. Anyone who disobeys the orders of those entrusted with their care will be excommunicated for one week. 13. Whoever performs the work entrusted to her with carelessness and restlessness will be excommunicated for one week. 14. Whoever wants to be adorned, after the first and second admonition, may be convicted before the superior. 15. Whoever, without the knowledge of those in whose care is entrusted, goes to her mother or sister, shall be excommunicated for one week. 16. Whoever, by anointing her eyes with evil intent, insults her sister, will be excommunicated for one week. 17. Whoever, at the end of church prayers, speaks with any of the outside women will be excommunicated for one week. 18. Whoever moves from one task to another, without the orders of the stewards, shall be excommunicated for one week. 19. Whoever rejects the penance, or contradicts, or complains, not knowing how beneficial correction is for herself, shall be excommunicated for two weeks. 413. We also present an edifying letter from St. Basil the Great to the fallen virgin, which can intelligibly act on all those who fall into any sins (Pis. 43). “Now is the time to proclaim this prophetic word and say: “Whoever gives water to my head, let us comb out the fountain of tears; and I weep for the slain daughters of my people” (Jer.9:1)? Although deep silence envelops them, although once they are forever suppressed by disaster, and the very feeling of suffering is already taken away from them by a deadly blow, we should not leave such defeat without tears. And if Jeremiah recognized those who were physically injured in battle as worthy of a thousandfold mourning; What should be said about such a calamity of souls? “Your wounds,” it is said, “do not wound your wounds with swords; below your dead men you killed the army” (Isaiah 22:2). On the contrary, I mourn the sting of true death - grave sin and the kindled arrows of the evil one, which mercilessly burn souls along with bodies.” “Seeing such a crime on earth, without a doubt, God’s laws will loudly complain, which always prohibit and cry out, both in ancient times: You shall not covet your neighbor’s wife (Deuteronomy 5:21), and in the Holy Gospels: “For anyone who looks at a wife to lust after her has already committed adultery with her in his heart” (Matthew 5:28); now they see that the bride of the Lord, whose head is Christ, is shamelessly committing fornication. The very spirits of the Saints will complain, and Phinehas the zealot will complain that now it is impossible for him, taking the sulca in his hands, to punish the crime corporally, and John the Baptist that he cannot, having left the heavenly abodes, as then the desert, come to expose lawlessness, and if he must suffer, then rather lose his head than give up his boldness. And perhaps John (if he, like blessed Abel, is still speaking to us from the dead) is now crying out and crying out louder than then about Herodias: “You are not worthy to have her” (Matthew 14:4). For although the body of John, according to the necessary requirement of nature, submitted to the Divine determination, and the tongue of John is silent; however, the word of God does not agree (2 Tim. 2:9). Whoever stretched out his boldness even to death, when the marriage of a slave like him was destroyed, will he endure, seeing such a desecration of the holy Lord’s bridal chamber? “But you, who threw off the yoke of that Divine union, fled from the most pure bridal chamber of the True King and vilely fell into this dishonorable and unholy corruption, since you can no longer escape this bitter accusation and you have neither the means nor the opportunity to hide the evil, you now indulge in insolence. And just as “the wicked, having fallen into the depths of evil, is negligent” (Prov. 18:3) already, so you deny the very conditions with the True Bridegroom, and cry out that you are not a virgin, and never promised to be a virgin, although you accepted many conditions of virginity, and showed many in practice.” “Bring to your memory the wonderful confession that you made before God, Angels and people. Bring to your memory the venerable cathedral, the sacred face of the virgins, the host of the Lord and the saints of the Church, and your grandmother, aged in Christ, who is growing young and still blooming with virtue, and her mother, who competes with her in the Lord, and is strenuously trying with some new and extraordinary labors to destroy traces of skill in herself, as well as her sister, who equally imitates both, and in another strengthens and surpasses them, and with virgin advantages exceeds the merits of her ancestors, and you, her sister, as she has revered you until now, and in word and deed tirelessly calls on you to an equal feat. Bring them to your memory, and with them the Angelic face around God, and spiritual life in the flesh, and heavenly residence on earth. Bring to your memory serene days, illuminated nights, spiritual songs, euphonious psalmody, holy prayers, a clean and undefiled bed, virgin prosperity, abstinent meals, which beautifully promise that your virgin will be preserved uncorrupted.” “Where is your sedate appearance, where is your decent disposition, and the simple clothes befitting a virgin, the beautiful blush of shame, and the splendid pallor that blooms from abstinence and vigil and shines more pleasantly than any good color? How many times in prayers for the preservation of your virginity undefiled, have you perhaps shed tears! How many letters did I write to the Saints and in them asked them to pray for you, not that you would enter into a human marriage, or better yet, fall into this dishonorable corruption, but that you would not fall away from the Lord Jesus! How many gifts have you received from the Bridegroom! Should we talk about the honors that His friends bestowed upon you for His sake? Should we talk about cohabitation with virgins, about successes with them, about the friendliness of virgins to you, about praise for virginity, about virgin blessings, about letters written to you as a virgin? “But now, with a small lift of the airy spirit that is now active in the sons of disobedience (Eph. 2:2), you have renounced all this: you have exchanged your precious possession, which was worth all your efforts, for a short-lived pleasure, which delights your throat for a while, and will later turn out to be more bitter than gall. Who will not say lamentably: “How the harlot became the faithful city of Zion” (Is. 1:21)”? “Will not the Lord Himself say to any of those who now walk in the spirit of Jeremiah: “Do you see what the virgin of Israel did for me” (Jeremiah 18:13)? “I have betrothed her to myself in faith and incorruption, in righteousness and in judgment, and in mercy and in compassion, as I promised her through the prophet Hosea” (Hosea 2:19-20). But she loved strangers, and although I, her husband, live, she is called an adulteress, and is not afraid to belong to another husband.” “What is the guide of the bride, the Divine and Blessed Paul, both the ancient and the new, through whose mediation and instruction, having left your father’s house, you entered into a union with the Lord? Won't both of them, alarmed by such a disaster, say something? “For the fear that I was terrified of, come, and you who were afraid of it, cut me off” (Job 3:25); “For I have betrothed you to one husband, to present a pure virgin to Christ; and I was always afraid, lest, as the serpent deceive Eve with his wickedness, so your understanding also would be corrupted” (2 Cor. 11:2-3). Therefore, I incessantly tried with thousands of different sweet songs to pacify the rebellion of passions in you, and with thousands of different cares to protect the bride of the Lord, and I always described to you “the inviolable life, that the inviolable one cares for the Lord” (1 Cor. 7:34), so that you would be holy both in body and spirit, and depicted to you the dignity of virginity, and calling you the church of God, as if gave wings to zeal, delighting you to Jesus; He also helped with the fear of disaster, so that you would not fall, saying: “If anyone corrupts God’s church, God will corrupt him” (1 Cor. 3:17); I added to this that which protected you with prayers, “that your whole body, soul, and spirit may be preserved blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). But I tired myself with all this in vain, and I felt bitter at the end of the sweet labors I had endured for you. We must sigh again for whom we should have rejoiced; because you have been deceived by the serpent more evilly than Eve. Not only are your thoughts corrupted, but your body is also corrupted with them; and what is terrible, which I would not like to utter, which I cannot even keep silent about, because “there is a burning and scorching fire in my bones, and I am weakened everywhere, and I cannot bear” (Jer. 20:9), “to take the hooks of Christ, you have created the hooks of the harlots” (1 Cor. 6:15). This is one of the evils incomparable to others, this is a new insolence in the world! For it is said: “Come to the islands of Hettim, and see, and send it to Kidar, and consider diligently, if such a thing was created: if the nations change their gods, and they are not gods” (Jer. 2:10-11)? But “the virgin changed her glory, and her glory was in the cold. The heavens were horrified at this, and the earth trembled greatly” (--12). And now the Lord says that the virgin committed two evils: “She left the True Holy Bridegroom of Holy souls for me, and resorted to the wicked and lawless molester of soul and body together; she departed from God her Savior, and submitted her slaves to uncleanness and lawlessness” (Rom. 6:19), and “they forgot me, and followed the trail of their lust” (Hos. 2:13), who will not help her. “But “nadayai food does not rise?” or he who turns away will not be converted” (Jeremiah 8:4)? - Why did the virgin turn away shamelessly, although she heard that the Bridegroom Christ said through Jeremiah: “And I ordered her to commit adultery with all of them: turn to Me, and not return” (-3:7). “Or is there ritina in Gilead? or is there a doctor there? Why is it that the daughter of My people was healed” (8:22)? And in the Divine Scripture you will find many benefits from this evil, many medicines that save you from death; - such are the mysteries concerning death and resurrection, such are the words about the Last Judgment and eternal torment, the teachings about repentance and remission of sins, the thousand-fold examples of conversion, the drachma, the sheep, and the son who devoured his property with harlots, died, and was found, was dead, and came to life again. Let us use these benefits against evil and heal our souls with them.” “Take your time to think about the last day (for, without a doubt, you will not live alone forever); imagine the confusion, the