Послание св. Афанасия Великого к монаху Аммуну Правило 1 Афанасия Великого

All God's creations are good and pure. For the word of God did not create anything unprofitable or unclean. For the fragrance of Christ is among those who are being saved, according to the Apostle (2 Cor. 2:15). since the arrows of the devil are different and varied, and he drives those who think immaculately to indignation, distracts the brethren from their usual exercise, instilling in them thoughts of uncleanness and defilement: then, by the grace of our Savior, in short words, let us drive away the evil deception, and let us confirm the thoughts of the simplest. To the pure all things are pure; But for those who are defiled and unbelieving, nothing is pure, but their mind and conscience are defiled (Titus 1:15). I am amazed at the trick of the devil, that although he is corrupt and destructive, he apparently puts in thoughts of purity. But what he does is more of a slander or a temptation. For, as I said, in order to distract the ascetics from their usual and saving care, and in this, as he imagines, to defeat them, for this he stirs up such rumors that do not bring any benefit to life, but only empty questions and vanity, which should be avoided. For tell me, beloved and most reverent, what is a sinful or unclean natural eruption, such as, for example, who would want to blame the discharge of phlegm from the nostrils and spitting from the mouth? We can talk about more than this, about the eruptions of the womb, which are necessary for the life of an animal. Moreover, if we believe, according to the divine scripture, that man is the work of God’s hands, then how could a desecrated work be done from pure power? And if we are the race of God, according to the divine scripture of the Apostolic Acts (Acts 17:28): then we have nothing unclean in ourselves. For then only we become defiled when we commit sin, the worst of every stench. When any natural involuntary eruption occurs: then we, along with others, are subjected to this, as was said above, by natural necessity. But since those who only want to contradict the just words, especially those created by God, also incorrectly cite the word of the Gospel, as if it is not the one that comes in that defiles a person, but the one that goes out, then it is necessary to expose this absurdity of theirs (for I will not call this questioning) to expose. Firstly, they, out of their ignorance, misuse the scriptures as if they were not approved. The reason of the divine word is the following: when some, like these, doubted about food, then the Lord himself, resolving their ignorance, or, moreover, exposing their error, said: it is not what enters the mouth that defiles a person, but what comes out of the mouth defiles a person (Matthew 15:11). Therefore he adds: where is it coming from? from the heart. For he knows that there are evil treasures of evil thoughts and other sins. In short, the apostle, who was taught this, says: food does not bring us closer to God (1 Cor. 8:8). Blessedly, someone can say (say; editor's note) in the present case: some natural eruption will not lead us to punishment. Perhaps doctors (even if external dissenters will be convinced) will say in defense of this that the animal is given certain necessary outcomes for the deposition of excess moisture nourished in each of our members, which is the essence of the excess of the head of the hair, and the moisture from the head that separates and emanates from the womb, as well as this excess in the seminal vessels. And so, most God-loving elder, what sin is there before God, when the Lord who created the animal himself wanted and created for these members to have such outcomes? But it is necessary to prevent the contradictions of the evil ones. For they can say: therefore, even the use itself will not be a sin, when the tools were created by the Creator. We will silence such people by questioning them, asking this question: about what use of the verb: is it legal? Is it about the one that God allowed, saying: be fruitful and multiply, and fill the earth (Gen. 1:28): about the one that the Apostle allowed with the verb: let marriage be honorable for all and the bed undefiled (Heb. 13:4)? or about the one that happens between people, but happens secretly and adulterously? For in other cases of life we ​​find a difference that occurs due to certain circumstances, for example: it is not permissible to kill, but killing enemies in battle is both lawful and worthy of praise. Such great honors are awarded to the valiant in battle, and pillars are erected for them, proclaiming their excellent deeds. Thus, the same thing, depending on the time, and in some circumstances, is not permissible: but in other circumstances, and in good time, it is permissible and permitted. We should think the same way about bodily copulation. Blessed is he who in his youth, having formed a free couple, uses his nature to bear children. But if it is for lust, then fornicators and adulterers are subject to the punishment announced by the Apostle (Heb. 13:4). For there are two paths in life regarding this subject. One is ordinary and everyday, that is, marriage; the other is angelic and there is none more excellent, that is, virginity. If someone has chosen the worldly path, that is, marriage, then he is not subject to blame, but he will not receive many gifts, although he will, however, receive some, for it also bears fruit threefold. If anyone has accepted the pure and premium path, although his path is harsher and more difficult than the first, he will accept more wonderful gifts: for he has brought forth perfect fruit, a hundredfold. Such unclean and crafty questions have their own solutions, prepared in ancient times by the divine scriptures. And so, father, strengthen the flock subordinate to you with apostolic exhortations, gospel consolations, psalm advice, saying to the Lord: revive me according to your word (Ps. 119:25). His Word consists in serving Him from a pure heart. For knowing this, the same prophet, as if explaining himself, says: create in me a pure heart, O God (Ps. 50:12), so that evil thoughts do not disturb me, and again, and strengthen me with the sovereign Spirit (Ps. 50:14), so that if when thoughts disturb me, some powerful power emanating from You will strengthen me, like some stronghold Having taught such and similar advice, you too, saying to those who are slowly submitting to the truth: I will teach the wicked your ways (Ps. 50:15), and trusting in the Lord, as if you will convince them to retreat from such malice, sing: and the wicked will turn to you. Let those who maliciously question from such vain labor cease, and those who doubt out of simplicity, be strengthened by the sovereign spirit: but you, who firmly know the truth, hold it inviolably and unshakably, in Christ Jesus our Lord, with Him be glory and power to the Father with the Holy Spirit, forever and ever, Amen. (Ap. 5, 51; Trul. 4, 13; Dionysius Alex. 4; Timothy Alex. 12). The present letter of Saint Athanasius, written before 356, is addressed to the famous Nitrian monk Ammun. Some of the monks were tempted by various night dreams; in particular, when an ecrisis occurred in a dream, they considered it a bodily desecration, for which they turned to Ammun for advice. Ammun, in turn, asked Athanasius, who answered him with this message, which contains a detailed explanation of the 4th rule of Dionysius of Alexandria. It is interesting that at the end of the letter Athanasius mentions two paths of life: the path of marriage (του γάμου) and virginity (της παρθενίας). He approves of marriage, but considers virginity much more exalted, for marriage, he says, brings only the thirtieth fruit to a person, but virginity a hundredfold. Athanasius bases this teaching on the Holy Scriptures (Matthew 19:29; Mark 10:30; 1 Cor. 7:1, 32–36, etc.) 132. See Zonara's interpretation of this rule (Af. Synth., IV, 70 et seq.), as well as the interpretation of Archim. John (ment. op., II, 2 et seq.). You might be interested in: