О том, как монаху быть совершенным

Last year some people came to me and asked me to do something useful for the monasteries; but I did not have the opportunity to talk with them, because I suffered from a physical illness, and the illness served me as an excuse for being silent. For whoever saw the severity of suffering recognized the reason for the silence. Recently it came to my mind that people from other monasteries came for the same thing. What should I do? Should I say a special word to the latter, and then another time, or should I satisfy both with one word? But I am ashamed to talk about what I have already succeeded in, lest I become self-condemned. It is indecent for an ignoramus to teach the wise, just as it is indecent for a poor man to invite a rich man to a feast. I am still an infancy in my mind, but they surprise me with their successes. Words will not establish the truth, but the truth usually gives firmness to words. Speaking without lying, I can put words together, but I am unable to show the distinctive signs of manifold virtue. The image of virtue is deed, and the word is one shadow of the image; in the shadow there is not a single significant feature, but there is only a semblance of such features. So what? Should we avoid listening to the request or not do what was asked for? What fruit will we get from this? Many took on obedience to practice virtue. And if we pay attention to how and what happens in the world, we will find that slaves give loans to their masters, and young people give advice to elders, and worthless people assist great men in other ways. A people is made up of people of different kinds, but there is only one glory. He is glorified above those who glorify, and glory, having become a mediator between one and the other, is itself thereby adorned. Let us show the experience of exercise in words, as a warrior demonstrates the experiments of military art in front of a military leader. Let them know that we can talk without having anything to do. Recognize one thing useful in us: that, loving the truth, we blame ourselves. It is regrettable to me that I have not done the work for which I was called, and, while doing it, I am afraid that it will be rejected as unworthy. But will I refuse for that reason? A subordinate cannot resist those who give judgment about him. You know many things, brethren, by teaching by doing; but you want to know even a little, finding pleasure in hearing the word. I will also tell you that the fruit is edible, not the leaves that provide shade; words are like leaves, and deeds are like fruit. Do you want to know the power of the case? Find out by tasting, and the leaves are deceived by their likeness. I will satisfy you, knowing your humility. I am aware of my smallness and marvel at your modesty. I will say that the invention belongs to you, because it borrows its beauty from you. Poor are those who paint the royal scarlet, but she has need of these people who mean nothing. Those who prepare the royal diadem are very unworthy to make use of it themselves, but they do what they are commanded. I know how farmers cut up the ground with oxen-driven plows, but I am much less capable of the job. Many, by skill, know in detail what art requires, but are not able to give an account of it; others, having succeeded due to frequent occupation, invented arts or improved what they had invented; So I will offer you a word about your life, knowing some things because others speak, and adding others from myself as a gift to your labors. The life of monks is like that of an angel, and their order is to perform God’s service. A monk devotes his real life to serving God and lends it in order to receive eternal life in interest; gives God his goodwill and is honored with communication with Him; for real labor he hopes to receive eternal benefits; by faith he lends earthly things and receives heavenly things. Some monks know what the rules are for divine exploits on earth. Sailors, sailing on the sea, are exposed to trouble, and monks live in poverty, spending their lives in silence. What the sea is for those, the action of air forces is for them. Just as the winds prevent them from continuing their voyage, so the monks fight the resistant spirits in the air. The apostle spoke about this feat and called it “spiritual malice” (Eph. 6:12); protected the ascetic with good anointings, convinced those entering the feat to recognize the hidden ambush. The monks fight without seeing their opponents. What should they be? I don’t refuse to say what I think about this. These are prophets who possess spiritual art to which the flesh is not accustomed; they do a secret work, which even those who do it do not see; they buy something that is not what they can already enjoy; give their labor to what can only be hoped for; their path is understanding, and the limit of the path is agreement. They move to heaven, and there are thousands of legends about them; many, by hiding, escaped the enemy's intrigues; others, without entering into a fight, ran (some fled out of fear), while others were captured and disgraced; many were even put to death; few complete the entire journey, and rare merchants return from their journey. Imagine those who make their way among the barbarians; such is the way of the monks. They have two ends in mind when they make a purchase: in the hope of either gaining a great profit if they are successful, or losing their real property. In the cities, at the so-called spectacles, I saw people fighting with animals; The monks do no less. Either they suddenly become rich, or they lose their lives. And the apostle called his life a “disgrace,” that is, a spectacle (1 Cor. 4:9), in confirmation of our word that you have entered into the struggle. He called it a “list”, that is, a race (1 Cor. 9:24), and said about himself that he was struggling. After the battle, understand what a disgrace this is; from the struggle, conclude what kind of feat this is; Based on the audience, form an idea of ​​what kind of activities the one who attracts the audience is busy with; Angels and people are watching. It was not in vain that we said that the life of monks is similar to that of angels. What do Angels look at if not at hidden affairs? They look at the snares with which monasticism is surrounded, at the insidious methods, at the attacks and all kinds of malicious tricks of demons. They watch how the monks avoid the nets, how they jump over them like animals; how they put opponents to flight, how others are denounced, how feigned friends are struck down. This is what the Angels are looking at. What are people looking at? Without a doubt, on human affairs, because persecution, thoughts, poverty, deprivation, illness, disorder, accusations, slander, insults and the like are raised against monks. The monastic life is very difficult. If she is neither good nor bad, then she is plundered. If life has an admixture, it is like wine diluted with water, which soon spoils. Having turned sour, it is no longer precious, but worthless, not useful, but harmful, not a pleasure, but a nuisance. Our life must be preserved like wine. It shouldn’t go how it turns out; It should not be devoted to laughter, not to verbosity, even if innocent, not to frequent twists, even if not cunning, not to looking at various things, even if not reminiscent of pleasure, not to crowds, even if those around you beg. For whoever is devoted to this, although he will not suffer harm, he will not enjoy the benefits either. I know that many lazy people were exhausted, and other workers gained peace for themselves. But those who are weary, if they are exhausted from labor, then after their health is restored they have both gain and praise. Paul did not deny the weakness of the flesh; however, he admitted that his crown was being honored. He who is too lazy to work is foolish, and is considered ignorant by the courageous. So he did not take a vow of monastic life, therefore he has nothing in his possession, and does not bear any criticism that he did not acquire it. But if the one who has made the vow is lazy, he is subject to both punishment and retribution for serving. Don't you know what a lazy warrior suffers? He is strictly required to ensure that his weapons are in good working order, he is required to take care of his horse, and of everything that is part of the duties of a warrior - activity, subordination, valor. There will be no excuse for a careless monk, nor for a farmer who does not cultivate the land. Having renewed your flesh, monk, sow within yourself the delight of the fruit of the Gospel. Do not leave your body inactive, as the one who received one talent did. For he who has received remission of sins and grace and given himself over to idleness is condemned as guilty. He became a soldier of Christ and, taking advantage of the rights of the royal army, neglected the matter. If the Lord spares a careless and lazy warrior, he will also spare a monk. If the Master spares a worthless slave, then he will spare him too. If the Lord spares a lazy slave, then he will also spare a monk. The farmer is punished for neglecting sowing, the warrior for unclean weapons; won’t we, monks, be punished all the more if we are careless? The wine became bad, the reason for this was the vessel, or the place, or the coating of the vessel. The owner of the wine seeks the reason and, having found out, will not allow the wine to deteriorate any longer. The smallest mosquito can take away the sweetness of wine, and it is already disapproved of when consumed. An insignificant cause is often the cause of great evils. The consequence of a little negligence is great and incurable ulcers. Let the monks know that they are the same as slaves, farmers and soldiers of Christ and are obliged to be ready in the places indicated to them. And all people are slaves, but some have fled from the master and serve others, that is, demons; others are assigned to unimportant service; some in the service of people, becoming slaves of slaves! And the monks are God’s own, God’s servants. Pay attention to the promise you made and you will understand that I am not lying; listen to the apostle and you will clearly understand what was said. “But I mortify my body and make it into slavery,” he says (1 Cor. 9:27): And again: “Do not please the flesh” (Rom. 13:14); “Put on the full armor of God” (Eph.6:11). First he performed it, and then he taught it. This is the whole armor of God - to be useful to yourself and to many. If a monk is ready for his work, then he also delivers the unready from the invasion of the serpent. Monks need to be farmers and warriors. The soul is incomparably more versatile than the flesh. I know people who are engaged in business and are ready for battle. Such were the case under Ezra; They built a church, and prepared their right hands against their enemies. And at the tribe of Benjamin they accurately threw the spear with both hands. Moreover, the mind will be sufficient to readily perform many spiritual tasks. If you need to say in more detail, I will explain the matter to you using the example of a seed. We said that the knowledge of the soul, accepted by it from God, by grace, is the renewal of the soul; and the gospel seed is obedience to the commandments. For now, acquire obedience, and do not worry about the rain that returns the seed. If it pleases God to give growth in this life, then you will infuse others with grace. And if you put it off until the next life, you will reap it there and you will always have abundance. Cultivate the grace given to you and, cultivate, protect from everything that creeps into the field to harm it. And the ants secretly carry away the seed, and the crows steal it while you sleep. Therefore, along with agricultural implements, have with you also military implements; Uproot thorns with a spade, and drive away predators with a sling. Sometimes the serpent will settle down in your field; Do not give in to fear, but come and drive it away so that it does not remain with you. If you allow the serpent to remain, then other animals will find their way in through him. And while you hesitate, fearing their multitude, they will make your field desolate, and you will no longer be able to enjoy the fruits of your labors, because the serpent will grow a forest there and set up his dwelling. Thus, many countries became impassable, and many fields were completely devastated by beasts. And the Lawgiver said that the destruction of the Canaanites should be done little by little, “lest... the wild beasts multiply against you” (Deut. 7:22). If you are lazy, brothers, then you yourself will give rise to your own desolation. If a reptile makes a habit of creeping towards you, it will multiply its offspring, make many holes and occupy your land, and it will be impossible to sow on a dug-up field; if anything is sown, it will be to your detriment, because the fertility has been destroyed by the reptiles. If you do not quickly destroy the passion that has emerged in you, it will produce a scab. If you do not heal a small infection, it will give rise to thousands of offspring and damage your entire structure. You block one hole here, and the reptile (that’s what we called passion) will make a hole in another place; you block one entrance, and it opens many exits for itself. That is why you cannot overcome passions; they have produced an old scab in you. Therefore, we are not sure that your field will be fruitful; You yourself, without even suspecting it, allowed it to be devastated. Agriculture has fallen among you, and you think that this is human nature. Scripture speaks of purity, but you assume that it means another usage. The Scripture testifies to good works, but you do not believe; marvel at the words and do not show the deeds; Do you consider this to be written so that you might marvel at God, and not strive. Those who reason have become so lazy that they have become assistants to their opponents; they are worse than those who do nothing, because they stop and spoil the work. Pay attention, monks, to what the enemy did to Job, and you will learn what kind of fight he is arming himself for. Since he clearly saw that Job was protecting himself from reptiles and beasts, he introduced like with like into the fight in order to darken his pious asceticism. He corrupted some monks and with them he tries to subjugate those who have not been corrupted. When something like this happens, a true monk cannot stand the reproaches of many. If this is not destroyed, it will be in constant battle. If he touches leprosy, a stench will be transmitted to him. If he rejects himself, then the temptation of many will turn worse for him. This is the first and greatest malice of the enemy, that the fight against him led to confusion. He achieves two benefits with this cunning: he leaves a person careless, and makes the true enemy invisible. And with this he prepares the third evil, when the good is considered similar to the bad. In all these ways he takes up arms against the truth. This is how he brought Adam to his fall, and this is how he overthrew Cain: the first through his wife, and the last through his brother. I can’t even express the greed of this wolf. I am horrified for you, monks: how do you tolerate this? I am amazed to imagine what you are exposed to during these attacks. The Lord said beautifully that “put the narrow way into the belly” (Matthew 7:14); The narrowness of the path, as in a mirror, is visible in the word. Real life is bitter for monks; having property for them is dangerous; giving up property is painful; poverty is bitter, poverty is painful, asceticism is difficult, abstinence is difficult, the severity of life is not safe, silence is painful. The monk, if he denounces, remains a debtor; if he remains silent, he weakens in zeal for God. He will say that it is disgusting. He will remain silent - this is harmful. He can’t tell the truth, but he doesn’t dare not tell it. The serpent contrasted like with like in everything: non-covetousness opposed useful purchases, vigilance with slander, asceticism with suicide, prayer with accusations of idleness, truth with slander, love with slander, love of hobbies with carelessness. He mixed everything up, the serpent began to participate in everything; He turned virtue into art, and limited his reverent life to clothing. Monastic life is in danger of collapsing; the head is placed together with the legs, the eyes and hands suffer from illness; the acquisition of property weakened faith, the use of it changed asceticism, autocracy makes violence to humility; concern for the temporary has seduced hope. What will you, true monks, do with such a mixture? Where will you run away with such indifference? Is it to the desert? But how? And there the worst prevailed. The superiors, like relatives, zealously try for changes, but they have