shortening of breathing, and the hour of death, the approaching judgment of God, the hastening Angels, the soul in terrible confusion, mercilessly tormented by a sinful conscience, turning pitiful glances to what is there, and finally the inevitable need for a distant relocation.” “Write in your thoughts the final revolution in general life, when “the Son of God will come in His glory with His angels. For he will come and will not remain silent” (Ps. 49:3); “When he comes to judge the living and the dead, and will reward everyone according to his deeds, when that trumpet, having sounded something great and terrible, will awaken those who have fallen asleep from eternity, and they who have done good will come forth for the resurrection of life, and those who have done evil for the resurrection of judgment” (John 5:29). Bring to your mind the vision of Daniel, how he brought judgment before our eyes. “In vain,” he says, “until the throne was erected, and the Ancient of Days is gray, and His clothes are as white as snow, and the hair of His head is as pure as a wave, His wheels are scorching with fire.” A river of fire flowed forth before Him: thousands of thousands served Him, and ten of them stood before Him: the judgment sat, and the books were opened” (Dan. 7:9-10). Good, bad, obvious, secret, deeds, words, thoughts - everything is suddenly clearly revealed for the hearing of everyone, Angels and men. What position will inevitably be in those who lived poorly? Where will the soul hide, which suddenly appears full of shame before the eyes of so many? What will be the state of the body of one who has been subjected to these endless and unbearable torments, where there is an unquenchable fire, an immortally tormenting worm, a languid and terrible bottom of hell, bitter sobbing, extraordinary cries, crying and gnashing of teeth, and there is no end to suffering? There is no deliverance from all this after death, there is neither a way nor an opportunity to escape bitter torment.” “This can be avoided now. While we have the opportunity, let us restore ourselves from the fall; and let us not despair of ourselves if we correct ourselves from bad deeds. Jesus Christ came into the world to save sinners. “Come, let us worship and fall down before Him; and we will mourn before Him” (Ps. 94:6). The word calling us to repentance cries out and cries: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). So, there is a way of salvation if we wish. “Devouring death is possible; but know for sure that God will again take away every tear from every face of those who repent” (Is. 25:8); “The Lord is faithful in all His words” (Ps. 145:13). He does not lie when he says: “Though your sins be as scarlet, I will make them white as snow; but if your sins are like scarlet, I will make them white” (Isaiah 1:18). The Great Physician of souls is ready to heal your weakness, this ready Liberator of not just your soul, but all souls enslaved to sin. These are His words, His sweet and saving lips have spoken: the health of a doctor is not required, but the sick. “I did not come to call the righteous, but the sinner to repentance” (Matthew 9:12–13). What excuse do you have, or anyone else, when He cries out this? The Lord wants to deliver you from a painful wound and show you light out of darkness. The Good Shepherd is looking for you, leaving behind the unlost sheep. If you surrender to Him, the Lover of Mankind will not hesitate, will not disdain to carry you on His shoulder, rejoicing that He found His lost sheep. The Father has risen and is waiting for your return from error. Just correct yourself, and when you are still far away, He will flow, fall on your neck, and embrace you, already cleansed by repentance, in a friendly embrace. And he will clothe the first garment with the soul that has put off the old man with his deeds, and he will put a ring on his hands that have washed away the blood of death, and he will put shoes on his feet that have turned from the path of evil to the path of the Gospel world. And he will announce the day of gladness and joy to himself, and to angels, and to people, and will celebrate your salvation in every possible way. “Amen I say to you,” He says, “for there is joy in heaven before God for one sinner who repents” (Luke 15:7). “If anyone of those who think that they are standing condemns that you are soon accepted, then the good Father Himself will say in your defense: rejoice and rejoice as it should, for this daughter of mine was dead, and came to life, and was bent, and was found” (-32).” 414 Ave. Pachomius gathered all those who followed his rules under one head, the main Abba of the monasteries. St. Basil unites all those who adhere to his charter in a fraternal union through mutual assistance, mutual consultation, and adherence to fraternal decisions. He wants there to be many monasteries in one area, but for everyone to gather in one. He expresses this in his answer to the question: is it necessary to found many brotherhoods in one village? – (Ex. 35). “The proposed question,” he says, explains to us the example of bodily members, usefully used for many things. For the word showed that the body, with a good structure, adapted to any mode of action, needs eyes, a tongue, and other necessary and most important members; but it is difficult and rarely possible to find a soul capable of being an eye to many. By its very strictness, it is required that the abbot of the brotherhood be prudent, and strong enough in words, and sober (with mental sobriety), and compassionate, and with a perfect heart, seek God’s justifications. Is it possible to meet many such people in one village? And even if it were to happen that two or three such people were found—a matter, however, not easy and something we have not yet encountered—then it would be much better to take charge of them together and make each other’s work easier, so that, for example, during the absence or lack of leisure time of one of them, or in some other circumstances (due to which one abbot often happens to be excommunicated from the brotherhood), the other would be ready to compensate for the lack. And if this does not happen, then another can go to another brotherhood that needs a leader.” “But the experience of what is happening in the world can help us a lot in solving the proposed issue. Just as those skilled in common arts have competition with those practicing the same art; and this, in the most inconspicuous way, usually produces rivalry; so most often the same thing happens in ascetic life. Having begun by competing in a wonderful matter and trying to outdo each other, or in hospitality, or in multiplying the number of companions, or in some other similar matter, over time they get into quarrels. Then the brethren coming from other monasteries are in great doubt, and instead of peace they find difficulty; They share their thoughts on whether to join this or that brotherhood; and the preference is offensive, and it is impossible to fully appreciate one or another brotherhood, especially when haste is required; and initially those entering the hostel become very worried about which of the abbots they should choose as the leader of their lives, but to choose one without a doubt means not to approve of the others. And because of this, from the very beginning they are infected with exaltation, not preparing themselves to be disciples, but getting used to being judges and connoisseurs of brotherhood.” “So, since there is nothing good in the separation of monasteries, and much that is contrary to it is evident, it is completely useless to separate one monastery from another. But if the division had occurred before this, then it is necessary to hasten to correct it, especially after experiencing the harm from experience. Remaining in the division is an obvious rivalry: “if anyone imagines being contentious,” says the Apostle, “we are not imams of such a custom, lower than the church of God” (1 Cor. 11:16).” “And what will they present as an obstacle to connection? Are they vital needs? But in general life they are easy to acquire; because one lamp, one hearth, and something like this can be enough for everyone. For if there is anything else, then convenience in this regard must be sought by all means, bringing the acquisition of what is necessary to the smallest quantity. Moreover, during a separate life, a larger number of people who would provide the brotherhood with needs from the outside is needed; and in the case of aggregate – half. And how difficult it is to find a person who would not disgrace the name of Christ, but during his absences, when meeting with the laity, behaved worthy of his vow, this is known to you even before my word.” “However, how can those who remain in the division edify those living in the world, either, in case of need, inclining them to peace, or convincing them to fulfill other commandments, if they themselves bring upon themselves evil suspicion by not uniting?” “Above all this, we hear what the Apostle writes to the Philippians: “Fill my joy, that you may also be wise, having the same love, being of one accord, of one mind; nothing because of zeal or vanity, but with humility of mind, creating more for yourself: not your own, but also your friends” (Phil. 2:2-4). What proof of humility is greater than that the superiors of the fraternity submit to each other? For, if they are equal in spiritual gifts, then it is better for them to strive together, as the Lord himself showed us this, “sending two apostles” (Mark 6:7). And each of them, without a doubt, will wish to joyfully submit to the other, remembering the word of the Lord, Who says: “He who humbles himself will be exalted” (Luke 18:14). And if it happens that one is shorter and the other is taller, then it will be much more useful for the weak if he is accepted into the community of the stronger.” “And isn’t this a clear disobedience of the Apostolic commandment, which says: “Look not at each one’s own, but also at each one’s friends”? For, as I argue, with separate residence it is impossible to succeed in this, when each brotherhood has care, in fact, only for those who belong to it, but shuns concern for others, which, as I said, obviously contradicts the Apostolic commandment. And from the repeated testimony in Acts about the saints, about whom it is written in one place: “the people believed with one heart and soul” (Acts 4:32); and in another: “all who believed were together, and all things were in common” (Acts 2:44), it is clear that they had no division, no one lived according to their own will, but they were all governed, being under the same care; and this was observed in a number that reached as much as five thousand, which is why, perhaps, there were quite a few things that, according to human calculations, seemed to be an obstacle to the union. And if in each village the number of brethren present is much smaller, then what is the reason for allowing them to be divided among themselves? Oh, if only it were possible that not only those gathered together in one village would always live together, but that many brotherhoods in different places, under the common care of people who are capable of wisely arranging what is beneficial for everyone without respect to persons, would be edified in the unity of the spirit and in the union of peace!” (Prov. 35). 415. When brotherhoods have already been established separately from one another, based on the conviction of their necessity, their superiors are advised to organize from time to time mutual conferences on matters of governance. “It is good that the superiors of the brotherhoods, at certain times and in certain places, should have meetings at which they would inform each other about cases that were encountered beyond any expectation, about incorrigible moral vices, and about how they acted in each case, so that an error committed by someone would be more reliably revealed in the court of many, and what was done correctly would be confirmed by the testimony of a large number” (Proverbs 54). 416. Brotherhoods should help one another in material needs - when one is miserable, and another nearby is enough. For “those who have been taught out of the love of Christ to lay down their souls for one another, can they be stingy in what is necessary for the body, as if forgetting the one who said: “You are hungry and will not give Me food” (Matthew 25:42) and so on? “But if this happens, that is, that a sufficient brotherhood will be little inclined to sociability, the poor should have long-suffering, imitating Lazarus, in the confidence of receiving consolation in the next century” (Kr. 181). 417. Also, in the case of mutual trading between fraternities, it is instilled not to pursue selfish goals in this case. There was a question: “A brotherhood, when bargaining with another brotherhood, is it necessary to ask for the proper price for an item?” it was answered: “I cannot say whether the Scripture allows the brethren to buy from each other and sell to each other; because we are taught to share with each other in need, according to what is written: “your abundance is for their deprivation, and their abundance is for your deprivation, so that there may be equality” (2 Cor. 8:14). If, however, such a need arises, then the buyer should try to ensure that the price is no less than the proper price, rather than the seller. Let both remember him who said: “It is not good for a righteous man to do vanity” (Prov. 17:26)” (Cr. 285). 418. Brotherhoods must help one another in measures to correct those who are faulty. Those in charge of spiritual societies must act in a spirit of mutual goodwill, and taking care of each other, not destroy what others have built, and not simply and indiscriminately accept those who leave other brotherhoods. For this is complete confusion, disorder and destruction of spiritual affairs. Because the most intelligent of the brethren remain firmly in goodness, holding on to the fear of God; and the lazy and careless are led and directed to good by human shame and need imposed by people; Thus, if a careless person sees that he can, without fear, run away from the labors assigned to him in the society he has once chosen, move to another monastery and live there without fear and intemperately, then he will easily break away from the union, and the one who hastily accepts it will be guilty of his death. And when this evil multiplies, then those who live well will often be seduced from the straight and right path, and the destruction of all of them will be gathered at the head of the one who gives rise to such attempts. So, to prevent this from happening, let us admonish those who apostate from their brethren and return them to where they came from; if they do not listen to us, we will be careful and turn away from them, avoid meeting with them, and instill this in all the brethren: so that either they themselves, wise by such aversion, will again enter their fence and graze from the shepherd placed over them; or, if they remain stubborn in their renunciation of spiritual communication, then at least others, seeing how they are abhorred, would be chaste by their example, and avoiding shame, would be afraid to imitate them. “And to show that these are not my words, but the clear words of the Spirit, I will give you the words of Paul, with which he denounced those who live intemperately, subjecting to punishment, along with others, both drunkards and slanderers: “If,” he says, there be a fornicator, or a molester, or a drunkard, with such is lower than food” (1 Cor. 5:11). And in another place, pointing to “those who do nothing, but go around deceitfully” (2 Thessalonians 3:11), he says: “Make such a name, and do not mix with him” (––14). And that he who breaks his vows given to the Holy Spirit does worse than those who are annoying, drunkards, and those who spend their lives in idleness, this is obvious to everyone. So, reason itself rightly convinces us, those people who ruin spiritual decency, to prohibit and block all relations with those who preserve it. The absence of a brother from the monastery only remains reprehensible when it happens by determination of the abbot to organize the affairs of the monastery” (Ust. 33). 419. The unseemly image of these wandering ones is depicted in bright colors in the 8th chapter of the ascetic statutes. “We must beware of those who do not get along in one place, move from one brotherhood to another, indulging in incessant and unrelenting impetuosity, incessantly run around monasteries and, of course, under the guise of spiritual love, fulfill the desires of the flesh; in whose soul there is nothing permanent, solid, orderly, adorned with prudence, but there is everything that is vain, malicious, full of anxiety and unreason, deceit and hypocrisy, lies and deceptive flattery. Their tongue is ignorant and their belly is immoderate, their soul is always ready to fly and rush headlong, their thoughts are like the flight of bats, they never follow a straight direction, but rush at all angles and conveniently turn back, they discover something else in their first impulses, they strive for another, beyond all expectation, due to the changeability of their location, they crawl a lot and do not lean forward at all. They are also like animals under the jugular, which are driven around millstones, and which walk a lot, but always remain in the same place, and although their bodies become tired, they do not leave the small space. So these people, always stumbling in bodily passions, do not ascend to spiritual heights, but run along an endless wheel, constantly driven by bodily pleasures and lusts, drawn away from the same thing to the same thing and, due to the vicissitudes of will, not freed from evil slavery. Instead of bait, they appear to those looking at them to have a sheepish appearance, but inside they hide a greedy, malicious and cunning fox; They try to seduce many others into equal evil, namely those who, not being under the control of reason, easily surrender to the will of both good and bad leaders, then recognizing as good what the other indicates, or right, which they only believe is plausible. And they try to drag such people into their abyss, thinking that the corruption of the deceived will either serve to their own justification, and that accomplices in vice will reduce their guilt. Therefore, it is necessary to beware of them by all means, so that they do not harm others by imparting spiritual infection to them, and so that, after blocking their access everywhere, they themselves, although late, turn to goodness, accepting shame as their mentor, and in the aversion of honest people from them, finding admonition to flee vice. Paul also taught this, speaking about those who do nothing, but are curious about everything: “This, he says, signify and do not mix with it, so that it will be put to shame” (2 Thess. 3:14). 23. Final admonition - to finally be zealous for a strict life (Pages 87–95) “I beg you, through the love of our Lord Jesus Christ, who gave Himself for our sins, let us finally take care of our souls, grieve over the vanity of our past life, let us begin to strive for the sake of the future for the glory of God, and His Christ and the Holy Spirit. Let us not remain in laziness, and in this relaxation, so that we, through laziness, lose the present, and postpone the beginning of affairs until tomorrow and the following days, when then the claimant of our souls will catch us, not stocked with good deeds, and not be deprived of the joy of the bridal chamber, and not cry in vain and uselessly lamenting about the poorly spent time of life, when nothing will help those who repent. “Now is the time acceptable,” says the Apostle, “now is the day of salvation” (2 Cor. 6:2). This age is the age of repentance, and that of reward; this one is doing, and that one is taking bribes; this one is patience, and that one is consolation. Now God is a helper to those who turn from the evil path, but then a terrible torturer of human deeds, words and thoughts. Now we use patience, and then we will know justice when we rise - some to eternal torment, and others to eternal life, and each will receive according to his deeds. Until when will we put off obedience to Christ, who called us to His heavenly kingdom? Shall we not sober up? Shall we not call ourselves from ordinary life to the severity of the Gospel? Shall we not imagine before the eyes of that terrible and glorious day of the Lord, in which the kingdom of heaven will receive those who approach the right side of the Lord with deeds, and for the lack of good deeds those rejected to the left side will be hidden by fiery hell and eternal darkness? It is said: “She will weep and gnash her teeth” (Matthew 25:30)”? “And we say that we desire the kingdom of heaven, but we do not care about how we can achieve it, and without taking upon ourselves any labor for the sake of the Lord’s commandment, out of the vanity of our mind we assume that we will receive the same honors as those who opposed sin even to death. Who, while sitting at home during sowing, or indulging in sleep, at the onset of harvest, filled the depths of the handles? Who gathered grapes that he himself did not plant and cultivate? Whose labors are the fruits, the honor and the crowns belong to the victorious. Will a person ever be crowned if he did not take off his clothes to fight the enemy, when, according to the Apostolic word, he must not only win, but also “contend lawfully” (2 Tim. 2:5), that is, not abandon even a little of what is prescribed, but still do as is legal? For it is said: “Blessed is that servant, whom the Lord will find, not doing whatever he does, but