Часть 2
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About deceit, malice and lies
Question 58. Is it only the one who lied intentionally who is subject to trial, or the one who out of ignorance said something that does not agree with the truth?
Answer . The judgment of the Lord is also evident on those who sin through ignorance, because He said: “Whoever did not know, and did something worthy of punishment, will receive less punishment” (Luke 12:48). But in any case, with proper repentance, there is firm hope for remission of sin.
Question 59. If someone plans to do something and does not do it; is he really being sued as a liar?
Answer . If what you thought to do is required by a commandment; then he is condemned not only as a liar, but also as disobedient, because “you test the hearts and bowels, O righteous God” (Ps. 7:10).
Question 76. Is it necessary to lie if you mean something useful?
Answer . This is not allowed by what was said by the Lord, who decisively says that lies are from the devil (John 8:44), without showing any difference in lies. And the Apostle also testifies, writing: “But even if someone strives, he will not be crowned if he struggles unlawfully” (2 Tim. 2:5).
Question 77. What is wickedness, and what is evil behavior (Rom. 1:29)?
Answer . Malice, I believe, is the very first and hidden damage to character, and wickedness is ingenuity for evil intentions, when a person, hiding behind something good and offering it to another as bait, thereby carries out his intention.
Question 78. Who are “inventive for evil” (Rom. 1:30)?
Answer . Those who, in addition to the usual and known evils of many, invent and invent any other evils.
Question 84: If someone, having a rebellious and violent disposition, when they condemn him for this, says that God created some good and others bad, does he speak well?
Answer . This wisdom has long been condemned as heretical, because it is blasphemous and wicked, and makes the soul inclined to sin. Therefore, let such a one either correct himself, or “so that he is taken out of the midst” (1 Cor. 5:2); so that this does not happen: “that a little leaven leavens the whole lump” (1 Cor. 5:6).
Questions about mental distraction and daydreaming
Question 21. Where do absent-mindedness and thoughts come from? And how do we put them in order?
Answer . Absent-mindedness comes from idleness of the mind, not doing what is necessary. And the mind remains in idleness and carelessness from disbelief in the presence of God, testing hearts and wombs. For if I believed this, then, without a doubt, I would fulfill what was said: “I have always seen the Lord before me, for He is at my right hand; I will not be shaken" (Ps. 15:8). 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 and displeasing to God.
Question 22. What causes obscene night dreams?
Answer . They occur as a result of erratic movements of the soul throughout the day. And if the soul remains pure, reflecting on the judgments of God, and constantly begins to learn what is beautiful and pleasing to God; then dreams will be the same.
Question 201. How to achieve non-distraction in prayer?
Answer . Undoubtedly convinced that God is before our eyes. For if someone who sees a leader or abbot in front of him and talks with him does not turn his gaze away from him; 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 clean hands without anger and doubting” (1 Tim. 2:8).
Question 202. Is it possible to achieve non-distraction in everything and at all times, and how is this achieved?
Answer . That this is possible was shown by the one who said: “My eyes are always on the Lord” (Psalm 24:15), and: “I have always seen the Lord before me, for He is at my right hand; I will not be shaken" (Psalm 15:8). And how this is possible, it was said above, namely, that 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.
Question 295. By what signs is an absent-minded person identified?
Answer . When someone neglects what is necessary to please God, as the Prophet said: “I have seen the Lord before me, as he is at my right hand, so that I will not move” (Psalm 15:8).
Question 306. How to succeed in not being distracted?
Answer . If anyone assimilates the thoughts of the chosen David, who sometimes said: “I have always seen the Lord before me, for He is at my right hand; I will not be shaken" (Ps. 15:8), sometimes: "My eyes are always towards the Lord, for He draws my feet out of the snare" (Ps. 24:15); and sometimes: “As the eyes of slaves are turned to the hand of their masters, as the eyes of a slave are turned to the hand of her mistress, so our eyes are turned to the Lord our God” (Ps. 122:2). And in order to encourage us to more carefully perform the more important by a relatively less important example, let everyone reflect on himself how he behaves in the presence of others, even his equals, how he tries to ensure that he is not judged in his posture, in his gait, in the movement of each member and in his pronunciation. And just as we try to observe what is visible to people before people, so, and much more, if someone is undoubtedly sure that he has as a spectator God, who tests “hearts and bellies,” according to what is written (Ps.
7:10), and the Only Begotten Son of God, who fulfills the promise: “where two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20), and the Holy Spirit, Who governs and divides the gifts and acts, and the guardian angels of each of us, according to the Lord: “See that you do not despise one of these little ones; for I tell you that their angels in heaven always see the face of My Heavenly Father” (Matthew 18:10), he takes upon himself the most important and most difficult feat, how to make his piety acceptable; and in this way, non-distraction is strengthened in him more powerfully and perfectly, especially if he tries to fulfill what is said: “I will bless the Lord at all times; His praise is continually in my mouth” (Ps. 33:2), and: “He meditates on His law 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 be distracted.
Questions about reproaches, slander, murmuring, slander, insults, condemnation and idle talk
Question 23. What words contain idle talk?
Answer . Any word in general that does not tend to the need assumed about the Lord is an idle word. 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 Holy Spirit of God. For the apostle clearly taught this, saying: “Let no corrupt word come out of your mouth, but only what is good for edification in the faith, so that it may give grace to those who hear” (Eph. 4:29), and also adding: “And do not grieve the Holy Spirit of God, with whom you are sealed” (Eph. 4:30). And what evil is it to offend the Holy Spirit of God, is it even necessary to say?
Question 24. What is reproach?
Answer . Every word spoken with a disposition to dishonor is a reproach, even if the word itself does not seem offensive. And this is clear from the Gospel, which says about the Jews: “And they reproached him and said, “You are his disciple” (John 9:28).
Question 25. What is libel?
Answer . I think that there are two cases in which it is permissible to say something bad about someone, namely: when someone needs to consult with others who have been tested in how to correct a sinner, and also when there is a need to warn others who, out of ignorance, may often be in association with a bad person, considering him good, while the Apostle commands “not to communicate” with such (1 Cor. 5:11), so as not to put a snare on their own. soul. The apostle himself did the same, as we see from what he writes to Timothy: “Alexander the coppersmith did me much harm... beware of him, too, for he strongly opposed our words” (2 Tim. 4:14-15). And whoever, without such a need, says something about another with the intention of divulging or slandering, is a slanderer, even if he spoke the truth.
Question 26. Who slanderes his brother, or who listens to the slanderer and tolerates it; what is he worthy of?
Answer . Both are worthy of excommunication. For it is said: “He who secretly slanderes his neighbor I will drive out” (Ps. 100:5)
Question 27. And if he speaks ill of the abbot; what to do with it?
Answer . Judgment for this is clearly visible in God’s anger at Miriam when she spoke evil of Moses. God did not leave her sin unpunished, although Moses himself prayed for her (Num. 12).
Question 28. If someone answers another with a bold voice and bold words, and when they remind him of this, he says: “I have nothing bad in my heart”; then should we believe him?
Answer . Not all mental ailments, just like physical ones, are obvious not only to everyone, but even to the sufferer himself. Therefore, as in the reasoning of the body, those who know have some signs of ailments that are hidden and imperceptible to the sufferer; so in the reasoning of the soul, although the sinner does not feel his own illness, he must believe the Lord, who affirmatively said to him and those who are with him that “an evil man brings out evil from the evil treasure of his heart” (Luke 6:45); because, although an evil person often pretends to say or do something good, it is impossible for a good person to pretend to do anything bad. For it is said: “Be careful about what is good” not only before the Lord, but also “before all men” (Rom. 12:17).
Question 31. Is it really not permissible to laugh at all?
Answer . Because the Lord condemns those who laugh “today” (Luke 6:25); it is clear that there is never time for laughter for the faithful, and especially with such a multitude of those who dishonor God “by transgressing the law” (Rom. 2:23) and dying in sin, for whom one must grieve and cry.
Question 40. If a brother insults his brother; then how should it be corrected?
Answer . If he offended, like the Apostle, who said: “They were saddened for the sake of God, so that they did not suffer any harm from us” (2 Cor. 7:9); then the one who has offended does not need to be corrected, but the one who has been offended must show in himself the qualities of “sorrow for God” (2 Cor. 7:10). If he offended in something that in itself is indifferent; then let the offender remember what the Apostle said: “If your brother is upset because of food, then you are no longer acting out of love” (Rom. 14:15), and having recognized such sin, let him fulfill what the Lord said: “if you bring your gift to the altar and there you remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled with your brother, and then come and offer your gift” (Matthew 5:23-24).
Question 41. What if the offender does not agree to apologize?
Answer . We must fulfill over him the same thing that the Lord said about the one who sinned and did not repent: “If he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a publican” (Matthew 18:17).
Question 42. What if, when the offender apologizes, the insulted person does not want to reconcile?
Answer . The Lord's judgment on such a person is clearly depicted in the parable of the servant who, begged by his slander, did not want to endure. “His comrades, seeing what had happened, were very upset and, having come, told their sovereign everything that had happened,” but the Lord was angry, deprived him of his mercy and “gave him over to the torturers until he paid him all the debt” (Matthew 18:31-34).
Question 63. What is the one who has done condemned like those who murmured against the “last” (Matthew 20, 11, 12)?
Answer . Everyone is condemned for their own sin, and those who grumble are condemned for their grumbling. But often each one grumbles for his own special reason: some because they did not have enough of what they needed to eat, like the greedy and those who idolize the belly; others because they received an equal payment with the latter, and thus reveal envy in themselves, which is in alliance with murder, while others grumble about something else.
Question 164. What do the words mean: “Judge not, lest ye be judged: and condemn not, lest ye be condemned” (Luke 6:37)?
Answer . Since the Lord sometimes says: “Do not judge by appearance,” and sometimes commands: “But judge with righteous judgment” (John 7:24), it is not at all forbidden for us to judge, but shows the difference in judgment. And for what we should be judged and for what not, the apostle clearly conveyed to us when, in discussing what is left to the will of everyone and is not defined in Scripture, he says: “Why do you judge your brother?” (Rom.14:10); and again: “Let us no longer judge one another” (Rom. 14:13); and in considering what is not pleasing to God, he denounces those who do not condemn and pronounces judgment on his own behalf, saying: “And I, being absent in body, but present (with you) in spirit, have already decided, as if I were with you: he who did such a deed in your assembly in the name of our Lord Jesus Christ, together with my spirit, by the power of our Lord Jesus Christ, to deliver to Satan for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ” ( 1 Cor.5:3-5).
Therefore, if something depends on our will, sometimes it even happens to be unknown, then there is no need to condemn a brother, according to what the apostle said about the unknown: “Therefore do not judge in any way before the time, until the Lord comes, who will illuminate the hidden things in the darkness and reveal the intentions of the heart” (1 Cor. 4:5). But defending the judgments of God is an indisputable necessity, 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 take the plank out of your own eye, and then you will see to take the speck out of your brother’s eye” (Matthew 7:5).
Question 208. Is it generally good to practice silence?
Answer . The goodness of silence is judged by time and face, as the inspired Scripture teaches us. According to the time, when, for example, he says: “A man of understanding is silent at this time, for this is an evil time” (Amos. 5:13), and also: “I will bridle my mouth while the wicked is before me” (Psalm 38:2). By the face, when, for example, the Apostle writes: “If there is a revelation to another of those sitting, then the first should be silent” (1 Cor. 14:30); and again: “Keep your wives silent in the churches” (1 Cor. 14:34). And sometimes those who are intemperate in their tongue and unable to observe the rule: “Let no corrupt word come out of your mouth, but only what is good for edification in the faith” (Eph. 4:29), complete silence is necessary until they are healed of their illness - rashness in words - and are able to find out at their leisure when, and what, and how they should speak, “delivered”, according to what is written, “grace listening" (Eph. 4:29).
Question 226. Because the Apostle says: “They slander us, we bless; they blaspheme us, we pray” (1 Cor. 4:12,13); then how should one bless one who is reproached, or how should one console one who is blasphemed?
Answer . I think that the Apostle here generally teaches us by his example to maintain kindness towards everyone, and to repay those who do evil to us with good, so that this is observed not only in the judgment of the one who reproaches, but also in the judgment of everyone who acts evilly, in fulfillment of what was said: “Do not be overcome by evil, but overcome evil with good” (Rom. 12:21). And the word: to be comforted (παρακαλειν), Scripture uses not in its usual meaning, but in the sense of bringing the heart to complete conviction of the truth, as in the following place: “Comfort, comfort my people, says your God” (Is. 40: 1). And the Apostle says: “I desire to see you, so that I may impart to you some spiritual gift for your strengthening, that is, to be comforted with you by our common faith, yours and mine” (Rom. 1:11, 12). And in another place: “But God, who comforts the humble, comforted us with the arrival of Titus” (2 Cor. 7:6).
Question 273. By what deeds can someone “blaspheme the Holy Spirit” (Mark 3:29; Matt.12:31–32)?
Answer . From the blasphemy that the Pharisees uttered then, on whom this condemnation was pronounced, it is clear that even now he “blasphemes the Holy Spirit” who attributes the actions and fruits of the Holy Spirit to the enemy. Many are subjected to this, often rashly calling someone who is zealous vain, someone who shows good jealousy, falsely accusing him of anger, and many similar things, falsely attributing them out of crafty suspicions.
Question 29: How can you avoid getting angry?
Answer . 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? Also, if you do not expect obedience from others, but you yourself will be 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 is punished 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, with whom would I not faint?” (2 Cor. 11:29).
Question 55: What is the difference between hatred, rage, anger and rage?
Answer . The difference between rage and anger consists, perhaps, in disposition and tension, because the passion of the angry one lies in one disposition, as this is shown by the one who said: “Be angry and do not sin” (Ps. 4:5), and the one who is enraged discovers something more in himself; for it is said: “their wrath is like the serpent” (Ps. 57:5), and: “Herod was angry (θυμομαχων) against the Tirians and Sidonians” (Acts 12:20). And the strongest movement of rage is called rage (παροξυσμος), while hatred (πικρια) means an even more terrible rooting of this vice in a person.
Question 68. What is characteristic of rage, and what is characteristic of righteous indignation? And how is it that often, having begun with indignation, we find ourselves enraged?
Answer . Fury is characterized by the soul’s desire to find out how to do harm to the one who has annoyed him; Reasonable indignation is characteristic of a feeling of displeasure at what has been done, with the goal of correcting the sinner. And that the soul, having begun as beautiful, falls into evil, is not at all surprising, because there are many similar examples. Therefore, we must remember what the Inspired Scripture says: “They have spread a net along the road” (Ps. 139:6): and also: “But even if someone strives, he will not be crowned if he strives unlawfully” (2 Tim. 2:5); and one must also beware of immoderation, untimeliness and disorder in everything: for for this reason what was said above, although apparently excellent, often turned into bad.
Question 79. If someone constantly notices in himself that he treats his brother cruelly; then how can he improve?
Answer . This happens, as I conclude from the case itself, either from a dreamy idea of one’s superiority, or from grief over the shortcomings of people who should be doing well. For when, instead of expecting something good, you encounter something nasty and sad; then the soul is somehow more amazed by this. But special care is required to curb the passion of pride in ourselves if the first thing happens to us; and if the second, then before indignation show compassion in exhortation and admonition. And if this method of healing turns out to be ineffective, due to the malignancy of the passion being treated, then in this case, with compassion, we will appropriately and justly use the severity of indignation, for the benefit and correction of the sinner.
Question 127. Do others say that it is impossible for a person not to be angry?
Answer . If only a warrior could be angry in the eyes of the king; even in this case, what was said would have no basis. For if the gaze of a person, by nature of equal honor, 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 has the viewer of his own movements to hold on, since God, who tests hearts and wombs, sees spiritual movements much better than external man?
Question 134. If someone, angry, refuses to take anything needed?
Answer . Such a person deserves not to receive anything, even if he asks, until the abbot sees that his illness, or better yet, his illnesses, has been healed.
Question 243. What does the Apostle demand when he says: “If you are angry, do not sin; let not the sun go down on your anger,” having said, however, in another place: “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice” (Eph. 4:26, 31)?
Answer . I think that the Apostle leads the word here in imitation of the Lord. For just as the Lord in the Gospel, having first said: “what was said by the ancients,” this and that, then adds: “But I say to you,” this (Matthew 5:21, 22): so the Apostle here, first mentioning the ancient saying spoken then to those who lived: “Be angry, do not sin” (Psalm 4:5), and soon afterwards adds on his own behalf that to us decently, saying: “Let all irritation and rage and anger and shouting and slander, along with all malice, be put away from you.”
Question 244. What does it mean: “give place to anger” (Rom. 12:19)?
Answer . Or “do not resist the evil one,” as it is written, but turn the other to the one who strikes you “on the right cheek,” etc. (Matthew 5:39-41) or: “When they persecute you in one city, flee to another” (Matthew 10:23).
Questions about fasting and gluttony
Question 17. If someone mentally remembers eating food and then condemns himself, will he really be condemned as having cared about food?
Answer . If this recollection occurs before famine, when nature is not yet disturbing, then the absent-mindedness of the soul is clearly visible in this, convicting it of addiction to the present and of negligence about what is pleasing to God. However, in this case too, God’s mercy is ready; for having condemned himself, he is free from accusation, due to repentance, especially if in other respects he guards himself from inclination, remembering what the Lord said: “You have recovered; Sin no more, lest anything worse happen to you” (John 5:14). If, however, when nature compels and hunger overcomes, although feeling brings memory into action, reason nevertheless wins through care for the best and exercise in this, then memory does not deserve condemnation, but victory is worthy of praise.
Question 126. How can one achieve so that one does not overcome voluptuousness in food?
Answer . Having decided to always have the preference for what is useful as a leader and teacher in what is acceptable for use, whether it be pleasant or unpleasant.
Question 128. Who wants to abstain beyond his strength, so that this can hinder the fulfillment of the prescribed commandment; Should this be allowed?
Answer . The question seems to me to have been asked incorrectly. For abstinence does not consist in avoiding foods that mean nothing in themselves, the consequence of which is the “neglect of satisfying the flesh” (Col. 2:23), condemned by the Apostle, but in the complete renunciation of one’s own desires. And how dangerous it is to fall away from the commandment of the Lord for the sake of one’s own desire, this is clearly seen from the words of the Apostle, who said: “fulfilling the desires of the flesh and the mind, they were by nature children of wrath” (Eph. 2:3).
Question 129. A person who fasts a lot, and thereby becomes unable to tolerate common food when eating food, should he choose better, either to fast with his brothers and eat with them, or, as a result of immoderate fasting, to have a need for other food when eating food?
Answer . The time of fasting is determined not by the will of everyone, but by the need for what relates to godliness, as the Apostolic Acts tell us (Acts 10:30, 13:2-3, 14:23), and as the chosen David teaches us (Psalm 34:13). Therefore, if anyone fasts on this basis; then, of course, he will be worthy of postponing the fast. For “He who promised is faithful” (Heb. 10:23).
Question 130. When there is a need for fasting for something required by piety; How should one fast? Is it forced or willing?
Answer . Because the Lord says: “Blessed are those who hunger and thirst for righteousness” (Matthew 5:6); it is dangerous to do everything that tends towards piety without desire and zeal. And therefore, just as it is not safe for someone who is reluctant to fast to do this, it is also necessary to fast during such a need, because the Apostle, among his other labors, mentioned this one in our teaching: “often in fasting” (2 Cor. 11:27).
Question 131. Whoever does not eat what his brothers eat, but covets something else, does he do well?
Answer . In general, to covet food is contrary to the commandment, because the Lord said, “Do not seek what you can eat or drink, and do not worry,” and added even more impressively: “The people of this world seek all these things” (Luke 12:29-30). And the one assigned to the food must carefully fulfill this: “and to everyone it was given what anyone needed” (Acts 4:35).
Question 132. What does it mean if someone says: “This is harmful to me,” and grieves, unless otherwise given to him?
Answer . 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 not judge what is harmful or useful, but to the one who is assigned to find out what is necessary for everyone, and primarily seeks spiritual benefit, and for this, secondly, in accordance with the will of God, distributes what is needed for bodily needs.
Question 133. What if he grumbles because of food?
Answer . Then he is subject to the same condemnation as those who murmured in the wilderness (Num. 11:1); for the Apostle says: “Do not murmur, as some of them murmured and were killed by the destroyer” (1 Cor. 10:10).
Question 135. Is it necessary for a tired person to demand something more than usual?
Answer . If he undertakes labor for the sake of reward from God, then he should not seek consolation for labor here, but prepare himself for reward from the Lord, knowing that he will be awarded both reward for labor and consolation for enduring need from the man-loving God. However, he who was assigned to fulfill what was said: “everyone was given whatever he needed” (Acts 4:35), must necessarily know each of the workers and satisfy him as he should.
Question 137. Is it good to decide to abstain from any food or drink for one period or another?
Answer . Since the Lord said: “Not to do My will, but the will of Him who sent Me” (John 6:38), then any decision of one’s own will is deceptive. Knowing this, David said: “I swore to keep Your righteous judgments, and I will fulfill them” (Psalm 119:106), and not my own desires.
Question 138. Is it necessary to allow someone in the brotherhood, of his own free will, to fast or stay awake more than others?
Answer . Since 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 is alien to godliness, and as if he did not hear from God the words about what he intends to do: “He draws you to himself, but you rule over him” (Gen. 4:7). To desire more in comparison with others, even in good things, is a competitive passion that comes from vanity, and the apostle, showing that it is forbidden, says: “we dare not compare or compare ourselves with those who put themselves forward” (2 Cor. 10:12). Therefore, putting aside our own desires and desires to seem like we are doing something better than others, we must obey the Apostle, who exhorts and says: “Whether you eat, drink, or whatever you do, do everything to 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: “let us not be conceited” (Gal.
5, 26); in another: “if anyone wanted to argue, then we do not have such a custom, nor the church of God” (1 Cor. 11:16); 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” (Rom. 15:3). If anyone thinks that he needs something more in fasting, or in vigil, or in anything else, then let him reveal the 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 it is necessary to satisfy needs in another better way.
Question 139. With the duration of fasting, we become weaker for labor. Therefore, what is better: to leave work for the sake of fasting, or to neglect fasting for work?
Answer . We must alternately fast and eat food in the measure characteristic of godliness, so that when it is necessary to fulfill the commandment of God through fasting, then we fast, and then, when the commandment of God requires eating that strengthens the body, then we eat food - not as gluttons, but as God’s workers. For we must observe what the Apostle said: “So, whether you eat or drink or whatever you do, do it all to the glory of God” (1 Cor. 10:31).
Question 140. If someone does not abstain from harmful foods, but takes them immoderately and falls into illness, is it necessary to take care of him?
Answer . 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 of intemperance is, often allows the soul to suffer from the disease of excess in that which is harmful to the body, so that through the bodily suffering to which it is subjected from excess, it could come to the consciousness of its own harm and be admonished to abstinence in everything. To immediately take care of the body of those who have suffered harm from immoderation, in accordance, it is true, with reason and with the demands of mercy, however, this must be done not without consideration, but taking care that when healing the body the soul is not left unhealed. Therefore, if someone sees that such a person through bodily healing learns to take good care of his soul in the event of his ailments, then he should take bodily care of him.
If, while receiving treatment for the body, he turns out to be negligent about the soul, then it is better to leave him to the illnesses that he suffers from his incontinence, so that, over time, having come to the consciousness of himself and eternal punishment, he can take care of his mental health. For “having been judged, we are punished by the Lord, so as not to be condemned with the world” (1 Cor. 11:32).
Question 223. Because the Lord said: “When you fast, anoint your head and wash your face, so that you may not appear to men as you fast” (Matthew 6:17-18); what to do when, even against the will, one becomes visible to people, who wants to fast for some reason pleasing to God, as, we see, the saints often did?
Answer . This commandment concerns those who try to fulfill God’s commandment for show to people in order to satisfy the passions of man-pleasing. For the Lord himself declared that the commandment of the Lord, fulfilled to the glory of God, naturally cannot be hidden from those who love God, saying: “A city standing on the top of a mountain cannot hide. And having lit a candle, they do not put it under a bushel,” and so on (Matthew 5:14-16).
Question 30. How can one eradicate the passion of evil lust in oneself?
Answer . A fiery desire to do the will of God, similar to that which he discovered in himself when he said: “The judgments of the Lord are true, all are righteous; they are more desirable than gold and even much pure gold, sweeter than honey and drops of honeycomb” (Psalm 18:10-11). For the desire for the best, when there is the opportunity and power to enjoy what is desired, as the holy fathers taught, always forces one to neglect and abhor that which is less important, and even more so that which is bad and shameful.
Question 67. What is uncleanness, and what is debauchery?
Answer . What uncleanness is, the law showed by using this name to mean something that happens involuntarily due to natural necessity. And it seems to me that the wise Solomon explains debauchery by calling (the dissolute) “lustful... and careless” (Proverbs 14:23); why debauchery is such a disposition of the soul that does not have and does not endure the hardships of achievement; consequently, it is also intemperance, having no power over rebellious lusts.
Questions about despondency, sadness and negligence
Question 32. What causes untimely and excessive euthanasia, and how to get rid of it?
Answer . Such sleep occurs when the soul becomes lazy in thinking about God, and when we neglect the judgments of God; We get rid of it when we restore in ourselves a genuine and worthy concept of the greatness of God, as well as the desire to do the will of God, imitating the one who said: “I will not allow sleep to my eyes and slumber to my eyelids, until I find a place for the Lord” (Ps. 131: 4-5).
Question 45. If anyone, having heard that the Lord said: “That servant who knew the will of his master, and was not ready, and did not do according to his will, will be beaten a lot; but he who did not know, and did something worthy of punishment, will be beaten less” (Luke 12:47-48), neglects to know the will of the Lord, will he receive any relief?
Answer . It is clear that such a person's ignorance is feigned, and he is subject to inevitable judgment for sin. For the Lord says: “If I had not come and spoken to them, they would not have had sin; but now they have no excuse for their sin” (John 15:22), because the Holy Scripture proclaims the will of God everywhere and to everyone. Therefore, such a person is condemned no less, on a par with the ignorant, but is condemned more severely, on a par with those about whom it is written: “like a deaf asp who stops his ears and does not hear the voice of the exorcist, the most skilled in spells” (Psalm 57: 5-6). And 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. 33:8).
Question 61. If someone cannot work and does not want to teach psalms; what should you do with it?
Answer . Because the Lord, in the parable of the barren fig tree, said: “Cut it down: why does it occupy the land?” (Luke 13:7); then, although it is necessary to use all care for him, however, if he does not correct himself, and in his reasoning it is necessary to observe the commandment about him who is stuck in sin, because he who is lazy for good is condemned with the devil and his angels.
Question 69. How should one treat someone who is 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?
Answer . 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 to condemnation, this is clear from the words of the Lord, who said: “the wicked and lazy servant” (Matthew 25:26).
Question 75. Should Satan be called the author of all sin, in mind, or in word, or in deed?
Answer . 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 above him into deeds inherent in passions. He uses natural movements, as he attempted to do with the Lord when he learned that He was hungry, saying: “If you are the Son of God, command that these stones become bread” (Matthew 4:3), and forbidden passions, as he did with Judas, for as soon as he noticed that he suffered from the love of money, taking advantage of this passion, he plunged the money-lover into sin with thirty pieces of silver betrayal. And that evil also originates in us, the Lord clearly shows: “from the heart,” he says, “evil thoughts come” (Matthew 15:19).
This happens to those who, through negligence, leave the natural seeds of goodness in themselves uncultivated, as it is said in Proverbs: “I passed by the field of a lazy man and past the vineyard of a weak-minded man: and behold, it was all overgrown with thorns, its surface was covered with nettles, and its stone fence collapsed” (Proverbs 24:30-31). And the soul, desolate and abandoned due to such negligence, should, of necessity, grow thorns and thistles and experience what was said over itself: “When I expected him to bear good grapes, he brought wild berries” (Is. 5:4), while about this same soul it was previously said: “And he planted choice vines in it” (Is. 5:2). Jeremiah has something similar to this, who on behalf of God says: “I planted you (as) a noble vine, the purest seed; How did you turn into a wild branch of someone else’s vine with Me?” (Jer.2, 21).
Question 80. Why does it happen that the mind seems to become depleted of good thoughts and concerns pleasing to God? and how to protect yourself from this?
Answer . Since David says: “My soul is overcome from despondency” (Ps. 119:28); it is clear from this that this happens due to mental sleep and insensibility. For in a soul that is awake and sober, both care pleasing to God and good thoughts do not become scarce, but on the contrary, it sees that it itself is insufficient for them, because if the bodily eye is not sufficient to consider even a few of God’s creatures, and is not satisfied, having looked at something once, but also constantly looking at the same thing, it does not cease to look; then, all the more, the spiritual eye, if it is alert and sober, is not sufficient to contemplate 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. 138:6); and many similar things. If a good thought becomes impoverished in the soul, then it is clear that enlightenment also becomes impoverished in it, not because of the impoverishment of what enlightens, but because of the slumbering of that which should be enlightened.
Question 88. What kind of “sorrow is this life” (Luke 21:34)?
Answer . Any sadness, which, although, apparently, does not contain anything forbidden, nevertheless does not contribute to godliness, is everyday.
Question 121. Is it permissible to refuse tasks that are more difficult?
Answer . 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, as if he had fulfilled the measure, but is constantly worried, as if he had not achieved perfection, listening to the Lord, Who commanded: “When you have done everything commanded you, say: we are worthless servants, because we have done what we had to do” (Luke 17:10), and to the Apostle, to whom the world was crucified, and he to the world ( Gal.6:14), and who says without shame: “I do not consider myself to have attained; but only, forgetting what lies behind and reaching forward to what lies ahead, I press toward the goal for the prize of the high call of God in Christ Jesus" (Phil. 3:13-14), who, although he had authority, preaching that "those who preach the gospel should live by the gospel" (1 Cor. 9:14), however, says: "we were busy with labor and work night and day, so as not to burden any of you, - not because we had no power, but to give ourselves to you as an example for us to follow” (2 Thessalonians 3:8,9).
Therefore, who is so insensitive and unfaithful that he could ever be satisfied with what has already been done, or give up something as difficult and difficult?
Questions about loving your neighbor
Question 162. What kind of love should we have for each other?
Answer . Which one the Lord showed and which one he taught, saying: “Love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends” (John 15:12-13). And if the soul must be invested, then it is all the more necessary in individual cases to show zeal for the benefit of everyone, not in accordance with human relationships, but with the goal of pleasing God.
Question 163. How can a person acquire love for his neighbor?
Answer . How can a person acquire love for his neighbor? Firstly, let him fear judgment for those who transgress the commandment of the Lord Himself, who said: “He who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36); Then let him desire eternal life, for “His commandment is eternal life” (John 12:50); “The first great commandment is... You shall love the Lord your God with all your heart and with all your soul and with all your mind; ...the second is similar to it: love your neighbor 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 clearly speaks about this in the Gospel: “And if you love those who love you, what gratitude are you for that? For sinners also love those who love them” (Lk.
6, 32); if he is a villain to us, then in this case we are obliged to love him, not only according to the commandment, but also because he shows good deeds in the most important things, if we believe the Lord, who said: “Blessed are you when they revile you and persecute you and slander you in every way unrighteously for My sake. Rejoice and be glad, for your reward is great in heaven” (Matthew 5:11–12).
Question 175. How can it be seen who loves a brother according to the commandment of the Lord, and how is it revealed who loves him wrongly?
Answer . Love has two remarkable properties: to grieve and suffer when a loved one suffers harm, and also to rejoice and work for its benefit. 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 member suffers, all members suffer with it,” without a doubt, according to the law of love in Christ; and “if one member is glorified,” obviously, in consideration of the goal of pleasing God, “all the members rejoice with him” (1 Cor. 12:26). And whoever is not so inclined clearly does not love his brother.
Question 176. Who are the enemies we are commanded to love? And how can we love our enemies, whether by doing good to them only, or by goodwill itself? and is it possible?
Answer . The enemy tends to harm and plot. Therefore, anyone who does any harm to anyone can be called an enemy, but primarily a sinner, because, depending on him, he harms and plots in various ways against everyone who lives or meets with him. Since man consists of soul and body, we will love them both according to the soul, exposing them and admonishing them and in every way bringing them to conversion, and also according to the body, doing good to them when they need what is necessary for life. And everyone knows that love consists of affection. And the Lord showed and testified to the possibility when he revealed the love of the Father and His own in obedience “to the point of death” (Phil. 2:8), for the sake of enemies, and not for the sake of friends, as the Apostle testifies, saying: “God proves His love for us by the fact that Christ died for us while we were still sinners” (Rom. 5:8); and he exhorts us moreover, saying: “Imitate God as beloved children, and live in love, just as Christ loved us and gave Himself for us as an offering and sacrifice to God” (Eph. 5:1-2).
But the Good and Just would not have prescribed this if he had not bestowed the ability to do so. And He made it clear that such an ability is necessarily implanted in us in our very nature. And animals naturally love benefactors. But does a friend provide as many benefits as enemies who bring us pleasure from the Lord, who said: “Blessed are you when they revile you and persecute you and slander you in every way unrighteously for My sake. Rejoice and be glad, for great is your reward in heaven” (Matthew 5:11–12)?
Question 183. If others living in brotherhood happen to quarrel among themselves; then is it safe to treat such people for the sake of love?
Answer . Because the Lord said: “That they may be one, even as We are one” (John 17:22), and the Apostle wrote: “Be of one mind and of one mind” (Phil. 2:2), and Acts tells that “The multitude of those who believed had one heart and one soul” (Acts 4:32); then those who quarrel are strangers to what is said, but love, if it is reasonable, then observes what is said: “whoever loves, disciplines him from childhood” (Proverbs 13:25); if it is not reasonable, then whatever it is, it is not approved, because the Lord said: “Whoever loves father or mother more than Me is not worthy of Me” (Matthew 10:37).
Question 186. Because we have been taught to have such love as to lay down our souls for our friends; then we need to know: for what friends should this decision be made?
Answer . Naturally, the type or method of this feat is different; for often one must undertake one thing for the sake of sinners, and strive for another for the sake of the righteous. However, we are taught to show love even to death without any distinction, both to the righteous and to the sinful. For it is said: “God demonstrates His love for us in that Christ died for us while we were still sinners” (Rom. 5:8). And regarding the saints, the Apostle says: “just as a nurse treats her children tenderly. So, out of zeal for you, we wanted to convey to you not only the gospel of God, but also our souls, because you have become kind to us” (1 Thessalonians 2:7,8).
Question 242. What does the words “be kind to one another with brotherly affection” mean (Rom. 12:10)?
Answer . Tender love can be called the highest degree of friendship, consisting in the ardent disposition and attraction of the lover to the beloved. Therefore, so that brotherly love is not external, but internal and fiery, it is said: “be brotherly loving one another with tenderness.”
Question 246. What does it mean: “love does not act outrageously” (1 Cor. 13:5)?
Answer . The same thing if you say: he does not deviate from his own model. The properties of love listed in the same place by the Apostle serve as a model for love (1 Cor. 13 4-7).
Questions about the essence and fruits of repentance
Question 5. How should someone repent of each sin, and what fruits should be shown worthy of repentance?
Answer . He must come to the same frame of mind as the one who said: “I hate lies and abhor them” (Psalm 119:163), and fulfill what is said in the sixth and many other Psalms, and what was testified by the Apostle to those who grieved for God’s sake over the sin of another. “For the very same thing,” he says, “that you were saddened for the sake of God, look what zeal has produced in you, what apologies, what indignation (at the guilty party), what fear, what desire, what jealousy, what retribution! In all respects you have shown yourself to be pure in this matter” (2 Cor. 7:11). Finally, he must, like Zacchaeus, do to a greater extent such a good deed that is opposite to sin.
Question 6. What kind of person is he who confesses in word that he repents, but does not correct his sin?
Answer . I think that it is written about such a person: “Even if he speaks in a gentle voice, do not believe him, because there are seven abominations in his heart” (Proverbs 26:25). And in another place: “As a dog returns to his vomit, so a fool repeats his folly” (Proverbs 26:11).
Question 10. A soul burdened with many sins, with what fear and with what tears should it move away from sins, and with what hope, with what disposition should it approach God?
Answer . Firstly, she must hate her former reprehensible life, feeling disgust and disgust at the very memory of it, for it is written: “I hate lies and abhor them; But I love Your law” (Psalm 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 bounties of God, who said: “Though your sins be as scarlet, they will be white as snow; if they are red as crimson, they will be as white as wool” (Is. 1:18); then, having received the ability and strength to please God, she says: “Weeping may endure for an evening, but joy comes in the morning. And You turned my mourning into rejoicing, took off my sackcloth and girded me with joy, so that my soul may glorify You and not be silent” (Ps. 29:6, 12-13). And thus approaching God, he sings to Him, saying: “I will exalt You, O Lord, because You raised me up and did not allow my enemies to triumph over me” (Ps. 29 2).
Question 11. How can one come to hate sins?
Answer . 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 hate lies and abhor them” (Ps. 118, 163).
Question 12. How does a soul undoubtedly make sure that God has forgiven its sins?
Answer . If he sees himself in the disposition of the one who said: “I hate lies and abhor them”; because God, having sent down His only begotten Son for the remission of our sins, on His part previously forgave the sins of everyone. But because Saint David sings of “mercy and judgment” (Psalm 100:1), and testifies that God is “merciful... and righteous” (Psalm 111:4); then it is necessary that on our part we do what is said by the Prophets and Apostles in those places where they speak of repentance, so that the judgments of God’s righteousness are revealed and His mercy is accomplished in the remission of sins.
Question 13: Should someone who has sinned after baptism find himself fallen into many evils need to despair of his salvation? And to what extent of sins must we rely on God’s love for mankind through repentance?
Answer . If it is possible to count the multitude of God’s bounties and measure the greatness of God’s mercy, then when comparing 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, many different places in Scripture teach us this, 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 (Luke 15). But also through Isaiah God says: “Though your sins be as scarlet, they will be as white as snow; though they are red as crimson, they will be as white as wool” (Is. 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 worthy fruit, as is said in a special regard to this question.
Question 14. By what fruits should true repentance be recognized?
Answer . The disposition of those who repent, the disposition of those who move away from sin, and their concern for the worthy fruits of repentance are described in their proper places.
Question 16. 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?
Answer . 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 excusable. 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 not possible 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 out by the Apostle, who said: “But I am carnal, sold to sin. For I do not understand what I do: because I do not do what I want, but what I hate, I do” (Rom. 7:14, 15), and also: “therefore it is no longer I who do it, but sin that dwells in me.”
(Rom.7 17); Moreover, God, for our good, allows this to happen, so that the soul, by what it endures involuntarily, is brought to the consciousness of who possesses it, and having learned about itself, in which it involuntarily serves sin, freed itself from the devil’s snares, finding God’s mercy ready to receive the truly repentant.
Question 194. What kind of mourning should we impose on ourselves in order to be worthy of bliss (Matthew 5:4)?
Answer . This question lies in the question of sadness “according to Bose”: i.e. when we cry about sins, either because of an insult to God’s honor, because a person is dishonored by breaking God’s law (Rom. 2:23), or because of the dangerous situation of those in sin; for it is said: “The soul that sins shall die” (Ezek. 18:4); in which we imitate the one who said: “I have to mourn for many who have sinned before” (2 Cor. 12:21).
Question 287. What are “worthy fruits of repentance” (Luke 3:8)?
Answer . These are works of righteousness, opposite to sin, which the repentant must bear fruit by fulfilling what has been said: “bearing fruit in every good work” (Col. 1:10).
Question 288. Anyone who wants to confess his sins should confess to everyone, and to whom it happened, or to some?
Answer . The purpose of God's love for sinners is obvious, according to what is written: “I do not want the death of the sinner, but that the sinner should turn from his way and live” (Ezek. 33, 11). Because the sinner must have a special method of conversion, and worthy fruits of repentance are needed, according to what is written: “Produce therefore worthy fruits 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 bear good fruit is cut down and thrown into the fire” (Luke 3:9): then it is necessary to confess sins before those who have been entrusted with the administration of the sacraments of God. Thus we find that even those who repented of old 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).
Question 289. What should someone who has repented of sin and fallen into the same sin do again?
Answer . 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. How if someone wants to cut off the branches of a plant, leaving the root, then the remaining root nevertheless produces the same thing again? Thus, since other sins do not have their origin in themselves, but are born from other sins, whoever wants to be cleansed 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 the love of fame: whoever seeks fame from people enters into competition with someone who has a good reputation for himself or is jealous of 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 love of glory with the opposite - by exercising in humility (an exercise in humility is engaging in humiliating deeds), so that, having thus come to the mood of humility, he does not fall into the above-mentioned branches of love of fame; the same is true for each of these sins.
Questions about various virtues, about fulfilling God’s commandments, about the memory of God, about sorrow for God and about love for God
Question 37. How can someone who is lazy in fulfilling the commandments acquire thoroughness?
Answer . 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 like this to stimulate in everyone his own diligence, or patience for the glory of God.
Question 60. If anyone first decides to do something displeasing to God; What is better for him, to give up on a bad intention, or to commit a sin for fear of becoming a liar?
Answer . Because the Apostle says: “not because we ourselves are able to think anything of ourselves” (2 Cor. 3:5); and the Lord himself confesses: “I can do nothing of Myself” (John 5:30), and again: “The words that I speak to you, I speak not from Myself” (John 14:10), and in another place says: “For I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38); then such a person must repent, firstly, that he dares to decide on anything on his own, because even the best things should not be done arbitrarily, and then bring even greater repentance for the fact that he was not afraid to decide on something displeasing to God. And that one must abandon a matter contrary to the commandment of the Lord, which one has previously decided on, this is clearly shown in the example of the Apostle Peter, who previously decided: “You will never wash my feet”; and when he heard the sentence of the Lord: “If I do not wash you, you have no part with Me,” he immediately changed his intention and said: “Lord! not only my feet, but also my hands and head.” (John 13, 8, 9).
Question 62. What is the one who has done condemned as having hidden talent?
Answer . Anyone who saves any gift of God only for his own enjoyment, and does not do good deeds to others, is condemned as having hidden a talent.
Question 157. With what disposition should everyone serve God, and in general, what kind of disposition is this?
Answer . I consider a good disposition to be the desire to please God, strong, insatiable, firm and immutable. 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 to say: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind” (Mark 12:30), as was the case with the one who said: “As a deer desires for streams of water, so desires my soul for Thee, O God!” (Psalm 41:2). With such a disposition we must serve God, fulfilling what the Apostle said: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?” and so on (Rom. 8:35).
Question 167. What should a soul be like that is worthy to participate in the work of God?
Answer . What kind of person was she who says: “Who am I, Lord, Lord, and what is my house, that You have exalted me so much” (2 Samuel 7:18)? and fulfills what is written: “giving thanks to God the Father, who has called us to share in the inheritance of the saints in the light, who has delivered us from the power of darkness and brought us into the kingdom of his beloved Son” (Colossians 1:12–13).
Question 174. How can a person with an inner disposition and desire fulfill the Lord’s commandments?
Answer . 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 (can say) “I hate lies and abhor them” (Psalm 119:163), cleanses 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 from the lack of the urge to eat and aversion from it, and if he is undoubtedly convinced that the “commandment” of God “is life eternal” (John 12:50), and all the promises to those who keep it are true; then the disposition of the one who said: “The fear of the Lord is pure, abides forever. The judgments of the Lord are true, all are righteous; they are more desirable than gold and even much pure gold, sweeter than honey and drops of honeycomb; and Your servant is protected by them; in their observance there is great reward” (Psalm 18:10–12).
Question 191. Who is the meek (Matthew 5:5)?
Answer . Who does not change in judgment about what is required to please God.
Question 192. What does it mean: “sorrow for God” and “sorrow of this world” (2 Cor. 7:10)?
Answer . “According to God,” when someone is upset that God’s commandment has been neglected, according to what is written: “Terror (sadness) takes possession of me at the sight of the wicked who forsake Your law” (Psalm 118:53); and “of this world,” when the upsetting thing is something human and worthy of the world.
Question 193. What “joy is in the Lord” (Phil. 3:1)? and having done what, should we rejoice?
Answer. Rejoicing in what has been accomplished according to the commandment of the Lord for the glory of God is joy in the Lord. Therefore, when we fulfill the commandments of the Lord, or endure anything for the name of the Lord, then we should rejoice and rejoice with each other.
Question 195. How does a person do everything for the glory of God?
Answer. When he does everything for the sake of God, according to the commandment of God, and does not look at human praise in anything, but in everything remembers the Lord, who said: “Let your light so shine before men, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16).
Question 196. How can a person eat and drink for the glory of God?
Answer . With remembrance of the Benefactor, and with such a spiritual disposition in which the bodily position testifies that a person does not eat carefree, but as if having God as a spectator; as well as for the purpose of eating, when he eats not for pleasure, like a slave of the womb, but as a worker of God, for cheerfulness in deeds performed according to the commandment of Christ.
Question 197. How does the right hand do so that the swindler does not know?
Answer . When the mind is not distracted and with an intense desire to please God, it lawfully strives, striving by all means so as not to deviate from its due: then it has no thoughts about anything else, and about any other member, except for the one serving it to the intended goal, just as an artist in each task directs his thought only to one tool that is useful to him.
Question 198. What is humility, and how can we acquire it?
Answer . Humility, according to the Apostle's definition, consists in considering everyone more excellent than oneself (Rom. 12:10). A person will acquire it if, firstly, 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 has shown and taught in many cases and in many ways, and also believes His promise that “he who humbles himself will be exalted” (Luke 14:11); in addition, he will equally and continuously apply care to exercises in humility and accustom yourself to them. For in this way, with constant training, one will finally 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.
Question 199. How can you arouse such jealousy in yourself that, for the sake of the Lord’s commandment, you despise danger?
Answer . Firstly, remembering that the Lord himself was obedient to the Father for our sake “even to death” (Phil. 2:8); then, having comprehended the power of the commandment, that it, as it is written, “is eternal life” (John 12:50); then, believing the Lord, who said: “For whoever wants to save his life will lose it, but whoever loses his life for My sake and the Gospel will save it” (Mark 8:35).
Question 200. How can those who have previously begun to work in the work of God be useful to those who come again?
Answer . If they are strong in body, they will be useful, showing unslothful diligence and presenting themselves as an example of every good deed; if they are weak, then such a state of mind in which both the face and every movement reflects a firm conviction in the observation (over everything) of God and in the presence (everywhere) of the Lord, as well as the properties of love, enumerated by the Apostle, who said: “Love is long-suffering, kind, love does not envy, love does not exalt itself, is not proud, does not riot, does not seek its own, is not irritated, does not think evil, does not rejoice. untruth, but rejoices in the truth; covers all things, believes all things, hopes all things, endures all things. Love never fails” (1 Cor. 13:4-8). For all this can be done even with a weak body.
Question 203. Is there one measure in every deed done according to the commandment of the Lord, or does one receive more, another less?
Answer . That there is not one measure in every undertaking, but to one is entrusted and given more, and to another less, this is clear from the words of the Lord, who in one place says: “What is sown on good ground is the one who hears the word and understands, who is also fruitful, so that some bear fruit a hundredfold, some sixty, and some thirty” (Matt. 13:23), which also occurs in relation to those who have received “min” (Luke 19, 13); in other places: “to one he gave five talents, to another two, to another one” (Matthew 25:15).
Question 204. How is a person worthy to become a partaker of the Holy Spirit?
Answer . Our Lord Jesus Christ taught, saying: “If you love Me, keep My commandments. And I will pray the Father, and he will give you another Comforter, that he may abide with you forever, the Spirit of truth, whom the world cannot 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.
Question 205. Who are the “poor in spirit” (Matthew 5:3)?
Answer . Because the Lord says in one place: “The words that I speak to you are spirit and life” (John 6:63), in another: “The Holy Spirit... will teach you all things and remind you of everything that I have said to you” (John 14:26); “He will not speak of himself” (John 16:13): then the “poor in spirit” are those who became poor for no other reason, but according to the teaching of the Lord, who said: “Go, sell what you have and give to the poor” (Matthew 19:21; Luke 18:22). But if someone, having accepted and no matter how it happened to him, governs himself according to the will of God, like Lazarus; then even this one is not alien to bliss.
Question 209. How can we come to fear the judgments of God?
Answer . Anticipation of anything dangerous naturally produces fear. So we are afraid of both animals and rulers, expecting them to experience something bad. Therefore, if anyone believes that the threats of the Lord are true and expects to experience them in the most terrible and disastrous way, he will fear the judgments of God.
Question 211. What is the measure of love for God?
Answer . So that the soul constantly strains through strength to fulfill the will of God, with the goal and desire for the glory of God.
Question 212. How is love for God acquired?
Answer . If we conscientiously and graciously position ourselves towards God’s blessings. And this also happens to the dumb. For we see that dogs love only the one who gives them bread; We learn this from what was said reproachfully by the Prophet Isaiah: “I raised and elevated my sons, but they rebelled against Me. The ox knows its owner, and the donkey its master's manger; but Israel does not know (Me), My people do not understand” (Isaiah 1:2-3). For, like an ox and a donkey, from the good deed of one who feeds, love for him is born of itself; Likewise, if we accept blessings with good feeling and gratitude, then can we not love God, who shows us so many great benefits, when such a disposition in a healthy soul is born, so to speak, naturally and without teaching?
Question 213. What are the signs of love for God?
Answer . The Lord Himself taught us this, saying: “If you love Me, keep My commandments” (John 14:15).
Question 214. What is the difference between mercy (χρηστοτης) and goodness (αγαθωσυνη)?
Answer . Because David said in one place: “the Lord is good (χρηστος) to all” (Psalm 144:9); and: “good (χρηστος) is a generous and giving man” (Psalm 111:5); and in another: “The Lord pleases the good (αγαθους”, (Psalm 124:4), and Jeremiah says: “The Lord is good (αγαθος) to those who trust in Him" (Pl. 3:25): then, I think that mercy is broader, in the sense that it benefits anyone who needs it; goodness is more limited and observes the laws of truth in good deeds.
Question 215. Who is the peacemaker, pleased by the Lord (Matthew 5:9)?
Answer. Who is the helper of the Lord, according to the word of the Apostle, who said: “We are messengers on behalf of Christ, and as if God Himself exhorts through us; on behalf of Christ we ask: be reconciled to God” (2 Cor. 5:20); and again: “having been justified by faith, we have peace with God” (Rom. 5:1). For the world of a different nature was rejected by the Lord, who said: “My peace I give to you; not as the world gives, I give to you” (John 14:27).
Question 216. What should our conversion and becoming like children consist of (Matthew 18:3)?
Answer . 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, who have not yet learned the depravity of those who treat them, are like this in their attitude towards each other.
Question 217. How will we receive the kingdom of God “like a child” (Matthew 18:4)?
Answer . If we are the same in relation to the teaching of the Lord, what is a “child” like in teaching, who does not argue, does not justify himself before the teachers, but faithfully and dutifully accepts the lessons.
Question 218. What understanding should we ask for ourselves from God, and how can we become worthy of it?
Answer . We learn about this understanding from God himself through the Prophet, who says: “Let not the wise man boast in his wisdom, let not the mighty boast in his strength, let not the rich man boast in his wealth. But he who boasts, boast in this, that he understands and knows Me” of the Lord (Jeremiah 9:23-24), and through the Apostle, who said: “but know what is the will of God” (Eph.5:17). We can be worthy of this understanding if we fulfill what is written: “Stop and know that I am God” (Psalm 45:11), and if we believe that every word of God is true, for it is said: “If you do not believe, it is because you have not been proven” (Is. 7:9).
Question 224. Does it still happen today that some do it from the first hour, and others from the eleventh (Matthew 20:1-16)? and who is it exactly?
Answer . This can be very obvious to everyone from what is narrated in the inspired Scripture, namely: many, according to the testimony of the Apostle, “from childhood you know the sacred scriptures” (2 Tim. 3:15), and many, like Cornelius (Acts 10), have made healthy use of natural movements, but due to a lack of teachers, they slowly achieve perfection in knowledge. For it is said: “Who will believe” if they do not hear (Rom. 10:14)? Therefore, if it happens that others, like Cornelius, do not do anything bad, but, with a desire for perfection, sincerely show in themselves the virtues that are possible for them, and which have come to their attention; then the Lord grants them the same thing as Cornelius, not blaming them for the previous period of inactivity (because this, as I said, was not their fault), but being content with the desire revealed in subsequent zeal and deeds carefully completed to the end.
Question 225. Because the Lord said: “For where two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20); then how can we be worthy of this?
Answer . Those gathered in the name of someone, without a doubt, must know the intention of the one who gathered, and position themselves in accordance with it, in order to gain the grace of good pleasure, and not be condemned for malicious intent or negligence. For just as those who are called by someone, if the caller’s purpose is to reap, prepare themselves for this, and if his purpose is to build a house, they prepare to build a house: so we, who are called by the Lord, must remember what the Apostle says: “I, a prisoner in the Lord, urge you to walk worthy of the calling to which you have been called, with all humility and meekness and longsuffering, condescending to each other with love, trying to maintain the unity of the spirit in the bond of peace. There is one body and one spirit, just as you were called to one hope of your calling” (Eph. 4:1-4). The Lord presents this to us more clearly, having said everything in one promise: “Whoever loves Me 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 as a result of his keeping the commandments, so the Lord dwells in the midst of two, or three, if they conform to His will. And those gathered unworthy of the “title” and not according to the will of the Lord, even though it seemed that they had gathered together in the name of the Lord, to hear “Why do you call Me: Lord! God! “And you do not do what I say?” (Luke 6:46)?
Question 227. Should everyone tell others what they think, or should they hide in themselves what they are undoubtedly sure will please God?
Answer . Remembering God's sentence spoken through the Prophet: “Woe to those who are wise in their own eyes and understanding in their own eyes!” (Isaiah 5:21), and what was said by the Apostle: “I wish to see you in order to impart to you some spiritual gift for your strengthening, that is, to be comforted with you by the common faith, 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 have proven their faith and reason, so that either what is wrong is corrected, or what is done correctly is confirmed, and we would have avoided the condemnation mentioned above, which befalls those who are wise “in their own eyes.”
Question 230. What does “service” (λατρεια) mean and what is “verbal service” (Rom. 12:1)?
Answer . Service, I think, is intense, constant and undistracted attention to the one you serve; and the difference between “verbal ministry” and dumb (reasonable from unreasonable) is shown by the Apostle, saying in one place: “when you were pagans, you went to dumb idols, as if you were led” (1 Cor. 12:2), and in another place: “present your bodies as a living sacrifice, holy, acceptable to God, (for) your reasonable service” (Rom. 12:1). For whoever is led as a follower performs unreasonable service, not as driven by his own desire and will, under the guidance of reason, but as carried away by the power of the leader, where he is led, and not where he himself wants. But whoever, out of sound mind and good will, with great care, always and in everything has in mind and does what is pleasing to God, fulfills the commandment about verbal service, in accordance with those who said: “Your word is a lamp to my feet and a light to my path” (Psalm 118:105); and again: and my advice is “Your justifications” (Psalm 119:24).
Question 233. If anyone, out of all his good deeds, lacks one thing; Is that why he is not saved?
Answer . Both in the Old and New Testaments, many places can provide us with a satisfactory answer to this question. But I think that for the faithful, one judgment over Peter is sufficient, who, despite many and great merits, having been rewarded by the Lord with such blessings and praises, when he turned out to be disobedient in one thing only, and, moreover, not out of laziness or neglect, but out of reverence and reverence for the Lord, for this one thing he hears: “If I do not wash you, you have no part with Me” (John 13:8 ).
Question 234. How does a person proclaim the death of the Lord (1 Cor. 11:26)?
Answer . As the Lord taught, saying: “If anyone wants to come after Me, let him deny himself and take up his cross” (Matthew 16:24), and as the Apostle expressed it when he confessed about himself: “To me the world is crucified, and I to the world” (Gal.6:14), to which we made a preliminary promise in baptism itself; for, he says, “Do you not know that all of us who were baptized into Christ Jesus were baptized into His death?” (Rom. 6:3): interpreting what it means to be baptized into the death of the Lord, he adds to this: “our old man was crucified with Him, so that the body of sin might be done away with, so that we would no longer be slaves to sin” (Rom. 6:6), but, having been cleansed of all attachment to life, become worthy of the testimony of the same Apostle, who said: “For you are dead, and your life is hidden with Christ in God” (1 Col. 3:3), so that we dare to say with boldness: “the prince of this world comes, and has nothing in Me” (John 14:30).
Question 237. Which soul is directed according to the will of God?
Answer . She who accepted the offer of the Lord, who said: “If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24). For whoever first does not fulfill the command to deny himself and take up the cross, then later finds in himself many obstacles to following Christ.
Question 239. Which treasure is “good” and which is “evil”?
Answer . The wisdom in every virtue in Christ that serves for the glory of God is good treasure, but the evil wisdom in that which is forbidden by the Lord is an evil treasure. From these treasures, according to the saying of the Lord, everyone in his deeds and words wears out either “evil” or “good” (Matthew 12:35).
Question 240. Why is it said: “Wide is the gate and broad is the way that leads to destruction” (Matthew 7:13)?
Answer . The Lord, out of great love for mankind, uses words and names of objects that are familiar to us to express the teachings of truth. Therefore, just as deviation from the straight path laid out on the earth is possible over a large space; Thus, He says, those who deviate from the path that leads to the kingdom of heaven are in the great expanse of delusion. And the words: extensive and wide, as I argue, are identical, because wide is also called extensive among those familiar with external learning. Therefore, the field, that is, the place of error, is vast, and its end is destruction.
Question 241. Why are those gates “narrow”, and why is that path “strait” that leads “into the belly,” and how does a person enter through it (Matthew 7:14)?
Answer . Again, here narrow and cramped do not mean anything different; but the word “close” expresses the highest degree of narrowness, when the path is so narrowed that the walker must crowd, that is, press on both sides, because any deviation to the right or to the left is dangerous, as on a bridge from which, no matter which way you turn, the river flowing underneath is ready to receive you. That’s why David says: “I have put temptations in the path” (Psalm 139:6). Therefore, anyone who has decided to enter the belly by a narrow and cramped path must beware of any deviation and seduction from the commandments of the Lord, fulfilling what is written: “Do not turn aside to the right hand or to the left” (Deut. 17:11).
Question 245. Who is wise as a snake and safe as a dove (Matthew 10:16)?
Answer . He is wise as a snake who suggests to the teacher with caution and understanding how to successfully lead his listeners to obedience. But he is as safe as a dove, who does not even think of taking revenge on the evildoer, but continues to do good to him, according to the commandment of the Apostle: “But you, brethren, do not lose heart in doing good” (2 Thess. 3:13). For the Lord commands this to the disciples, sending them to preach, where there was a need for wisdom for persuasion, and for kindness towards those who are malicious, so that, just as the serpent once knew how to approach with a flattering face and speak captivatingly in order to be rejected from God and to submit to sin, so we choose for ourselves a person, a place, and a time, and by all means arrange “words... in judgment” (Psalm 111:5) to turn away from sin and to submit to God, and in temptations they maintained patience to the end, as it is written (Matthew 24:13).
Question 280. Who is “pure in heart” (Matthew 5:8)?
Answer . Who does not know contempt for the commandment of God, or insufficient or careless fulfillment of it.
Question 290. How can someone else “always abound in the work of the Lord” (1 Cor. 15:58)?
Answer . If he either multiplies the talent given to him, promoting the benefit and prosperity of those benefited by him, or shows greater diligence in the work of the Lord in comparison with the objects of ordinary human care.
Question 294. For what reason does a person lose his constant remembrance of God?
Answer . If he does not remember the good deeds of God, and turns out to be unappreciative of the Benefactor.
Question 296. How can a soul be sure that it is clean from sins?
Answer . If anyone takes note of the favor of David, who said: “I hate lies and abhor them” (Ps. 119, 163), or notices that what was commanded by the apostle was fulfilled in him, who said: “Mortify your members on the earth: fornication, uncleanness, passion, evil lust and covetousness... for which the wrath of God is coming,” and then, extending a similar judgment to every sin, added: “against the sons of disobedience” (Col. 3:5-6), so that one could say: “A corrupt heart will be removed from me; I will not know evil” (Ps. 100:4). A person recognizes himself as being in such a disposition if he feels, like saints, reverent compassion for sinners. So David said: “I see apostates, and I am saddened, for they do not keep Your word” (Ps. 118:158); and the Apostle Says: “Whoever faints, with whom would I not faint? Who is tempted, for whom would I not be inflamed?” (2 Cor. 11:29).
For truly, if the soul is better than the body, and yet we see that we turn away and abhor any uncleanness on the body, and the sight of any torment and any intention for this produces contrition and sorrow in the heart, then how much more is it characteristic of a lover of Christ and a brotherly lover to feel what was said above in the reasoning of sinners, when he sees the soul of those who sin as if revealed by beasts and devoured and covered, as it were, with pus and rottenness, just as David said: “My iniquities have gone beyond my head, like a heavy burden they have weighed me down; my wounds stink and fester from my madness. I am bent and completely drooping, I walk around lamenting all day” (Ps. 37:5-7); and the apostle says: “The sting of death is sin” (1 Cor. 15:56). Therefore, when someone notices that his soul, with his own or with the sins of others, according to what was said at the beginning, comes to precisely this disposition, then let him be undoubtedly sure that he is clean from sin.
Question 297. How should one turn from sins?
Answer . Jealous of the favor of David, who, firstly, says: “I have known my iniquity, and have not covered my sin: reh, let me confess my iniquity to the Lord” (Psalm 31:5); and then explains the way to do this in various ways in the sixth and other psalms; learning from the Apostle what he testified to the Corinthians about the sin of others, saying: “Sorrow for the sake of God produces unchangeable repentance leading to salvation,” and adding the property of sadness: “You were saddened for the sake of God, look what zeal has produced in you, what apologies, what indignation (at the guilty party), what fear, what desire, what jealousy, what retribution! In all respects you have shown yourself to be pure in this matter” (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. And David clearly expressed this, saying: “Depart from me, all you who do iniquity” (Psalm 6:9); The Apostle commanded: “Do not even eat with such a person” (1 Cor. 5:11).
Question 172. With what fear, with what conviction and with what disposition should we partake of the body and blood of Christ?
Answer . The apostle teaches us fear, saying: “Whoever eats and drinks unworthily, eats and drinks condemnation for himself” (1 Cor. 11:29). And conviction is produced by faith 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 among us, full of grace and truth” (John 1:14), as well as in the words of the Apostle, who wrote: “He, being in the image of God, did not consider it robbery to be equal God; but... He exhausted himself, taking on the form of a slave, becoming in the likeness of men and becoming in appearance like a man; He humbled himself, becoming obedient to the point of death, even death on the cross” (Phil. 2:6-8).
Therefore, when the soul, having believed these and similar sayings, recognizes the greatness of glory and is amazed at the abundance of humility and obedience in the fact that He, being so and so great, for the sake of our life was obedient to the Father even to death, then, I think, it will bring its disposition to love God and the Father, “Who did not spare His own Son, but gave Him up for us all” (Rom. 8:32), and to His only begotten Son, who remained obedient to death for our redemption and salvation, and thus will be able to understand the apostle, who, for those of sound minds, sets a good conscience as a rule, when he says: “For the love of Christ embraces us, who reason thus: if one died for all, then all died. But Christ died for all, so that those who live should no longer live for themselves, but for him who died and rose again for them” (2 Cor. 5:14-15). The one who partakes of the Bread and Cup should have such a disposition and such readiness.
Question 309. If something ordinary and natural happens to someone, is it necessary for him to begin the communion of saints?
Answer . The Apostle showed that we were “buried with Him” in baptism above nature and skill (Rom. 6:4), when in this place about baptism in water, after what was said above, he says: “Knowing this, that our old man was crucified with Him, so that the body of sin might be done away with, so that we should no longer be slaves to sin” (Rom. 6:6), and in another place he commands: “Mortify your earthly members: fornication, uncleanness, passion, evil lust and covetousness, which is idolatry, for which the wrath of God will come upon the sons of disobedience" (Colossians 3:5-6); in another place he gives a rule, saying: “those who are Christ’s have crucified the flesh with its passions and lusts” (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. But for the one who, being in uncleanness, approaches the saints, in the Old Testament we see the Last Judgment. If “here is He who is greater than the church” (Matt. 12:6), that is, more terrible: then the Apostle will enlighten us, saying: “Whoever eats and drinks unworthily eats and drinks condemnation to himself” (1 Cor. 11:29).
Question 310: Should the holy offering be performed in an ordinary house?
Answer . Scripture does not allow both an ordinary vessel to be brought into a holy vessel and a holy vessel to be performed in an ordinary house: because the Old Testament, clearly by God’s command, did not allow anything like this. The Lord says: “Here is He who is greater than the church” (Matthew 12:6), and the Apostle says: “Don’t you have houses to eat and drink? What should I tell you? Should I praise you for this? I won't praise you. For I received from the Lord (Himself) what I also passed on to you,” and so on. (1 Cor. 11:22-23). From this we learn, both in church not to eat or drink at an ordinary supper, and not to disgrace the Lord’s Supper by celebrating it in an ordinary house, unless, of necessity, someone chooses a cleaner place or house in advance.
Question 1. Is it permissible and useful for anyone to allow himself to do or say what he himself recognizes as good, without the testimony of the inspired Scriptures?
Answer . Our Lord Jesus Christ says about the Holy Spirit: “He will not speak from Himself, but will speak whatever He hears” (John 16:13); and about Himself: “The Son can do nothing of Himself” (John 5:19): and again: “For I spoke not of Myself; but the Father who sent Me, He gave Me a commandment, what to say and what to say. And I know that His commandment is eternal life. Therefore, whatever I say, I say, just as the Father spoke to Me” (John 12:49 – 50). Who would reach such madness as to even dare to even think of taking something for himself, when in order to direct himself in mind, word, and 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 as with rays, for it is said: “The commandment of the Lord is bright, enlightening the eyes" (Psalm 18:9)?
Since some of our ordinary deeds are defined by God’s commandment in Holy Scripture, while others are silent, then in considering what is said in Scripture, no one at all has the slightest permission to do anything commanded, because the Lord once forever commanded and said: “Everything that I command you, try to fulfill; do not add to this and do not subtract from it” (Deut. 12:32), and “but there is a certain terrible expectation of judgment and fury of fire ready to devour the opponents” who dare to do anything like that (Heb. 10:27); in discussing what is silent, the Apostle Paul gave us a rule, saying: “Everything is permissible for me, but not everything is useful; everything is permissible for me, but not everything edifies. Let no one seek his own, but each one (the benefit) of another” (1 Cor. 10:23-24). Therefore, in every respect it is necessary to obey either God because of His commandment, or others because of His commandment; for it is written: “submitting to one another in the fear of God” (Eph. 5:21).
And the Lord says: “Whoever wants to be great among you, let us be your servant” (Mark 10:43, 9:35), that is, let him renounce his own will in imitation of the Lord Himself, Who says: “For I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38).
Question 173. Should there be any conversations during home psalmody?
Answer . Shouldn’t they, unless they are entrusted with overseeing the deanery and taking care of household affairs, and even then at the request of urgent need, and then not without caution, but with due care for the place, decorum, sedateness and so as not to give temptation. Everyone else needs silence. For if during an interview, even among those entrusted with the word of teaching, the first is commanded to remain silent, “If to another ... there will be a revelation” (1 Cor. 14:30), then is it not all the more necessary for the majority to remain silent during psalmody?
Question 180. With what disposition and attention should we listen to what is read to us while eating food?
Answer . With much greater pleasure than with which we eat and drink, so that a mind can be seen that is not preoccupied with bodily pleasures, but rejoices more in the words of the Lord, according to the disposition of the one who said: “sweeter than honey and drops of honeycomb” (Psalm 18:11).
Question 235: Is it profitable to study much of the Scriptures?
Answer . Since people can be divided into two more general categories: some are entrusted with leadership, and others, with different talents, are placed in humility and obedience, I believe that whoever is entrusted with leadership and care for 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 think more than you ought to think; but think modestly, according to the measure of faith that God has allocated to everyone" (Rom. 12:3), let him carefully study and fulfill his duties, not being curious about anything else, in order to become worthy to hear from the Lord these words: go, "good and faithful servant! You have been faithful over a few things; I will make you ruler over many things” (Matthew 25:21).
Question 236: Those who have been worthy to learn the four gospels, how should they receive this grace?
Answer . Because the Lord said: “to whom much is given, much will be required, and to whom much is entrusted, from him will be required more” (Luke 12:48); then they should fear and strive more than others, as the Apostle taught, saying: “But we, as companions, beseech you, that the grace of God may not be received by you in vain” (2 Cor. 6:1). And this is achieved if we believe the Lord, Who says: “If you know these things, blessed are you if you do them” (John 13:17).
Question 238. Is it possible to continuously sing, or read the word of God, or talk about it, so that there is no interruption and for the sake of the need encountered by others to correct the low needs of the body?
Answer . The Apostle gives a rule for this, saying: “only everything must be decent and orderly” (1 Cor. 14:40). Why should we be more concerned about appearance and piety, relative to time and place?
Question 281. Should one who does not want to sing psalms be forced?
Answer . If he does not begin the psalmony with zeal, if the disposition of the one who said is not revealed in it: “If Your words are sweet to my throat, more than honey to my mouth” (Psalm 119:103), and if he does not consider laziness to be a great harm: then let him either correct himself, or be cast out, lest “A little leaven leavens the whole lump” (Gal. 5:9).
Question 307. Is it necessary to start psalmody or prayer one after the other?
Answer . Thus, in the presence of a multitude of worthy people, let decorum be observed, so that the matter itself is not considered unimportant and indifferent, and so that the irremovability of one or another person does not give rise to suspicion of the abbot’s pride and the contempt of others.
Questions explaining some words and expressions from the Gospel
Question 51. What is “cancer” (Matthew 5:22)?
Answer . It's a local word, not too offensive, used with close people.
Question 53. What is “defilement of the flesh” and what is “defilement of the spirit”? How can we be clean from them? Or what is a “shrine”? and how can we acquire it (2 Cor. 7:1)?
Answer . It is uncleanness of the flesh to associate with those who do what is forbidden; and the impurity of the spirit is indifference to those who think or act like this. A person will be clean from them when he obeys the Apostle, who said: “I should not even eat with such a person” (1 Cor. 5:11) and the like, or when he feels in himself what David said: “Terror takes possession of me at the sight of the wicked who forsake Your law” (Ps. 119:53), and shows the same sorrow that the Corinthians showed, accused of looking indifferently at sinned, and presented with this sorrow “you have shown yourself to be clean in this matter” (2 Cor. 7:11). “Holiness” is the dedication of oneself to the holy God, with care and diligence for what is pleasing to Him, completely and never ceasing, because what is damaged is not accepted as an offering to God, and once brought to Him, it is impious and daring to turn it into common and human use.
Question 66. What is jealousy and what is zeal?
Answer . Jealousy, when someone tries to do something in order to seem no less than someone else; and zeal, when he does something for show and out of vanity, in order to provoke and excite others to do the same. So the Apostle sometimes, when mentioning zeal, adds vanity to it, saying: “do nothing out of selfish ambition or vanity” (Phil. 2:3); and having placed vanity in the first place, after it, under a different name, he forbids zeal, saying: “Let us not be vainglorious and irritate one another” (Gal. 5:26).
Question 248. If “the Lord gives wisdom, and from His presence knowledge and understanding” (Prov. 2:6), and if “to one is given by the Spirit the word of wisdom, to another the word of knowledge” (1 Cor. 12:8); then why does the Lord blame the disciples: “Do you really not yet understand?” (Matthew 15:16) and the Apostle blames some as “foolish” (Rom.1:31)?
Answer . If anyone knows the goodness of God, “Who wants all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:4), and has also learned the care of the Holy Spirit in the division and operation of the gifts of God; 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 is rightly accused of closing his eyes when the sun rises, in order to live in darkness, and not raising his gaze to receive the light.
Question 222. Who is the “rival” for each of us, or how can we put up with him (Matthew 5:25)?
Answer . Here the Lord calls a rival in the proper sense the one who intends to take away something that belongs to us. Let us make peace with him if we keep the commandment of the Lord, who said: “Whoever wants to sue you and take your shirt, give him your outer garment too” (Matthew 5:40), and similarly in every matter.
Question 249. What is venerable (οσιον), and what is just (δικαιον)? (Tit.1, 8)
Answer . In my understanding, the venerable is decent and due on the part of the lower in relation to the higher, on the basis of its superiority; and what is fair is that which is given to each according to the merit of his deeds. And in the reasoning of the monk there is gratitude and retribution for one thing that is beautiful: and in relation to the just, there is also consideration of bad deeds and retribution for them.
Question 250. How does one give “holy things to dogs,” or cast pearls before swine, and how is it added: “lest they trample it under their feet, and turn and tear you to pieces” (Matthew 7:6)?
Answer . The Apostle explains this to us when he adds to what he said to the Jews: “You boast in the law, but by breaking the law you dishonor God” (Rom. 2:23). Therefore, the Lord forbade here the dishonor that we inflict on the holy words of the Lord by transgressing them. The consequence of this crime is that those who are outside the faith also consider the Lord’s instructions to be conveniently disregarded, and therefore they themselves rise up against us with greater boldness, and, as it were, destroy the transgressor with their reproaches and denunciations.
Question 251. Why does the Lord sometimes forbid carrying with you on the road “neither bag nor scrip” (Luke 10:4), and sometimes he says: “but now whoever has a bag, take it, and also the scrip; and whoever doesn’t have it, sell his clothes and buy a sword” (Luke 22:36)?
Answer . The Lord himself explains this, saying: “This thing that is written must also be fulfilled in Me: I am numbered with the evildoers” (Luke 22:37). For immediately after the fulfillment of the prophecy about the knife he says to Peter: “All who take the sword will perish by the sword” (Matthew 26:52). Therefore, the words: “but now, whoever has a bag, take it (αρατω)”, or: (αρει, for it is read like this in many copies), are not a command, but a prophecy of the Lord predicting that the Apostles, having forgotten the Lord’s gifts and law, will dare to take up swords. And that Scripture often uses an imperative manner of speech instead of a prophetic one, this is clear from many places, like for example: “let his sons be orphans” (Psalm 108:9), and: “let the devil stand at his right hand” (Psalm 108:6), and the like.
Question 252. What is “daily bread” (Matthew 6:11, Luke 11:3), for which we are taught to pray daily?
Answer . When a worker, remembering the words of the Lord, Who says: “Do not worry about your life, what you will eat or what you will drink” (Matt. 6:25), and the words of the Apostle, who commands to do, “so that you have something to give to the needy” (Eph. 4:28), works not for his own needs, but for the sake of the Lord’s commandment (because “the worker is worthy of food” (Matt. 10:10) ): then the daily bread, that is, what contributes to our nature for the daily maintenance of life, he does not provide for himself, but asks this from God, and having revealed to Him the necessity of need, thus he eats what is given to him by those who, after testing, are assigned to fulfill what was said every day: “to each one was given what he needed” (Acts 4:35).
Question 253. What is talent, and how can we increase it (Matthew 25)?
Answer . I think that the parable is told about every gift of God, so that no matter what grace one receives from God, he may multiply it, turning it into a blessing and for the benefit of many, because no one is deprived of a share in God’s grace.
Question 254. What does this banquet table mean, to which, as the Lord says, you had to give silver (Luke 19:23)?
Answer . Parables do not stop their reasoning on one image taken in them, but pave the way for the mind to the subject of reasoning. Why, just as it is customary to give silver to traders to increase it (for, as I learned, there are people in Alexandria who take silver and do this with it), so he who has received any grace must necessarily transfer it to someone who needs it, or do with it the same thing that the Apostle says about teaching: “What you have heard from me in the presence of many witnesses, entrust to faithful people who will be able to teach others” ( 2 Tim. 2:2). For this can happen not only with teaching alone, but with any matter, because some have the ability, while others have acquired experience in their disposal.
Question 255. Where was he commanded to go when he heard these words: “Take what is yours and go” (Matthew 20:14)?
Answer . Perhaps, to the same place where those placed on the side are commanded to go, who are accused of not doing good (Matthew 25:41-45). But anyone who envies his brother is worse than an idle one, because in many places in Scripture envy is usually placed next to murder (Rom. 1:29; Gal. 5:21).
Question 256. What does “bribe” mean, which these people accept on an equal basis with the latter?
Answer . Not being blamed for something bad someone has done is perhaps something common to all obedient people. For to be crowned is characteristic of one who has fought a good fight lawfully, has finished his course, and has kept the faith (2 Tim. 4:7) in love for Christ Jesus our Lord. Or maybe this agreed “reward” is acceptable “a hundredfold” in the present time, as the Lord promised this to those who left something of the present according to His commandment (Matthew 19:29); and about this it is said: “Take what is yours.” Because those who began to work, according to their own opinion of themselves, were previously suffering from the disease of envy of those who received the same amount as them; then they will not inherit eternal life, but having received only “a hundredfold” now, they will be condemned in the next century for envy, and hear: “go.”
Question 257. Who are the “straw” who are burned with “unquenchable fire” (Matthew 3:12)?
Answer . These are those who, like straw to wheat, benefit those worthy of the heavenly kingdom, but in spiritual gifts and in bodily benefits, they do this not out of the disposition of love for God and love for neighbor, and thus remain imperfect.
Question 258. Who is condemned by the Apostle in the words: “self-willed humility and service” and so on. (Colossians 2:18)?
Answer . I think that what the Apostle added clarifies the idea sought in this place. For the Apostle soon afterwards points to the “weariness of the body” (Col. 2:23). Such are the Manichaeans and others like them.
Question 259. Who is “burning in spirit” (Rom. 12:11)?
Answer . Whoever, with fiery zeal, insatiable lust and indolent diligence, does the will of God in love for Christ Jesus our Lord, according to what is written: “He greatly delights in His commandments” (Ps. 111:1).
Question 260. Because the Apostle sometimes says: “do not be unreasonable” (Eph. 5:17), and sometimes: “do not dream about yourself” (Rom. 12:16); then is it possible for one who is foolish not to be wise about himself?
Answer . Each command has its own limit. For to the words: “do not be unreasonable”, he adds: “but know what the will of God is”, and to the words: “do not dream about yourself”, he adds: “Fear the Lord and shun evil” (Proverbs 3:7). Therefore, he is foolish who does not understand the will of the Lord, but everyone is wise about himself who is led by his own reasoning and does not walk by faith in the words of God. Therefore, if anyone wants not to be both foolish and wise about himself, he must understand the will of the Lord by faith in Him and in the fear of God imitate the Apostle, who says: “We cast down imaginations and every high thing that exalts itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ” (2 Cor. 10:4-5).
Question 261. Because the Lord promised: “Whatever you ask in prayer in faith, you will receive” (Matthew 21:22); and again: “if two of you agree on earth about anything they ask, it will be done for them” (Matthew 18:19); then how come the most saints, when asking, did not receive, such as the Apostle, who said: “Three times I prayed to the Lord that he would remove him from me” (2 Cor. 12:8), and who did not receive what he asked, as well as Jeremiah the Prophet and Moses himself?
Answer . Because our Lord Jesus Christ said in prayer: “My Father! if it is possible, let this cup pass from Me” (Matthew 26:39), then he added: “Nevertheless, not My will, but Yours be done” (Luke 22:42), then first of all we need to know that we are not allowed to ask for everything we want and that we do not in any case know how to ask for useful things: “we do not know what to pray for as we should” (Rom. 8:26). Why should petitions be made with great caution, in accordance with the will of God? And those who are not heard need to know that either patience or intensification of prayer is needed, according to the parable of the Lord about “that one should always pray and not lose heart” (Luke 18:1), and according to what the Lord said in another place: “according to his persistence, he gets up and will give him as much as he asks” (Luke 11:8), or correction and diligence are also needed, according to what God has said to some through the prophet who said: “And when you stretch out your hands, I will hide My eyes from you; and when you multiply your prayers, I do not hear: your hands are full of blood. Wash yourselves, make yourselves clean,” and so on (Isa. 1:15–16ff.).
And that even now many have and have hands “full of blood”, those who believe in the judgment that God pronounced against the one who received the command to tell the people and remained silent, saying: the “blood” of the sinner at the hands of the “watchman” will be exacted (Ezek. 33:6). Convinced of the truth and inevitability of this, the apostle said: “I am pure from the blood of all, for I did not fail to proclaim to you the whole will of God” (Acts 20:26-27). And if the one who keeps silent only turns out to be guilty of the blood of those who sin, what should be said about those who seduce others either by what they do or by what they say. Sometimes it happens that, due to the unworthiness of the one asking, the request is not fulfilled, as was the case with David, who prayed to build the House of God and was abandoned not because he was alien to pleasing God, but because he was not recognized as worthy of this work. Jeremiah remained unheard for the sins of those for whom he prayed. Often, due to our negligence, we missed the time when we should have made the request, and then we find ourselves asking at the wrong time and in vain.
And in considering the words: “Three times I prayed to the Lord to remove him from me” (2 Cor. 12:8), you need to know that there are many different causes of external and bodily conditions that God either sends or allows according to the Economy, which is more important than liberation from these circumstances. Therefore, if someone could find out that he needed to be freed from adversity by asking, he brought the request and was heard, like the two blind men in the Gospel, and the ten lepers, and many others. And if someone does not know the reason why he fell into temptation (for often one must achieve with patience the goal for which the temptation was sent to him), and asks to be delivered from misfortune when it must be endured to the end, he is not heard because this is not consistent with the purpose of God’s love for mankind. The words: “if two of you agree on earth about anything they ask, then whatever they ask will be done for them by My Father in Heaven” (Matthew 18:19) explain this very place.
For we are talking about the one who convicts the sinner and the one who is rebuked, namely: since God does not want “the death of the sinner, but that the sinner should turn from his way and live” (Ezek. 33:11), then if the one who is convicted is contrite in soul and agrees with the intention of the one who is reproaching, about every thing, that is, for every sin for which they ask for remission, it will be given to them by the philanthropic God. But if the one who is reproved does not agree with the one who is reproaching, then there is not absolution, but binding, according to the addition: “Whatever you bind on earth will be bound in heaven” (Matthew 18:18), in fulfillment of the well-known judgment: “If he does not listen to the church, then let him be to you as a pagan and a tax collector” (Matthew 18:17).
Question 262. Because Scripture lists poverty and wretchedness among the things to be praised, for example: “Blessed are the poor” (Matthew 5:3), and: “Thou hast heard the desire of the poor, O Lord” (Psalm 9:38), and again: “The poor and the needy will praise Your name” (Psalm 73:21); then what a difference between poverty and squalor; and in what sense is David right when he says: “I am poor and wretched” (Psalm 39:18)?
Answer . Remembering the Apostle who said about the Lord: “He, being rich, became poor for your sake” (2 Cor. 8:9), I believe that the poor is the one who descended from wealth to poverty, and the poor is the one who was in poverty from the very beginning, and endured such misfortune with the pleasure of the Lord. David recognizes himself as poor and wretched, perhaps because he says this on behalf of the Lord, Who is called poor in the words: “Being rich, He became poor for your sake,” but is called poor because according to the flesh He was the Son of no one rich, but a woodcutter; perhaps because he himself, like Job, did not keep his property in treasuries, and did not look at wealth as property, but disposed of everything according to the will of the Lord.
Question 263. What does the Lord want to teach by the examples to which he adds: “So anyone of you who does not renounce everything that he has cannot be My disciple” (Luke 14:33)? For if anyone wants to “build a tower,” or “resist” another king (Luke 14:28–33), he must prepare either for creation or for war; if he is not able, then he can either not lay a foundation at the very beginning, or ask for peace: therefore, even if he desires to become a disciple of the Lord, should he not renounce, and when he notices that it is difficult for him to decide on this, is it permissible for him from the very beginning not to become a disciple of the Lord?
Answer . The Lord’s goal in these examples is not to give up to the will, to become or not to become a disciple of the Lord, but to show the impossibility of pleasing God in the midst of spiritual entertainment, in which the soul is in danger of being caught by the machinations of the devil, and turns out to be worthy of reproach and laughter for not completing what it decided to achieve. The Prophet, praying not to tolerate this, said: “Let [my enemies] not triumph over me; when my foot falters, they magnify themselves over me” (Psalm 37:17).
Question 264. Therefore, the Apostle says: so that “you may be pure” (Phil. 1:10), and also: “but because of purity (sincerely)” (2 Cor. 2:17); What does it mean: pure (ειλικρινες)?
Answer . I think that what is pure is not mixed with anything, but to the extreme, purified from everything opposite, directed and striving towards a single godliness, and beyond this, to that which at all times and in every matter is strictly required for the purpose of godliness, so that the one assigned to something is not entertained even by what is akin to his occupation. The first is explained from the very connection of speech; for to the words: “but as from purity” (sincerely) _,” the Apostle adds: “as from God, before God, in Christ”: and the second of the words: “do not think (of yourself) more than you ought to think; but think modestly, according to the measure of faith that God has allocated to everyone” (Rom. 12:3), as well as from what is added to these words.
Question 265. Was it said only to the priests alone, or to everyone: “If you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24)? And how can any of us bring a gift to the altar?
Answer . This should primarily and primarily be taken as what was said to the priests. And since it is written: “You will be called the priests of the Lord, the servants of God” all (Isaiah 61:6), and: 1 (Psalm 49:23), and also: “the sacrifice to God is a broken spirit” (Psalm 50:19); and the Apostle says: “present your bodies as a living sacrifice, holy, acceptable to God, (for) your reasonable service” (Rom. 12:1); nevertheless, this is common to everyone: each of us needs to fulfill what is said.
Question 266. What does the salt mean that the Lord commanded to have, saying: “Have salt in yourselves, and have peace among yourself” (Mark 9:50), and about which the Apostle says: “always with grace, seasoned with salt” (Col. 4:6)?
Answer . And here the idea is visible from what is put in connection with each of these places. For from the words of the Lord we learn not to give any pretext for rupture and discord with each other, but to always keep ourselves in unity of spirit by the union of peace; and from the words of the Apostle, who remembers who said: “Do they eat tasteless things without salt, and is there taste in the white of an egg?” (Job.6:6), he will learn to use the word “for edification in faith, so that it may bring grace to those who hear” (Eph.4:29), taking advantage of the convenience of the time and the beauty of the order, so that those listening become more obedient.
Question 267. If one “bit will be many” and the other “few” (Luke 12, 47, 48); then why do others say that there is no end to torment?
Answer . What in some places of inspired Scripture is said, apparently, mutually and in secret, is made clear by what is said openly in other places. Thus, the Lord then decisively says that “these will go into eternal torment” (Matthew 25:46), then sends others “into the eternal fire prepared for the devil and his angels” (Matthew 25:41), and in another place he calls “fiery hell” and adds: “where their worm does not die and the fire is not quenched” (Mark 9, 47–48); and even more anciently he predicted about some through the prophet that “their worm will not die, and their fire will not be quenched” (Is. 66:24); therefore, if, with such a number of similar testimonies found in many places of the inspired Scripture, many still, as if forgetting about all such sayings and definitions of the Lord, promise themselves an end to torment in order to more freely dare to sin, then this, of course, is one of the wiles of the devil. For if there is ever an end to eternal torment, then eternal life, without a doubt, must have an end.
And if we do not allow ourselves to think about this about life, then what is the basis for putting an end to eternal torment, when the “eternal” application is equally found in both? “These” go, it is said, “into eternal torment, but the righteous into eternal life” (Matthew 25:46). And having agreed on this, you need to know that the expressions “there will be many bits” and “there will be fewer bits” (Luke 12:47–48) do not mean the end, but the difference of torment. For if God is a righteous Judge, not only the good, but also the wicked, rewarding everyone according to his deeds, then another may be worthy of unquenchable fire, but either weaker or more burning, another - an undying worm, but again causing pain, either lighter or more severe, according to the dignity of each, and another - Gehenna, in which, without a doubt, there are different kinds of torment, and another - total darkness, where one brought only to crying, and the other, from intensified torment, to gnashing of teeth. The pitch darkness itself (external), without a doubt, shows that there is something internal. And what is said in Proverbs: “in the depths of Hell” (Prov.
9:18) makes it clear that some are in hell, but not “in the depths of the underworld,” being subjected to lighter torment. This can still be seen in bodily suffering. For one is sick with fever with fits and other ailments, another feels only fever, and this one is not the same as the other; another does not have a fever, but suffers from pain in some member, again this one more or less than the other. But this “much” and “little” were said by the Lord according to ordinary usage, as well as other similar things. For we know that a similar way of speech is often used about those suffering from some kind of illness, for example, when they talk about a person who is sick only with a fever or feels pain in the eye, wondering how much he has suffered or what needs he has endured. Why do I repeat again that being beaten “a lot” and “a little” does not mean the continuation or end of time, but the difference in punishment.
Question 268. In what sense are some called sons of disobedience and children of wrath (Eph. 2:2,3)?
Answer . The Lord usually calls those whose children or sons are those who fulfill the will of the one whose children they are, whether he is good or evil. For he says: “If you were children of Abraham, you would do the works of Abraham” (John 8:39); and again: “Your father is the devil; and you want to do the lusts of your father” (John 8:44). Therefore, he who does deeds of disobedience is also a son of disobedience. Or maybe, just as the devil is called not only a sinner, but also sin itself, because, I think, he became the first culprit of sin: so, for the same reason, the devil can be the very resistance. Others are children of wrath because they have made themselves worthy of wrath. For as those who are worthy of the Lord and do the works of light and day, the Apostle called sons of light and sons of day (1 Thess. 5:5): this is how the words should be understood: “they were by nature children of wrath” (Eph. 2:3). However, you need to know that the son of disobedience is the same as the child of wrath, because the Lord said: “He who believes in the Son has eternal life, but he who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36).
Question 269. Because it is written: “fulfilling the desires of the flesh and thoughts” (Eph. 2:3); then are there really some lusts of the flesh, others of the thoughts, and what are they?
Answer . The Apostle elsewhere enumerates in detail and by name the lusts of the flesh, saying: “The works of the flesh are known; they are: adultery, fornication, uncleanness, lasciviousness, idolatry, sorcery, enmity, quarrels, envy, anger, strife, disagreements, (temptations), heresies, hatred, murder, drunkenness, disorderly conduct and the like” (Gal. 5:19-21); and in another place the general: “the carnal mind is enmity against God; for they do not submit to the law of God, nor indeed can they” (Rom. 8:7). And the lusts of thoughts can be called judgments that are not confirmed by Scripture, such as those about which it is said: “we cast down thoughts and every high thing that exalts itself against the knowledge of God” and do not “take captive… into the obedience of Christ” (2 Cor. 10: 4, 5). Why is it necessary and safe to always and everywhere observe what David said: “And advise my justifications with Thy” (Psalm 119.24).
Question 270. What does the words mean: “in desperate circumstances, but we do not despair” (2 Cor. 4:8)?
Answer . The Apostle, showing the certainty of his hope in God in opposition to human wisdom, accordingly arranges every thought contained in this place, namely: as for human wisdom, he says: “We are oppressed on every side”; and as for trusting in God, then - “but not constrained”; again, as far as human wisdom is concerned, “we are in desperate circumstances”; and as for trusting in God, “let us not despair”; like this and so on. This is what he said in another place: “We are considered dead, but behold, we are alive; We are poor, but we enrich many; we have nothing, but we possess everything” (2 Cor. 6, 9, 10).
Question 274. How does a person become “wise in this age” (1 Cor. 3:18)?
Answer . If he fears the judgment of the Lord, Who says: “Woe to those who are wise in their own eyes and understanding before themselves” (Isa. 5:21), he begins to imitate the one who said: “You have cattle” (Psalm 72:22), and, rejecting all opinion about his wisdom, does not first recognize anything in his judgments as good and begins to reason about what, as by the Lord’s very commandment having accustomed himself to whatever pleases God, whether in deed, or in word, or in thought; because the Apostle said: “We have such confidence in God through Christ, not because we ourselves are able to think anything from ourselves, as if from ourselves, but our ability is from God” (2 Cor. 3:4-5), who teaches “man understanding,” as it is written (Psalm 93:10).
Question 275 Can Satan prevent the intention of a saint, since it is written: “Paul, once and twice we wanted to come to you, but Satan prevented us” (1 Thessalonians 2:18)?
Answer . Of the things we do in the Lord, some are done by spiritual intention and decision, while others are done with the help of the body, or through diligence, or patience. Therefore, what depends on the soul’s intention and decision, Satan cannot in any way hinder it; and in that which is carried out with the help of bodily activity, God often allows obstacles to test and chasten the one who meets the obstacle, in order to either convict him if he changes his good intention, like those sown on stones, who for a short time “with joy” received the word, “but the sorrows that were” immediately fell away (Luke 8:13.
Matt.13:21), or, if he persists in goodness, to discover his zeal for good deeds, like the Apostle himself, who, many times intending to come to the Romans, and being forbidden, as he himself admitted, did not abandon this desire until he fulfilled his intention, patience, like Job, who, having suffered so much from the devil, forced him to say something blasphemous or turn out to be ungrateful before God, even in extreme adversity he did not retreat from pious condemnation and from sound thoughts about God. For it is written about him: “In all this Job did not sin and did not say anything foolish about God” (Job 1:22).
Question 276. What does it mean that the Apostle said: “so that you may know what the will of God is, good, acceptable and perfect” (Rom. 12:2)?
Answer . There are many things that God wants. He wants something else out of patience and kindness, and this is good and is called good; another in anger for our sins, and this is called evil. For he says: “I form light and create darkness, I make peace and bring disaster” (Is. 45:7), not that evil for which we are punished, but that by which we are admonished. And what admonishes and leads to conversion through a feeling of sorrow serves for good. Therefore, what God wants through long-suffering and kindness, we must also want and imitate. For he says: “Be merciful, just as your Father is merciful” (Luke 6:36). And the apostle says: “Therefore imitate God, as beloved children, and live in love, just as Christ loved us” (Eph. 5:1-2). But what he sends out in anger for our sins and what, as I said, on the basis that it arouses a feeling of sorrow, is called evil, that, without a doubt, we should not do. And when it is the will of God that people often die from hunger, from plagues, from war, or from something else similar, we do not need to serve this will.
For in such cases, God also uses evil servants, according to what was said: “He sent upon them the flame of His wrath, and indignation, and wrath and disaster, an embassy of evil angels” (Ps. 77:49). Therefore, we must first seek what the good will of God is, then, when we know the good will, we must investigate whether this good will is pleasing to God. For something else, taken in itself, is the will of God, and a good will, but when it is done either by the wrong person, or at the wrong time, it is no longer pleasing to God. For example, it was the will of God and the good will that they should burn incense to God, but it was not pleasing to God that Dathan and Aviron should do this. And one more thing: it is the will of God and the good will that they do alms, but if they do this for the sake of glorification from people, then this is no longer pleasing to God. And one more thing: it was the will of God and the good will that the disciples would hear “what was in the ear” and preach “on the housetops” (Matthew 10:27), but that they would talk about something ahead of time, this was not pleasing to God. For he says: “Do not tell anyone about this vision until the Son of Man rises from the dead” (Matthew 17:9).
And in general, every will of God is good and pleasing when what is said by the Apostle is fulfilled in it: “Do everything for the glory of God” (1 Cor. 10:31), and: “Only everything should be decent and orderly” (1 Cor. 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 this is perfect and without shortcomings, to the extent of both the deed itself, whether it is exactly 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 heart, and with all your soul, 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 23:34). And love every commandment, as it is written (Deut. 6:6). For it is said: “Blessed is that servant whom his master, when he comes, finds doing so” (Matthew 24:46).
Question 278. How does a person “have my spirit and pray, but my mind remains unfruitful” (1 Cor. 14:14)?
Answer . This is said about those who send up prayers in a language unknown to those listening. For the Apostle says: “When I pray in an (unfamiliar) language, although my spirit prays, my mind remains unfruitful.” When the words of the prayer are unknown to those present; then the mind of the one praying “is without fruit,” because no one receives benefit. When those present understand the prayer, which can benefit those listening, then the mind of the one praying has fruit - the correction of those who use it. The same should be said about any pronunciation of the word of God. For it is written: “but only good things for edification in the faith” (Eph. 4:29).
Question 279. What does it mean: “sing wisely” (Psalm 46:8)?
Answer . What is in the reasoning of foodstuffs is the feeling of the quality of each food, so in the reasoning of the words of Holy Scripture is understanding. For it is said, “Is it not the ear that discerns words, and the tongue that recognizes the taste of food?” (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 fulfilled the commandment that says: “Sing wisely.”
Question 300. What is the way to address when it comes to the invisible?
Answer . The method of conversion is explained in the question that says how to convert from sins. And as for the speech about the invisible, let us remember the word of the Lord: “there is nothing hidden ... that will not be known” (Matthew 10:26), and also: “out of the abundance of the heart the mouth speaks” (Luke 6:45).
Editor's note: Due to the fact that this work has a large number of questions (namely 313), it is not possible to create a table of contents that is convenient for use. Therefore, we have collected the questions by topic, but retained their numbering as indicated in the original source.
- "the sacrifice of praise will glorify Me"_
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