not changed anything because the lower ones do not cooperate with them. Add to this what is happening inside, and you will learn that indifference in everything is not despised, as virtue would require, because many are told to take a different path. Physical activity has darkened spiritual affairs; care for the flesh weakened the suggestions of the mind; conscience does not take the trouble to crush a thought; thoughts are in no hurry to turn to repentance to mourn many sins. That’s why I myself, having you, true monks, am in trouble. The present state is an image of captivity. If everything had transformation and reality, then the battles and their consequences were transformation and reality. Elijah said that he was left alone, but God showed that many others remained with him. We must also understand about Jeremiah that he was not alone, but many others were with him. Likewise, about you, servants of God, we must believe that we still have you, although you are invisible, because among the people of Israel those like the visible Elijah were invisible. It is obvious that just as they really existed, so you, although you have not become visible, are making an effort as much as possible. And I know some, but, of course, not many; It is true that there are many of them, but they do not act together. Jeremiah mourned Jerusalem because of the approaching siege. And you, doing the same, intercede for us; you are embarrassed by our passions, but take care of our weakness. I know, as I said above, that the soul easily divides its forces into different actions: it cannot suddenly do good and bad, but it accepts bad, hiding behind good. Thus, while fasting, one becomes vain; while abstaining, one becomes proud. But he cannot wish and suddenly choose both humility and arrogance. And the Lord said this: you cannot “work for two masters” (Matthew 6:24). About those who do evil under the guise of good, he said that these are wolves coming “in sheep’s clothing” (Matthew 7:15). Looking at such and such a course of action (as I think, after thinking with myself), Elijah fled to a foreign land so as not to sin, and rested his thoughts there. And one kept himself virtuous, not disturbed by anything, did not do anything base and did not spend his life in carelessness, living with strangers, did not soften his strict abstinence as if he were unknown to anyone. Blessed are the perfect, because they remain in every place like intact beads. Blessed are the pure in heart, because even in darkness they remain as bright as the sun. Jeremiah was not defiled by the mud in the pit; Daniel was not harmed by the lions; the three youths were not harmed by the Babylonian fire. Sensual things show that opposing spirits cannot harm, even if you admonish those in power in Babylon or are hidden in Israel and run around reproaching the wicked. Consider why you should hide in Jerusalem and speak boldly in Babylon? King David will teach you this; with Goliath he behaved hostilely, but before Saul he behaved humbly. And he presented a reason for this, namely: Saul was the Lord’s anointed, but Goliath did not know piety and was killed. He killed some because they brought the news of the death of the Lord’s anointed, and spared some, although they should have died. Do you need to solve these riddles or leave it to you yourself? What will simple people do, who do not understand their strength? You, as I said, actually know a lot, but those with you need an explanation. In the church we must remain silent, like the prophets in Jerusalem, and among us, when asked for advice from anyone, speak the truth; In the presence of priests or wise and pious men, one must behave humbly, as the prophets did, but not be a hypocrite before those who need reproof. If we are persecuted by those who have received power from the Lord, then we will flee, and if we are persecuted by those who torment us in the world, we will be bold, like Daniel. If anyone begins to speak ill of the servants of piety, then for the sake of the one who chose them, we will honor them as if they were dead. If anyone happens to persecute the sin of ignorant people, then we will spare them for the sake of our nobility. We will not at all take revenge for ourselves, as King David did, we will not notice the harm done to us. Let us make decisions regarding serving the poor with the same judgment as the apostles. Let us take less care of the luxurious table, but let us take care of the holy offering; like Moses. We will not care for those who come together to fill our bellies, but we will be hasty in feeding the strange, like Abraham. Let us be careful in showing leniency, but we will not refuse leniency to the weak, as the apostle did with the Corinthians. If, due to need, it is necessary to change the rule of life, this should be done; But making up a rule for yourself is not useful. When we must, we will not spare ourselves. When we have ourselves at our disposal, then, as those who are insufficient in everything, if we are defeated, we will not despair. And if we gain success, let us not be arrogant, because we must expect both. Let us admonish the brothers as fellow students, and correct those who fall as teachers. By our indifference we will not harm the laity, but by our deeds we will teach them to respect piety. We will not be sullen in our behavior; we will maintain decent morals in the community. Let us not hide the glory of God, but we will not express our own life. Let us not act like ignoramuses, but let us speak like simple people. Let us not hasten to appear cunning, but let us desire to learn as prudent ones. When we meet with