doing the same” (Luke 12:43).” “How, then, having preferred a voluptuous life to a life according to the commandment, can we promise ourselves bliss, dwelling with the saints, and joy with the Angels in the presence of Christ? Such dreams are indeed characteristic of the child's mind. How will I be with Job, when I did not accept even the most ordinary sorrow with thanksgiving? How will I deal with David when I did not deal generously with my enemy? How will I be with Daniel when I did not seek God with unceasing abstinence and unceasing prayer? How will I be with each of the saints when I did not follow in their footsteps? What heroic hero is so unreasonable that he would award equal crowns to both the winner and the one who did not undertake the feat? What military leader ever called for an equal division of spoils between those who won and those who did not show up for battle? “God is good, but also just. And it is characteristic of the just to reward according to his dignity, as it is written: “The Lord pleases the good and the upright in heart: but the Lord will lead away those who turn aside into corruption with the workers of iniquity” (Ps. 125:4-5). God is merciful, but also Judge; for it is said: “The Lord loves alms and justice” (Ps. 32:5). Therefore, the Prophet says: “I will sing to You of mercy and judgment, O Lord” (Ps. 100:1). It is given to us to know to whom He is merciful, for it is said: “Blessed are the mercy, for they will show mercy” (Matthew 5:7). Do you see how judiciously he uses mercy? He does not show mercy without judgment and does not judge without mercy. “For the Lord is merciful and righteous” (Ps. 115:4).” “Therefore, let us not know God halfway, and turn His love for mankind into a reason for laziness. This is why there are thunders, this is why there is lightning, so that goodness will not be despised. He who commands the sun to shine also punishes him with blindness; He who gives rain also rains fire. One shows kindness, the other shows severity; Either we will love for the first, or we will fear for the second, so that it will not be said to us: “Or do you not seek the riches of His goodness and meekness and long-suffering, not knowing how the goodness of God leads you to repentance? Because of your cruelty and unrepentant heart, you stored up wrath for yourself in the day of wrath" (Rom. 2:4-5)." “So, since it is impossible to be saved without doing works in accordance with the commandment of God, and it is not safe to neglect anything that is commanded; then we, devotees of piety, who have preferred a silent and calm life, as conducive to the observance of the Gospel commandments, will take care how to make sure that nothing of the prescribed remains for us without fulfillment? For if the man of God must be perfect, as it is written (2 Timothy 3:17); then, out of all necessity, it is necessary for him, through every commandment, to be prepared to the measure of the age of the fulfillment of Christ; because according to the law of God, although something pure, if damaged, is not accepted as a sacrifice to God.” He applies the number to the number of those who ate the Old Testament Passover and says: so that it should not be less than 10; – and a larger number is desirable (vol. 5, p. 71). In Space Right Question 35: Is it necessary to organize many brotherhoods in one village? - he decides: one thing is better. Between the letters of St. Gregory has not survived; but what it was is clear from the answer of St. Vasily (Writing 2). Page 78. Quotes from the 5 preliminary words about asceticism will be referred to as pages; quotations from lengthy and short rules - in number, with an indication of the lengthy ones: Pr. and for short ones: Kr. Quotes from ascetics. statutes will be indicated by its chapters with the sign of the Constitution. Everything is in the 5th volume of his works in Russian translation. Josephus Flavius ​​relates this legend. In Egypt, the climate made this matter much easier, both regarding housing, and regarding food and clothing. In Egypt there was no such deprivation, due to the multitude of hermits and the flatness of the place where they settled. There were many cells in everyone's sight: the brothers communicated with each other and had eminent elders, strong in spirit. St. Basil brings everywhere instead of worthy of a bribe - worthy of food. From this it is clear that the vow was made in church according to a special rite, both prayerful and blessing. This is how others read it instead of the ear. From communication with the brethren at table and work, in prayer and communion of the Holy Mysteries of Christ. Maybe this is excommunication from Communion, - or the same thing as being excommunicated, - or - being left without lunch. This is an unusual blessing from the abbot, but something received in the dining room or in the church, as a blessing; - Isn’t it an angidor with eating and St. water, as is done in the monastery of St. Savva, after every Liturgy? Your own - relative; or “friend” here means a monk, and “stranger” means a layman. This is some kind of general prayer before going to bed, distinguished from others by the Lord’s Prayer. Έυχτηρίϑ; Perhaps the bedroom was also a prayer room, a private room, a fraternal one. Which, perhaps, he should bear with him, or refusing to serve with him. This might be lunch; and the one leaving the meal is one of those serving. You might be interested in: