Scholastic debate with Abba Mark

Essay by Rev. Mark of the Ascetic “Debate of a scholastic with Abba Mark” is written in the genre of dialogue and consists of 2 parts: in the 1st part the monk answers questions from a lawyer or advocate, in the 2nd he talks with the monks who listened to the previous conversation. The lawyer reproaches the monks for the fact that, in his opinion, they are inactive, remain in unnatural idleness and neglect the judicial system, in which he himself was a member, and for the fact that, in his opinion: “On what do you, monks, base your claim that those who offend us should not be brought to justice, and what are you doing, moving away from sensual things and affairs? I really blame you for this, as people who illegally eliminate the court and unnaturally (prefer) idleness.” St. Mark says that making monks is a search for the Kingdom of Heaven. Based on the Holy Scriptures, he shows that when resolving controversial issues, Christians are guided by the Gospel law, and the Gospel commands to forgive offenders. The lawyer also expresses his bewilderment about the difference between philosophical knowledge and Christian ascetic epistemology. The elder in response points out that Christian epistemology is built on prayer as an appeal to the Source of true knowledge, God. St. Mark focuses on the problem of theodicy. He emphasizes that God is not the cause of suffering, it is the person himself who commits lawlessness. This rule excludes the suffering of Christ, Who, having accepted us, made Himself a debtor for us. Some suffer for their own deeds, and some for the deeds of their neighbors, taking on their guilt. Moreover, acceptance can be not only voluntary out of love, but also involuntary out of malice, when the one who offends his neighbor takes upon himself his temptations. Researchers suggest that the work was directed, in particular, against the Nestorians, because of the phrase it contains: “the Word made man is one, and not two, although we understand Him as consisting of two natures, united inseparably and unmerged.” *The title of the work in Greek is ᾿Αντιβολὴ πρός τινα σχολαστικόν. *The title of the works in Latin is Disputatio cum quodam causidico. One of the eloquent lawyers asked the elder (St. Mark) the ascetic, saying: “I ask you, enlighten me, who wants to know on what basis you, monks, are based, arguing that those who offend us should not be brought to justice, and what are you doing, moving away from sensory things and deeds? I very much blame you for this, as people who illegally eliminate the court and unnaturally (prefer) idleness. If I find out that you are doing this out of wisdom; then it is necessary that you yourself, abandoning such censure, jealous of your virtue.” The ascetic, having first prayed in his mind, answered him like this: “If you, a learned man, want to be convinced of this, then you should learn this from people who know this well, for we are still among the students. But since you, as you said, came to the ignorant of your own free will, wanting to verify what was said (by you), then listen. The monks do not adhere to wisdom that is contrary to the Church, but try to follow the wisdom of Christ, in the words of the Apostle: “Let this be wisdom in you, even in Christ Jesus: Who, in the form of God, was not equal with God by admiration; but He made Himself a little, and took on the form of a servant” (Phil. 2:5-7). Know that this way of thinking and life is given by God and gives rise to a great virtue - humility. The Lord commanded this work to be done in the Church, saying: “Do not do the things that perish, but abid in eternal life” (John 6:27).” The lawyer said: “I ask (you, tell us) so that we also know: what is this matter?” The ascetic answered: “To seek through prayer the Kingdom of God and His righteousness, which is “within us,” as the Lord said (Luke 17:21), who promised to “add” to those who seek it everything necessary for the body (Matthew 6:31). How then do you call us, who heard this from the Lord, believed (His word) and fulfilled it to the best of our ability, not acting according to nature? If you see this as unnatural, then know who you are blaming - God commanded this. Likewise, not to bring those who offend (us) to justice is a commandment of God. How then do those who fulfill it act unlawfully, when God said through the prophet: “Vengeance is mine, I will repay, says the Lord” (Deut. 32:35); and Christ in the Gospel: “Judge not, and you will not be judged: (and) condemn not, lest you be condemned: forgive, and they will forgive you” (Luke 6:37), and the Apostle says: “Before the time, judge nothing” (1 Cor. 4:5); and also: “not avenging oneself”; and in another place: “Who art thou, a judge of a strange servant” (Rom. 12:19, 14:4)? Who, after all this, established more righteous laws? Who, considering himself sinless, wants to judge those who offend ahead of time, and accuses those who try to fulfill the law of God of breaking the law and calls gentleness malice?” Question: Having heard this, the scholastic said: “Do rulers sin when they punish those who offend and give those who are offended their due in justice?” Answer: The elder answered: “It is not the judges who sin, but those who hand over those who have offended them to them, without leaving them to God: and, firstly, they sin because everything that befalls them is tolerated for their own evil deeds and leads them to repentance, and not to revenge on others; secondly, because even if they suffered unjustly from the misfortune that happened, they still had to forgive the one who offended them, hearing the words of the Lord: “let them go, and they will let you go,” and not take revenge through people, thus leaving their evil deeds without forgiveness. “For princes,” according to the word of the Apostle, are not afraid of good deeds, but of evil” (Rom. 13:3). For they do not force pious people to accuse those who offend them, do not reproach those who do not hold vindictiveness, why, being offended, they do not resort to courts, but (only) satisfy those who want revenge; those who endure (insults) for God’s sake are honored and praised as the most reasonable. Just as judges do not involve those who do not want (to judge), and in avenging the offended, they do not sin. So, you should, O wise one, after external laws and knowledge, learn the spiritual law, accept the works of piety and endure all the sorrowful things that befall you as your own. For without this no one can become truly wise.” When the scholastic wanted to know what kind of works on piety these were, the elder told him: “The commandments of Christ, of which the first and greatest is love; for she “does not think evil, but loves everything, has faith in everything, trusts everything, endures everything” (1 Cor. 13:5,7), according to the word of Scripture, while doing all this, he cannot judge those who think to offend her. By this love we are distinguished from one another, but none of us achieves the fullness of its dignity, but expects that the grace of Christ will fill our shortcomings, unless we neglect to do according to our strength, for God knows how much we cannot do due to weakness and how much we do not fulfill the works of love due to negligence. But since love is strengthened not only by arbitrary labors, but also by occasional sorrows, therefore we need a lot of patience and meekness, with the assistance of God’s help. The Divine Apostle says: “If anyone thinks he is wise... in this world, let him be so that he will be wise” (1 Cor. 3:18). Such a superior does not condemn himself for lacking perfect love; but, on the contrary, he himself strives to achieve that in which they surpass him, and when he becomes equal to them, he again looks for others, greater than him, and, having found them, competes with them, and never stops in his quest until he finds some who surpass him in love. If someone does not liken himself to the highest, but condemns those who have not yet reached the degree of complete love as imperfect, he condemns himself, for it is said: “Do not condemn, lest you be condemned” (Luke 6:37). Hence it happens that those who are wise in speech only consider those who offend guilty; and those who are wise in the Spirit, even when they are offended by others, blame themselves if they do not willingly endure insults with joy, and not only blame themselves for this, but also because the sorrows come from their own previous guilt, although one sin is easier than another. He who takes revenge for himself, as it were, condemns God for the lack of justice, and whoever endures the sorrow that has come upon him as his own, he confesses the evil he has previously done, for which he suffers, enduring something heavy.” Question: Indignant at the accusations, the scholastic said (to this): “If the spiritual law commands you so according to the institution of God, as you said, then why do some monks, adhering to this law, fall?” Answer: The elder answered: “It is not those who fall who cling to it, but those who abandon it, and, being robbed by vanity and concern for the things of life, do not care about the most important thing in it - about prayer, I say, and humility. That is why the devil does not prevent us from thinking and doing everything in life, just to remove us from prayer and humility, for he knows that what is done without these two (virtues), although it is good, he will later someday take away. I mean prayer not only performed with the body, but also offered to God with an undistracted thought. For if one of these two (body and thought) is untimely separated, then both, remaining alone, are subject not to God, but to their own will.” The scholastic asked: Does the body have will without thought? The ascetic’s answer: It has, as the apostle says: “For sometimes we are also disobedient” (Tit. 3:3), “doing the will of the flesh” (Eph. 2:3); and again: “the flesh lusts against the spirit, and the spirit against the flesh” (Gal. 5:17). This means that the flesh has both lust and will, which many do not know, for they do not listen to their thoughts and agree with them. Therefore, not only those who do not care about prayer, but also those who do not pay attention to it in their minds are disturbed (by thoughts). We said this not to condemn others, but to acknowledge our own shortcomings, for the former is a sign of pride, and the latter of humility: “But God resists the proud, but gives grace to the humble” (1 Pet. 5:5), through which He leads us not only to knowledge, but also to the habit of sacred virtue, that is, undistracted prayer. And blessed Paul, wanting us not to be at all negligent about her, says: “pray without ceasing” (1 Thess. 5:17); and at the same time, pointing out the lack of entertainment of the mind, he said: “Do not be conformed to this world, but be transformed by the renewing of your mind; to test you, what is the good and acceptable and perfect will of God" (Rom. 12:2), Since God, out of our lack of faith and weakness, gave various commandments, so that everyone, according to his efforts, would avoid torment and receive salvation; then the apostle instructs us to the perfect will of God, wanting us not to be judged at all, knowing that prayer contributes to the fulfillment of all the commandments, he does not cease to command about it repeatedly and in a variety of ways and says: “praying at all times in the Spirit, and constantly vigilant in this regard with all patience and prayer” (Eph. 6:18). From this we see that prayer can be different: for one thing is to pray to God with an unentertained thought, and another thing is to stand in prayer with the body and be entertained by thought; it is also another thing to choose a time and, having finished worldly conversations and activities, to pray, and another thing is to prefer and submit prayer as much as possible to all worldly concerns, according to the word of the same apostle: “The Lord is near.” “Do not be anxious about anything, but in everything by prayer and supplication... let your requests be made to God” (Phil. 4:5–6). Just as blessed Peter says: “Be wise and sober in your prayers, casting all your sorrow away from Nan, for He cares for you” (1 Pet. 4:7,5:7). Firstly, the Lord Himself, knowing that everything is confirmed by prayer, said: “Do not worry about... what we eat, or what we drink, or what we wear: seek first the Kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:31,33). But perhaps the Lord is calling us through this to greater faith: for who, leaving concern for temporary things and not enduring poverty in them, will not believe God regarding eternal blessings? Having discovered this, the Lord said: “he who is faithful in little is also faithful in much” (Luke 16:10). But in this too He condescended to us philanthropically, for, knowing that daily care for the body is inevitable for us, He did not cut off daily care, but, allowing us to take care of the present day very decently, Godly and philanthropically commands us not to worry about tomorrow; for it is impossible for people clothed with a body not to care at all about what pertains to the life of the body: through prayer and abstinence a lot can be reduced into a little, but it is impossible to completely despise everything (related to the body). So, whoever, according to Scripture, desires to reach the age of “perfect man, according to the age of the fulfillment of Christ” (Eph. 4:13) should not prefer various services to prayer and unnecessarily, as it happens, take them upon himself; but those who meet for some reason and according to the sight of God should not shy away from and reject them under the pretext of prayer, but he (needs) to recognize the difference (between prayer and other activities) and serve the sight of God without testing. Whoever thinks differently does not believe that one commandment is, according to Scripture, higher and more important than another, and does not want, according to the word of the prophet, “to be guided by all the commandments” (Ps. 119:128) that meet him according to God’s providence. But although the necessary and prudent tasks that we face are inevitable, we must reject untimely activities, preferring prayer to them, and especially reject those that involve us in large expenses and the collection of unnecessary possessions. For as much as someone limits them about the Lord and cuts off their superfluous substance, so much does the thought keep from entertainment, and as much as the thought restrains, so much gives place to pure prayer and shows sincere faith in Christ. If someone, due to lack of faith or some other weakness, cannot do this, then at least let him know the truth and, according to his strength, let him stretch forward, blaming himself for infancy. For it is better to be held accountable for a lack of (deeds), and not for deception and exaltation, may the Lord’s parable of the publican and the Pharisee confirm you of this. So, let us also try, through hope and prayer, to distance ourselves from all worldly cares, but if we cannot fulfill this perfectly, then we will bring God confession of our shortcomings, but we will not abandon diligence in prayer, for it is better to be reproached for a private omission than for complete abandonment. In all that we have said about prayer and inevitable service, we need a lot of admonition from God to reason in order to know when and what activity we should prefer to prayer. For everyone, practicing in his favorite occupation, thinks that he is performing a proper service, not knowing that all our deeds must be directed to please God, and not to please ourselves. Еще же труднее рассудить, что и эти необходимые и неизбежные заповеди не всегда к исполнению суть одни и те же, но одна из них в свое время должна быть предпочтена другой, ибо каждое из служений не всегда, но в свое время совершается, а служба молитвы узаконена непрестанною; посему мы и должны ее предпочитать занятиям, в которых не настоит необходимой надобности. И все апостолы, уча о сем различии народ, желавший привлечь их к служению, говорили: «не угодно есть нам, оставльшым слово Божие, служимы трапезам: усмотрите убо, братие, мужы от вас свидетелствованы седмь... ихже поставим над службою сею: мы же в молитве и служении слова пребудем. And this word was pleasing before all the people” (Acts 6:2–5). What can we learn from this? Тому, что людям, которые не могут пребывать в молитве, хорошо находиться в служении, чтобы нам не лишиться того и другого, и тем, которые могут – лучше не нерадеть о лучшем. Вопрос: Схоластик, услыша это, сказал: «Как же мирские мудрецы, нерадя о молитве, не падают, но охраняют себя любомудрием?» Answer: The elder, sighing, answered: “You rightly said that they do not fall, for, having once fallen in a terrible and twofold fall - heaping, I say, and negligence, they cannot get up without prayer, and they have no reason to fall. And what need does the devil have to fight with those who always lie on the ground and never get up? Some sometimes win, sometimes they are defeated, they fall and get up, they insult and are insulted, they attack and are attacked; and others, due to their great ignorance, are in their first fall and do not even know that they have fallen. Is it to them that the prophet says with regret: “The food that falls does not rise, or the one who turns away will not return” (Jer. 8:4)? And again: “Arise, sleep, and rise from the dead, and Christ will give you light” (Eph. 5:14). To those who do not want to endure the labor of rebellion, remain in prayer and endure oppression (tribulation) for the sake of piety, for the future Kingdom, the prophet says: “In your destruction, O Israel, who will help you?” ( Hos. 13:9 ) “Neither a scab, nor a sore, nor a burning wound” ( Isa. 1:6 ). This is not one of the evils that happens involuntarily, no, it is an arbitrary wound and a sin leading to death, which is not healed even by the prayers of others. For it is said: “by the physicians of Babylon, and was not healed” (Jer. 51:9), because this is an arbitrary ailment, and “there is no plaster to apply, lower than oil, lower than obligation” (Is. 1:6), that is, assistance from others. This and similar things are spoken by the Divine Scripture to those who despise prayer and, without need and weakness, limit it to hours and seasons, while the Lord ordained always, night and day, and the apostles, to continually offer it to the Almighty God. This is how the Old Testament admonishes the one who trusts in himself and exalts himself in his wisdom: “Trust in God with all your heart; do not be proud of your wisdom” (Prov. 3:5). And these are not just words, as some thought, and therefore they acquired books, learned the power of what was written in them, and, having not fulfilled any of this, they become puffed up with simple knowledge alone, and, boasting of words and research, use the title of great wise men among the inexperienced. Without touching on hard work and without learning the secrets of this matter, they are much blamed by God and hardworking and pious men, for they, having used the original understanding of the Scriptures not for work, but having abused it for testimony, have lost the effective grace of the Holy Spirit. They are “one who boasts to their faces, but not to their hearts” (2 Cor. 5:12). Therefore, those who are inexperienced in doing it must touch it, for what is said in Scripture is not only said so that we know it, but so that we do it in practice. So, let us begin the work and, gradually succeeding, we will find that not only hope in God, but also firm faith, and unfeigned love, and unforgivingness, and love for the brethren, and self-control, and patience, and inner knowledge, and deliverance from temptations, grace-filled gifts, heartfelt confession and fervent tears through prayer are given to the faithful, and not only this (the above), but also the patience of those who experience sorrows, and pure love for one’s neighbor, and knowledge of the spiritual law, and the acquisition of God’s truth, and the influx of the Holy Spirit, and the giving of spiritual treasures, and everything that God promised to give to the faithful here and in the next century (they receive all this through prayer). And, in a word, it is impossible to restore the image of God in oneself in any other way except through the grace of God and faith, if a person with great humility remains mentally in undistracted prayer. How can those who, for ignorance and carelessness about prayer, have lost such and such benefits, say: “We have not fallen,” and attribute wisdom to themselves, not even understanding their fall; pathetic because they have fallen, and even more pathetic because of their inexperience in the matter, they gain only one thing - they force us to believe more in the Scripture, which says that “the wisdom of this world is violence with God” (1 Cor. 3:19), and that which comes down from God “is from above... from the Father of Lights” (James 1:17), and its sign is humility. Thus, those who want to please people, instead of Divine wisdom, have adopted human wisdom for themselves and, arrogant and boasting of it inwardly, have deceived many of the simplest, convincing them not to work in piety and prayer (to abide), but to philosophize “about the most precious words of human wisdom.” The apostle often condemns this human wisdom and calls it the annihilation of the Cross, saying in the Epistle to the Corinthians: “Christ did not send me to baptize, but to preach the gospel, not in the wisdom of speech, lest the cross of Christ be vain,” and again: “God chose the world through the wrath of the world, so that he might put to shame the wise... God has chosen both the base and the base of the world, and the things that are not, and He will bring to nothing the things that are, lest all flesh should boast before God” (1 Cor. 1:17,27-29). So, if, as indicated, God does not favor the sayings of Hellenic wisdom, but the works of prayer and humility, then are not those who practice them truly foolish, and, leaving the first form of piety as inconvenient to fulfill, do not want to be saved by either the second or even the third, but remain outside the sacred fence and deceive the simplest? When the scholastic wanted to know what types of piety these were, the ascetic answered: “There are three types of piety: the first, so as not to sin, the second, having sinned, to endure the sorrows that happen, and the third type is to cry about the lack of patience if we cannot endure the sorrows. For what is not corrected here by decent means of reconciliation (with God) necessarily brings upon us the judgment there. Unless God, seeing us crying and humbled, as He Himself knows, will blot out our sins with His omnipotent grace. If, in addition to negligence about the above, abandoning crying and humility, we justify ourselves with the words of worldly wisdom and for their sake we place ourselves above the pious, then how will we receive mercy, doing the opposite of mercy? Oh, how insinuating and how imperceptible is the passion of man-pleasing; it also possesses the wise! For the actions of other passions are easily visible to those who fulfill them, and therefore lead those possessed by them to weeping and humility, and man-pleasing is covered with words and forms of piety, so that it is difficult for people whom it deceives to see its modifications.” The scholastic asked: What are these modifications of man-pleasing? Moreover, and first of all, I want to know what human-pleasing is? I see that you do not give answers in a natural way, but look at things like an unscientist and condemn the useful with inappropriate arguments, so tell me the properties of this name, then I will believe you that you have comprehended its main harm. The ascetic answered: People-pleasing consists, I think, in pleasing people. These are the properties of this name that I know. The scholastic, surprised by these words as if it were something great, said: “You expressed yourself very fairly. Why do you, O most pious one, unjustly condemn what is just? Or does it seem unfair to you that everyone should not evaluate his own deeds himself, but should leave the assessment and judgment of their goodness to others more than to himself? I say that a thing that is displeasing to people and does not deserve praise from one’s neighbor cannot in any way constitute virtue or be called it; for I heard that the Divine Scripture says: “Let the sincere one praise you, and not your mouth, a stranger, and not your lips” (Prov. 27:2), and also: “Let everyone please your neighbor for good to build up” (Rom. 15:2), and also: “Be a Jew and a Greek and the Church of God without stumbling” (1 Cor. 10:32). Who can, without pleasing people, be without offense? Why did you go so deep, condemning man-pleasing? If, in your opinion, you should praise those who do not please people more than those who please them, then now it is appropriate for you to praise robbers, murderers, thieves, treacherous people, and adulterers, for they do not please any people. Although we were silent to everything you said hitherto, do not be surprised at this: we did this not out of ignorance of Scripture and not because we did not know what was more just, but wanted to listen to your words first. We also know how to forgive those who err in words, if they do this not arbitrarily, but because of their lack of training, and they attribute evil to the names of good, which happened to you, most pious, involuntarily; for you, wanting, as it seems to me, to reveal self-indulgence and its evil properties, called it man-pleasing. But since this (happened to you) not from your negligence, but from ignorance, it would be fair, in explaining the name (man-pleasing), to remain silent about its modifications as false, which you called so evil and incomprehensible that they also have wise people. The ascetic, seeing that the scientist was clearly indignant at the accusations and rejected what still needed to be said, fell silent for some time, so that it seemed to everyone listening that he, having been amazed by (his) conclusions, abandoned the compilation of evidence. Having opened his mouth, he said: “Since we came to these words not in order to win, but to receive benefit, you have hitherto remained silent, not because, as you said, you did not know more justly, but wanting to first listen to us, therefore we ask your honesty to fulfill your promise and teach us how the Divine Scripture condemns man-pleasing not under its own name, but under another. Knowing all the Scripture, you did a bad thing by remaining silent until now, for when you speak like this from the Scripture, we will not only be convinced of what was said before, but also in many other legends we will listen to you, who speaks more justly, although we, in simplicity, as you said, having mixed up the names, instead of passion, accused virtue.” Hearing this, the scholastic replied: “I did not say that I know all of Scripture, but partly. And you don’t challenge me to a conversation, but, having started it, if you are perplexed about how to support the provisions with evidence, remain silent - and you will receive forgiveness from us; if you can show that (Holy Scripture) condemns precisely man-pleasing, then speak, and we, of necessity, although we do not want it, will recognize the truth.” The ascetic said: “Let it be so; but where will we place the reproaches you unjustly inflicted on us?” The lawyer answered: “In the law of long-suffering, which you mentioned to us before.” “I praise your wisdom, not to say deceit,” said the elder, “you started talking about mercy towards ignorance, promising to give us what you yourself intended to receive for yourself; but let's leave this and turn to what is presented. Listen, then, to how Scripture condemns man-pleasing. Firstly, the prophet David says: “God scatters the bones of people-pleasers: I am ashamed, for God has despised them” (Ps. 53:6), and the apostle says: “Not before the eyes of those who work as people-pleasers” (Eph. 6:6), and again: “or I seek to please men; If he had pleased others yet, he would never have been a servant of Christ” (Gal. 1:10). And you will find a lot of this in the Divine Scripture if you read it.” Question: The lawyer said to this: “However, what I said is written there. So what does it mean that Scripture does not agree with itself? Answer: The ascetic answered: “It is not the Scripture that disagrees with itself, but our vision is dull to discern the truth. Not all people are wicked, and we are not all pious, therefore we should not please everyone, but only the good; In the same way, one does not displease everyone, but only the wicked. Therefore, the Lord, pointing to this, in the Gospel says: “Woe, when all men speak good things to you” (Luke 6:26), and not only in this, but also in what seems good, He forbids us to please people when we reveal good things to them, not for the sake of reproaching them and imitation, but for the sake of praise and some reward. And rightly so, for if anyone wants to please people for the sake of bodily reward, he will not receive from God a single spiritual gift, nor will he inherit the rewards there, for he already receives his reward here, as the Lord said in the Gospel not once, but many times, and, commanding about prayer, fasting and alms, commanded that we hide them from people.” When the elder was still pronouncing these words, the scholastic said in a loud voice: “Enough, I am convinced of this; Now all that remains for you is not to make guesses, not to make comparisons, but to clearly say what the modifications of man-pleasing are, so that we can reliably know whether, as you said, they are really so dark and incomprehensible that they can control even the wise?” The ascetic answered: “Listen wisely, and I will announce them to you by name, and you be attentive (and notice) if you find that everyone adopts them out of passion. The mother of these modifications and the first of them is unbelief, and behind it, as its offspring, are envy, hatred, flattery, jealousy, quarrels, hypocrisy, partiality, service only before the eyes, slander, lies, the appearance of false reverence, not true, and similar hard-to-notice and dark passions. But the worst thing is that some praise all this with skillful words as good and cover up the harm contained in them. If you want, then I will partially reveal their cunning: an insidious people-pleaser, advising one, plots intrigues to another; praising one, he blames the other; teaching his neighbor, he praises himself; takes part in court not in order to judge fairly, but in order to take revenge on the enemy, he denounces with caressing until, reproaching his enemy, he is accepted by him; slander without giving a name in order to cover up his slander; persuades the non-covetous to tell them what they need, as if wanting to give it to them, and when they say, he publicizes them as asking; he boasts before the inexperienced, and speaks humbly before the experienced, catching praise from both; when the virtuous are praised, he becomes indignant, and, starting another story, removes the praise; condemns rulers when they are absent, and when present, praises them to their faces; mocks the humble and spies on teachers in order to reproach them; degrades simplicity in order to show himself wise; the virtues of all his neighbors are ignored, and their misdeeds are kept in memory. And, to put it briefly, he seizes time in every possible way and fawns over people, (unwittingly) revealing the manifold passion of man-pleasing, and tries to hide his evil deeds by asking about others. True monks do not act this way, but, on the contrary, out of a sense of mercy, they ignore the evil deeds of others, and clearly show their own before God; That’s why they are condemned by people who do not know their intentions; for they do not try so much to please people as to please God. So, sometimes pleasing Him, sometimes humiliating oneself, and for both, they expect a reward from the Lord, Who said: “Be exalted and humble yourself; he who humbles himself will be exalted" (Luke 18:14)." The scholastic, offended by the accusations, said: “I was surprised, ascetic, both at your understanding and at the deceit of which you accuse others, but you yourself secretly have it. Being deprived of general education, you took up a rampage for God, calling it the greatest and most pleasing wisdom to God, and offered us prayer and works for piety in order to cover up your obvious lack of education with implicit piety. If you are truly the doer of what you say, then tomorrow we will find out by presenting you again with some provisions.” Having said this, the scientist stood up and left. The elder saw him off and, returning, prayed with tears. When the brethren asked to tell them the reason for his groaning, he replied: “I see that some of you were confused, and I conclude from this that you accepted the words of the lawyer not to benefit, but to your detriment, and believe that what was said brought you no benefit, but an insult. This is the reason for my complaint that, while telling others about the spiritual law, we ourselves do not observe it. If I did not follow, as I should have, the will of sad-faced people, but they know the law of God and believe that, according to Scripture, all sorrowful things do not befall us unjustly, then forgive me, an old man, for my feeble-mindedness; Let us only believe that we ourselves are to blame for the sorrows that befall us, if not by what we now said or did, then because of old debts.” Then one of the brethren, hoping for (his) abstinence, and therefore, as those who did not know the truth, tried to endure everything sorrowful, but with the wrong opinion, believing that he was suffering as a martyr, objected to the elder with insolence: “Where does the Scripture say that disasters befall people through the fault of each and according to the righteous Judgment of God?” At these words, great joy was expressed on the elder’s face, and he said: “When you look, beloved, you will find this in many chapters of both the Old and New Testaments. And if you wish, then we will show you a little, but having realized this, reject arrogance, or, more precisely, evil-wisdom, and acquire the gaze of God, who said: “Take My yoke upon you and teach me of Me, for I am meek and lowly in heart: and you will find rest for your souls” (Matthew 11:29).” The novice, dwelling on this word, said: “If, as you say, each of us imitates the humility of Christ in that he considers the sorrows that befall him as the reward due to him, then it means that Christ, having suffered, fulfilled His duty, but I consider the one who says this a blasphemer.” Hearing this, the abbot said: “I tried first to resolve your previous question, but since you added another one in order to cover up the decisions by confusing questions, we will explain this about the Lord, offering in contrast to this a decent question: “Tell me, beloved, are those only considered debtors who take on debt or those who guarantee for them?” " The novice answered: “Obviously, so are those who vouch for them.” The elder objected: “So, know for sure that Christ, having accepted us, made Himself a debtor, according to the word of Divine Scripture: “Lamb of God, take away the sins of the world. There was a curse against us” (John 1:29; Gal. 3:13); He who accepted death for everyone and died for us all, didn’t He accept you, tell us this clearly, and we will recognize ourselves as defeated.” The brother, falling (at the feet of the elder), said: “Although I have sinned out of ignorance, like a baby, I do not renounce the Receiver and Redeemer of our souls, for I know that people have no other hope of salvation, as the apostle says: “All who have sinned and come short of the glory of God will be justified by His grace” (Rom. 3:23,24).” Everyone benefited from the fact that the brother repented and learned the truth, and the elder continued: “Now it remains for us to show from Scripture that of the sad things that happen to us, nothing befalls us unjustly, but everything happens according to the righteous judgment of God. Some suffer for their own evil deeds, and others for their neighbors: “all the unrighteous go into the depths; but all righteousness comes from the Lord” (Prov. 16:33). That is why it is said: “Or there will be evil in the city, which the Lord will not do” (Amos 3:6), and also: “All the works of the Lord are in righteousness” (Prov. 16:9), and: “Whatever a man sows, the same will he also reap” (Gal. 6:7), and: “If our unrighteousness constitutes God’s righteousness, what do we say; Is it food that God is unrighteous and brings wrath... Let it not happen” (Rom. 3:5,6). So the three youths, being cast into the cave, teach us this way of thinking, saying that they were cast through their own fault (Dan. 3:28,31) and by the command of God, although they took upon themselves (at that time) the face of others. And Saint David, being insulted by Shimei, confessed that through his own fault and at the command of God he was insulted (2 Sam. 16:11). Isaiah and Jeremiah, Ezekiel, Daniel and other prophets foretold to the people (Israel) and tribes (pagans) that they would be overtaken in future times of tribulation in proportion to the sins of each, declaring to them both their guilt and disasters, for they are expressed this way: because they said this and did this and that, such and such befell them. And blessed David, explaining this, says in the psalm: “I understood, O Lord, that Thy judgment is righteous, and truly you humbled me” (Ps. 119:75), and again: “Thou hast given me reproach to the foolish. I was speechless and did not open my mouth, as You have created” (Ps. 38:9,10). So, we must, because of what we heard from the lawyer, speak to God the words of St. David: “I was speechless and did not open my mouth, as You created it,” and to thank that God sent him (as) an exposer of the evil thoughts hidden in us, so that we, having accurately examined our thoughts, corrected ourselves and did not doubt (the above), although we do not know much of the evil hidden in us; for only a perfect husband can remember all his shortcomings. If obvious shortcomings (ours) are not so easily noticed by us, then, even more so, thoughts, and we, not knowing most of the evil hidden in us, are embarrassed by the sorrows that befall us. We understand, as wise ones, that the Lord, for our benefit, allows sorrow to befall us and through this does us much good: firstly, through this the (evil) thoughts that secretly possess us are revealed, and upon their discovery the Lord gives us true and unfeigned humility; then he grants us deliverance from vain exaltation and the complete revelation of all evil hidden in us, according to what is written: “whoever does iniquity has penetrated into all things, so that they may be consumed forever and ever” (Ps. 91:8). Know for sure, brothers, that if we do not endure the sorrows that befall us with faith and gratitude, then we cannot recognize the evil hidden in us, but if we do not clearly recognize it, then we cannot reject real evil thoughts, nor seek cleansing from past evils, nor can we obtain firm confidence regarding the future.” Question: If the words of the scholastic are an exposure of our deeds, then why do we not find ourselves guilty of what was said? Answer: The tribulations and convictions that befall us, apparently, are not like our wines, but spiritually they preserve all the truth. We can also know this from Holy Scripture. Did those who died under the collapsed tower of Siloam bring down the tower on others? Or did the captives, who were taken to Babylon for seventy years to repent, take others captive to repent? These are not punitive cases, but just as soldiers, if they are convicted of any crime, are subject to the punishment of beating, but do not suffer the same evil that they did, so we are all punished by the sorrows that befall us in a timely manner and in a manner appropriate to repentance, but not in the same way, neither at the same time and nor with the same things. This leads many to disbelief in the truth of God, i.e. delay of time and the dissimilarity of the sorrows that befall us with our wines. Question: Since many sorrowful incidents befall us or from people who envy us, slander us, slander us, flatter us, mislead us, deceive us, undermine us, steal, deprive us (of property), seduce us, enmity us, despise us, hate us, attack us, beat us, persecute us, and everything that befalls people through people or from our own body, which goes wild, fights us, desires peace, is subject to various diseases and ulcers, suffers from various infirmities; or besides this, the occasional bites of dogs, poisonous and carnivorous animals, also infections, hunger, earthquakes, floods, frosts, heat, old age, poverty, loneliness and the like, partly from the spirits of malice with which we, according to the apostle, have war, and who observe our words and deeds, and through them consistently conclude that our thoughts are similar to them. And rightly so, for if our autocratic mind does not, due to unbelief, converse with the tempting attacks of the enemy, and does not abandon hope in God in everything, and does not indulge in thoughts, then neither words are spoken nor deeds are accomplished; and you said that all kinds of disasters befall everyone through (his own) fault and in proportion to it, leading us to the knowledge of the truth of God, then show us the guilt, so that we believe that we are guilty of what happens to us and must endure the sorrow that befalls us, so that we do not undergo the most severe torment at the Judgment, not only as sinners, but also as those who have not accepted healing. Answer: The guilt of every sorrowful incident (that encounters us) is the thoughts of each of us; I could say that both words and deeds; but since they do not occur before thought, therefore I attribute everything to thoughts. Thought precedes, and then through words and deeds communication is formed between us (and our neighbors). Communication is of two kinds: one comes from malice, and the other from love. Through communication we perceive each other, even those whom we do not know, and taking upon ourselves (our neighbor) is necessarily followed by sorrow, as the Divine Scripture says: “When you guarantee for your friend, give your hand to the enemy” (Prov. 6:1-2). Thus, everyone endures what befalls him not only for himself, but also for his neighbor, in that he has taken it upon himself. Question: Please explain to us one type of taking on oneself (one's neighbor), namely, that which comes from malice. Answer: Taking on one's neighbor, which comes from malice, happens involuntarily. And it happens like this: he who deprives something (his neighbor), although he does not want it, takes upon himself the temptations of the deprived; in the same way, the slanderer is the temptation of the one slandered by him, the extortioner is the one who is being extorted, the one who tires is the one tired of him, the slanderer is the one slandered, the one who despises the despised, the liar takes upon himself the temptation of the one whom he slandered, and in order not to list everything separately, I will say briefly: everyone who offends his neighbor, in proportion (to the offense) takes on the temptation. offended by him. The Divine Scripture also testifies to this, saying: “The righteous will flee from the catch, but the wicked will be given over to a worthless place” (Prov. 11:8); and again: “He who digs a hole for the sincere will fall into grief; he who rolls around will roll down a stone” (Prov. 26:27); also: “all the unrighteous go into the depths: but all that is righteous comes from the Lord” (Prov. 16:33). If our unrighteousness, according to the words of the Apostle, “constitutes God’s righteousness” in relation to one to another, then what are we talking about? “If God is unjust, he brings wrath” (Rom. 3:5) not only on those who are admonished by tribulations, but also on those who foolishly rebel against these tribulations? Question: Having listened to this in sequence, we believe that it really is (happens). Now tell us to take upon oneself one’s neighbor, which happens out of love, so that we will not be unaware of this. Answer: Taking upon oneself one’s neighbor out of love is what the Lord Jesus gave us in every possible way, first healing our spiritual infirmities, then “healing every ailment and every disease; taking away the sin of the world,” renewing those who firmly believe in Him and making their nature pure; granting them deliverance from death; having bequeathed worship of God, teaching piety, showing that for the sake of love we must suffer to the point of death; Moreover, he gave us patience through the communion of the Spirit and future blessings, “which no eye has seen, nor ear heard, nor has the heart of man conceived” (1 Cor. 2:9). Therefore, he accepts temptations for us, endures reproaches, insults, binding, is betrayed, beaten on the cheeks, given milk and gall to drink, nailed with nails, crucified, pierced with a spear. Thus, having united with us in both flesh and spirit and having suffered for us, He then handed over this law to the holy apostles and disciples, prophets, and patriarchal fathers, first teaching some by the Holy Spirit, and showing others this with His Most Pure Body. Revealing this acceptance upon Himself, He said: “Do not be afraid, I have overcome the world” (John. 16:33); also: “for their sake I will sanctify myself, that they also may be sanctified in truth” (John 17:19); and again: “no one has greater love than this, but whoever lays down his life for his friends” (John 15:13). That is why Saint Paul, imitating the Lord, said: “Now I rejoice in my sufferings for you, for I am fulfilling the privation of the sorrows of Christ in my flesh for His Body, which is the Church” (Col. 1:24), diviningly pointing to acceptance out of love. Do you want to know more clearly how all the apostles, in thought, word, and deed, entered into communication with us and through this communication suffered temptations for us? (They did) this by thought, offering us the Scriptures, citing prophecies, exhorting us to believe in Christ as the Deliverer, assuring us (that we should) serve Him as the Son of God by nature, praying for us, shedding tears and doing everything that can be done right by thought. In words - asking us, threatening us, teaching, denouncing us, reproaching us for our lack of faith, reproaching our ignorance, explaining the Scriptures, revealing the times, confessing Christ and preaching that He was crucified for us, affirming that the Word made man is one, and not two, although we understand Him to consist of two natures, united inseparably and unmerged; in every time, place and deed, cutting off evil, not agreeing with lies, not conversing with those who boast in the flesh, not being with the vain, not fearing the proud, disdaining the evil one, accepting the humble, appropriating the godly and teaching us to do the same. By works, being persecuted, mocked, deprived, insulted, embittered, thrown into prison, killed and the like, having suffered for us. So, having entered into communication with us, they accepted our temptations, for they say: “Even if we grieve for your salvation; “If we may be comforted by your consolation,” having received the law from the Lord, Who said: “Greater love has no one than this, that he may lay down his life for his friends” (John 15:13). And they gave us (the same), saying: “For He (the Lord) laid down His life for us: and we ought to lay down our souls for the brethren” (1 John 3:16), and also: “Bear one another’s burdens, and thus fulfill the law of Christ” (Gal. 6:2). So, if we have recognized two types of communication with each other, that is, acceptance, which occurs out of need and stems from love, then, in accordance with them, we will not be curious about the guaranteeing temptations, how, or when, or through whom they comprehend us; for the appropriateness of each of them (with wines), (the time of) their inevitable succession and the contribution to this of all creation is known by God alone. But we must only believe in the truth of God and know that everything that befalls us involuntarily happens to us either for the sake of love or out of malice, and therefore we must endure it and not reject it, so as not to add more sin to our sins. First of all, I ask you, brethren, to be very attentive to what has been said, so that we do not suffer temptations in vain for our words, and out of despondency you do not consign what was said to oblivion; for oblivion is the daughter of despondency, and both are the offspring of unbelief. The brethren answered this: “Be trustworthy, father, regarding this conversation. We know what we have heard, being convinced from the words of Scripture that without the truth of God none of the involuntary (sorrows) happens to people, although we as people do not comprehend the secret confluence of events and the decent purpose of time, as you yourself said before. So, do not worry about what has been said and explain to us what the will of the flesh is and how it can be outside the mind? The scholastic only asked whether it exists, but how and what it consists of, he did not ask.” The ascetic answered this: “The will of the flesh is the natural movement of the body followed by kindling without thoughts, which are strengthened by sleep and rest of the body (rest of the body consists of pleasing the belly and feelings); Blessed Peter also says about them: “Do not be surprised at the temptations that come to you, because they happen to you that are alien to you” (1 Pet. 4:12). And blessed Paul said about them: “The flesh lusts against the spirit, and the spirit against the flesh,” - that’s why he commands, saying: “Walk in the Spirit and do not commit carnal lusts” (Gal. 5:16,17). The apostles said this, desiring that we should not agree with such movements about Christ Jesus our Lord, with whom be glory to the Father with the Holy Spirit forever and ever. Amen. In general, educated and eloquent people, and sometimes lawyers, were called scholastics.