others, let us not be inquisitive, but we will not give stupid answers either. Let us be hardworking, but in ordinary affairs no more than in the work of God. Let us not pervert God's service, because we have no leisure; but if we can do both well, let’s not replace two things with one. If a good deed interferes with another better one, we will not respect the lesser. We will speak when necessary, so that we know who speaks when it is not necessary. Let us be silent when we must, in order to learn the benefits of silence. We will measure the matter through labor and find out what benefit it can bring. We will evaluate the benefit depending on its satisfaction, and we will find out what is the benefit of our feat. When we work beyond measure, we give reason to blame for insatiability. If we like abundance, we will easily be caught in poverty. If we take, we will refuse to give. If gifts are pleasant to us, then justice will not be pleasant. If someone gives it to you for God’s sake, then accept it as if to give it to God. When someone supplies you according to the sociability of piety, doing something similar to this, you will not remain in debt. If you accept anything, take it openly and you will avoid the love of money. If you supply someone, give secretly and you will avoid vanity. If you are not flattered when you are flattered, then you will not be grieved when they slander you. If you supply others impartially, then you yourself will receive impartially. If you do a good deed not out of partiality, then do not become arrogant when you are praised. Whoever you honor, honor not for the sake of retribution and do not demand honor for yourself. If you respect someone, do not flatter him for the sake of wealth. Whomever you love, love not for the sake of any need, and let there be no pretense. Whomever you acquire, acquire not for your own sake and you will avoid the poison of pride. If you do good for God’s sake, you will learn about everyone what he is worthy of. If you yourself act sincerely, you will recognize deceivers. If you fulfill the covenant, then you will serve piety as it should. If, having sinned, you suffer, then you will know peace by behaving well. If you accept reproof with pleasure, then you will reprove others with love. If you endure slander, you will learn the way of long-suffering. If you patiently endure people's malice, then you will recognize the nobility of kindness. If you are not burdened by what is unreasonable, you will be able to make it prudent. If an empty word does not move you, then you will not do an empty deed. If you hate the insane, you will not correct your soul. If you don’t love your neighbor, you won’t know how to love yourself. If you do not honor the righteous, you will not understand how to serve God. If you don’t give to someone in need, then you don’t know that you yourself are human. When you grieve over a dead person, remember your own nature. When you try to learn virtue, then imagine the poverty of your mind. Learn from the saints and ask for God's grace to complete the task. Imagine your sinfulness and call on God for help. Understand your nature and do not shy away from God's grace. Having sinned out of ignorance, do not be offended as a person; Having succeeded in good things, do not boast more than a man; and do not boast about your successes, and do not despair when you make mistakes. Do not be proud of God's grace and do not indulge in wickedness. Do not exalt yourself in glory and you will not fall into despair. Run away from lies like a snake and you will enter heaven. Do not quickly believe what is said and do not agree with everyone who speaks to you. Don’t suddenly promise and fulfill quickly. Don’t suddenly believe, stand in the truth. Try to find out the matter clearly, not in order to give judgment, but so as not to condemn. It's better to be last in court. If you refrain from judgment, then you will show mercy to yourself. Avoid litigation, but do not refuse to defend the oppressed. If you are a judge, be more of a counselor. If called to council, be supportive, like a father. When giving advice, do not pronounce a decisive verdict, because you do not know the mysteries of God. When retelling the case, express doubt and you will not easily fall under reproach. Teach so that you can learn, and you will benefit your listeners. Talk doubtfully about what you don’t know; even if you make a mistake, you will not suffer harm. Agree that it is better to die than to succumb to envy. It is better to agree to suffer damage than to take an oath, because piety does not remain without vengeance. Be actively zealous for good and have just as much hatred for evil. If you take an oath when necessary, you will have a solid justification. If you become a judge out of necessity, you will avoid condemnation after the trial. If you are infatuated with others, apologize as a person. If you fall in thought, point to your nature. It is better to be judged as wise than to be judged as wise; It is better to earn contempt as an inexperienced person than to be punished as an experienced one. If you lied, admit it. If passion controls you, do not hide it from your listeners. If you are aware of what is behind you, do not live carefree. If you don’t have an employee, then take on more work alone and don’t be too lazy to do alone what two or three would do. If you fall into error, do not hide it from people; Open yourself as much as you must. Having committed a crime, do not hide it from God, so that God does not hide from you in times of need. Do not boast about your righteousness, lest you be condemned by those who are more perfect. Do not boast of prudence, lest the trial you undergo exceed your proposal. Agree that it is better to go to the sword than to surrender to anger. It is better to hide anger in the heart than to show it. It’s better to get into the network yourself than to put it on someone else. If the grace of God is with you, then you will not be subjected to anything. Provide for the future like a reasonable person; observe the present as a mortal man. Test your friends and reconcile your enemies. Reprove modestly and act honorably in your dealings with others. Don’t completely blame bad people and don’t always praise good ones. Be not very secretive with both of them, but also not ignorant of their way of thinking. In your good will, do not be partial and you will not arouse hatred towards yourself. Don't look after others, and they won't suspect you as an enemy. Don’t rush to find out everyone’s deeds and you won’t be a traitor to yourself. Do not have the desire to understand everyone’s affairs and you will not suffer harm. Do not try to comprehend the secret, and they will not consider you a traitor. If there is a quarrel in front of you, do not enter into an investigation of the reasons. If someone turns against you during a quarrel, do not irritate him. If he suddenly asks you how to take revenge, do not be his accomplice. If the enemy threatens you, do not lose heart. If you see a deception, do not immediately expose it. If you find out that many have formed an evil intention, do not go out to meet them on an unsmooth path. If a rebellion arises against you, do not rely on the power of your word. If you fall into the hands of evil people, do not resist, relying on your strength. In case of popular division, do not take part from the very beginning. During a quarrel, do not be with the strong. Look at the outrages of the young not condescendingly, but strictly. Don't enjoy idle talk. Don't sit where the passionate story is going on. Don't look for pleasure in laughter. Do not sow laziness in yourself. Do not look for pleasantness in jokes, lest you become absent-minded. Do not go often to the city streets, lest you return from there devoted to passion. Do not like crowded meetings, because they create confusion in your soul. Love silence, so that your conscience may be in you as a teacher. Avoid verbosity so as not to become forgetful. Avoid feasts, lest you become a fornicator even without women. Refuse from unnecessary interviews, so as not to become an unjust judge who does not have his authority. Avoid talking to women so as not to have a passionate dream. Do not eat often, so as not to darken your mind, and do not take too much food, so as not to turn your flesh into dirt. Refrain from remembering foods that are indecent for you, so as not to become passionate. Refrain from the desire to enjoy your meal, so as not to become a servant of vice. Spend most of your time in solitude, so that when you are in society, you will learn the benefits of both. Do not trust everyone, but allow anyone who wishes to meet with you. Do not spread conversations for a long time, so as not to lose time for an interview with God. If you do not fall to God in prayer, then read in silence. When you begin to read God’s Scripture, try to read as if obliged to retell what you heard. When you stand before God, imagine yourself serving earthly authorities. From the example of slaves and rulers, draw conclusions about your future. From the example of students and teachers, learn what belongs to God. Learn from the example of your earthly friends how constantly you must stand before God. Based on your carnal needs, evaluate the needs of your soul. How do you see the body in poverty? Imagine that thought also needs food. What rules do you observe in eating, depending on bodily weakness? So offer the mind a meal. As one who is diligent about the field, be diligent about the soul. Like a debtor who borrows something material, be a debtor of piety. As a guardian of your health, be the same for your mind. As a guardian of children, try to be a guardian of good deeds. As a guardian over slaves, be a guardian over illegal offspring. As a guardian of the city, take care of virtue. As a bridler of cattle, look after the passions. As a curber of stubborn animals, be one for fierce passions. As a shepherd, support your flesh with dispassion. As guardian of the treasure, be guardian of the faith. As a prudent military leader, strive in the field of war. As a famous labor fighter, try not to become disgraced. As a wise teacher, do not allow the first person who meets you to judge you. Like a good warrior, be prepared for the enemy. Like a wise builder, test your strength. Like a clever steward of a house, recognize the abundance of your fruits. Like a true merchant, understand the matter of your purchase. As a well-disposed servant of the house, fulfill your duties. Be careful to curb the flesh so that it does not plunge the rider - the mind - into danger. Look upon your members as a reproach, so that the beauty of virtue does not disappear. Master your senses so that, like military weapons, they do not absorb pernicious rust. Watch your soul so that you do not suffer betrayal from malice. Try to have God's grace illuminating your mind, so as not to be ridiculed; serve her as your guardian, so that, insulted by you, she does not leave you; honor her as a teacher in the invisible, so that (in her absence) you do not stumble, as in darkness; without her, do not dare to begin the feat, so as not to die shamefully; without it, do not take the path of virtue, because the serpent is plotting against you; with it, just begin to take care of your soul, because many deceive their minds with the semblance of good. If she is not with you when you sail by sea, then your labors will be useless. If it does not anoint you when you go against your enemies, then, after working hard, you will cry in shame. If she is not with you, you will recognize the cunning of the serpent. Be ready to obey, because she will show you everything clearly. Be attentive to her covenant and you will soon get rid of your worries. Bring her to you for cohabitation, and she will give you shameless company. Try to have her as your sister, as the Scripture said (Proverbs 7:4), and she will show you the way to your Father and make you a son of the Most High. If you make her your sister, like a mother, she will give you her breasts and, like a baby, will protect you from malicious people, raise you like a carefree child, and form you into a perfect husband. Trust in her tender love, because she is the beginning of all acquisition. You don’t yet see her love, because babies sucking milk do not know their mother’s care. Be patient, submit yourself to her will, and then you will understand her benefits. And children do not know how they are raised, but, growing up, they come to surprise when they mature, and turn natural dispositions into arbitrary ones. And if you wait, you will know the benefit. Learn from Joseph's example. When Joseph tended the flocks, grace did not suddenly raise him to heights, but taught him many preliminary lessons. The young man did not know what would happen, but he provided everything to her as she wanted. When she placed the crown on him as a king, then she realized her benefit. When she entrusted him with the throne of dominion, then he knew his captivity and realized that she was under test. Just as a mother teaches handicraft, so grace taught him piety through patience; just as a teacher punishes his son, so grace tormented him in slavery. Just as a father beats his son to make him wise, so grace plunged him into sorrow. He adhered to her wonderful suggestions, and she honored him like her firstborn son. Grace showed what properties he had, and made him king who had become a son. She herself reigned with him, which is why he succeeded to the end. She did not leave him during his leadership, because even in need he loved her covenant. He received her admonition as from his mother, and therefore inherited her beauty. He endured her anger as from a teacher, and became a wise teacher of the invisible. I didn’t know what concerned anyone in particular, and, having listened to her, I learned that it extended to all people in general. He didn’t know what she was doing, and in the end she gave advice to the kings on what to do. What situation he himself was in was unknown to him, and then he announced at what time what would happen to all the people. I did not comprehend how many paths I myself had traveled, and I clearly answered how many and what kind of years would pass. And that without grace no one knows the invisible, this will be shown again by his deeds. The Egyptians were wise, but without entering into an alliance with her, they became stupid. They thought of themselves that they knew the invisible, like the Magi; but it turned out that their knowledge was shrouded in darkness. And Paul said that there are “spirits of wickedness” (Eph. 6:12), wanting to teach us that they also have knowledge of unseen things, but not sure, because they have not known anything perfectly. We also learn from Joseph’s example that the grace of God overcomes the invasions of all invisible forces. Nothing is hidden from it, and therefore whoever has it will not suffer harm. It cannot hide either, because there is light that darkness cannot hide. About those like Joseph, Paul also says that “the spiritual one strives... for everything, but he himself does not contend with one” (1 Cor. 2:15). If we knew what God's Judgment is, we would condemn the worldly court. The Egyptians are teachers of infants, but Joseph showed that they could not even be disciples. If they, the teachers, are unreasonable and senseless, then even more so are their students. Lacking strength, they composed euphonious words. And prodigal wives, not having beauty, use clothes to seduce. Joseph, not being a bookish youth, with the help of God's grace defeated the elders of Egypt. And the apostles were not learned and not bookish, but they overcame the long-winded Pharisees, saying: Judge for yourselves whether it is right not to say what we know, and not to do what we have learned to heal people (Acts 4:20); and they fell silent. The same grace was in the saints, for Christ said that the Holy Spirit, when he came, “will teach all things” (John 14:26). And the apostle says that we have the Spirit of God, and therefore we know everything (1 Cor. 2:12). He said: we do not have the “spirit of the world,” letting us know that the wise men of Egypt, taught by this spirit, did not know anything and attributed the spirit to the world, because both people and animals are said to have a soul. The name “spirit,” which actually belongs to God, does not serve to condemn the grace of God; It is not by naming that deeds are known, but by deeds of naming. Understand from the example of righteous Joseph that in temptations you should recognize the beauty of grace. I know that many want to become her sons, but one must not only wish, but prepare. I know that many were called her sons by faith, but not many become her heirs due to their negligence. Not everyone, having matured, honors his mother; Likewise, grace, although it has rewarded many, is honored by few. Not everyone understands the illnesses of giving birth and the labors of raising; so few of us are grateful for her benefit. If you want to know what grace is, then let Joseph again be our guide. Like a mother, he provides for everyone: both the good and the bad; That’s why he supplied the Egyptians with food. Grace has few heirs with whom it can rejoice; if they live disorderly, she endures; if they are ungodly, it turns away, but does not contain its bosom, so that we do not die. If this is the case with the ungrateful, then why are we afraid of their company? If she is merciful to those who insult her, then why don’t we take into account that all of it is poured out on those who love her? Let us not be disheartened when she hides; we who are tempted, let us not be careless when she admonishes. She knows what is useful, and our nature is known to her; knows the measure of everyone and gives so much for pleasure. He delays in doing good, hiding from us, for our own good. She tolerates it when we complain about her, and, like a doctor, does not give bread or wine to the sick. Understand what I am saying, so as not to waste time on explaining what is obvious by itself: what grace, what nature, what knowledge, what will, what affirmation, what communion. And Paul said “that these are divisions of gifts” (1 Cor. 12:4) and that they are given for good. Therefore, let us not go into unbelief, not accepting; Having accepted, let us not strive for the same and be perplexed because of the difference, thinking that it is not the same grace; but let us pay attention to the times, to the people, to the customs. Now the Egyptian does not rule, the Canaanites do not suffer from hunger, there is no righteous Jacob, there is no family of Israel that must come out of Egypt and inherit the land of Canaan; there are no brother shepherds, no merchants of Midian, no Joseph to whom inspiration was communicated in dreams. From the other books of Scripture we are assured that grace is one and the same and that faith is one and the same. If everything were monotonous, we might think that it is not Providence that is in charge, but nature. But just as Abel was granted grace, so that even after death he conversed with God with his blood, and Enoch was transposed so as not to see death, and Noah was saved from the flood by grace, so in the present state there is a great difference in talents, because the will is different. By grace we will conclude also about the test. Not everyone falls into the same temptations, because not everyone reaches the same understanding. They compete for the same crown, but they strive and fight differently. From the example of those sailing on the sea, make sure that the sea is one, but there is a difference in the way of sailing. All ships are the same, but, taking advantage of a fair wind, some were exposed to danger, while others were saved from extreme dangers. Many ships, sailing with the same wind, do not have the same speed. The location, the coastal mountains, set winds and waves in motion, and thus pose obstacles or help the art of helmsmen. The very structure of ships also has an influence on this: both the sail and the smallest part of the rudder. This is how our condition becomes clear to us from everything. Therefore, if there is something missing from what has been said, add it yourself. And I, as an ignoramus in art, wrote what I knew out of love for obedience; It was for this love that I decided to commit this rashness; but I think that with your intercession no one will blame me. Since he could not refuse, he entered partly into the study; but it is not surprising if, wanting to be more precise, I stumbled in something else. I do not deny my weak nature, I do not boast in my deeds, I do not demand imitation; my word is at your service. If life does not confirm my words, then use the reminder. Let the word be a mirror of your ordinary deeds, and in it, as in a transparent substance, you will see your immaterial virtue. Marvel at what you recognize as you read; look for the writer’s mistakes; correct the shortcomings of speech with deeds, expose the ignorance of those who portrayed the traits of virtue; express your contempt for those who describe perfect deeds with imperfect words; but consider diligence and do not reproach for ignorance; notice inexperience and do not reject what has been done. You will endow me with what you yourself abound, undoubtedly. Provide generously with diligent prayers and fatherly love, with which you are rich, because even in my poverty I did not refuse you conversation. And although he himself was poor, he lent money to the rich. I do not want payment of my debt, but I ask for reward; I do not seek praise, but prayers; I do not want to receive payment, but to receive mercy. I don’t know whether my case corresponds to your order, but I imagine that, wanting to supply me, they ordered me to say the word, while they themselves did not need a reminder. He who has a whole source does not need a drop. He who tends a whole flock does not need milk. He who breaks bread has no need of crumbs. Whoever keeps his own beehouse does not need to learn from others what honey tastes like. He who owns beads will not bother himself for the sake of pitiful ovols (small coins). Give me part of the fruits of your work, because paradise has been given to you. Provide me with soul food - you who eat the fruits of the tree of life. Just as everything visible is temporary, so is my word to you. But you will make him eternal, because by your deeds you will give him eternal existence. You might be interested in: