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What qualities should a true shepherd, spiritual helmsman, doctor and teacher have? 1:1. 2. 3. 4. 5 . 6. 7. To the extent that the sheep follow their shepherd, to that extent will he give an answer to the Lord of the House for them. 1:8. Sheep that lag behind the flock due to laziness or gluttony must be aroused by the shepherd with a threatening word. 1:9. How should a shepherd act during the heat and darkness of passions that befall the flock? 1:10. 11. As a spiritual physician, one must use medical instruments for the variously ailing sheep of the spiritual flock. 2. It is a shame for a mentor to ask a novice from God for gifts that he himself has not yet acquired. 3:1. A spiritual doctor must be free from passions, so that he can sometimes take on their guise for the benefit of the brethren. 4:1. The wisdom of a spiritual doctor is proven by the fact that he heals ailments that others could not heal. 5:1. The spiritual helmsman, foreseeing storms and disturbances, must clearly announce them to those on the ship; otherwise it will be the cause of disaster. 5:2. The spiritual doctor will be guilty if he does not warn the sick about the causes of illness. 5:3. The mentor must be careful not to be a temptation for the brethren and those who come in all his actions and words. 5:4. A shepherd must be filled with love. 5:5. When rebuking the brethren, the shepherd must assimilate their sins; and why? 6:1. What harm does the silence and modesty of the shepherd produce when he does not expose the vices of the brethren? 6:2. 3. If someone cannot restrain himself from old bad habits and asks the mentor to take strict measures against him, then the mentor must fulfill his request. 7:1. The mentor should not tell everyone who begins monastic life that this path is narrow and cramped, and not everyone: this yoke is good. 7:2. 3. What are the reliable signs of those approaching monasticism? 7:3. The mentor must know the structure of his subordinates; for some of them can labor in community, while others are capable of silence. 7:4. A spiritual doctor cannot heal a sick person unless the patient himself opens his ulcer and entrusts himself to the doctor with faith. 7:5. The shepherd must also use the pipe of teaching to drive away the spiritual wolf, especially when the brethren bow to the sleep of sin. 8:1. A shepherd should not recklessly humble himself or be exalted before his subordinates. 8:2. 3; 13:14. How did the passionate, ruling over the impassive, sometimes receive salvation? 8:4. Moving from silence to care, one must be careful not to waste what has been collected in the refuge. 9:1. Comparison of the exploits of the silent man with the exploits of the impassive (boss) who is in the midst of rumors. 9:1. Those who enter monasticism are either guilty or innocent; therefore the shepherd must prescribe different ways of life for them. 10:1. 3. The shepherd should ask those who come about their sins, and why? 10:2. How dangerous it is for a passionate person to rule over passionate people, to indulge in anger, and to strictly punish the brethren for minor offenses. 11:1. 2. 3. The shepherd must have God as his leader and mentor in all his affairs. 11:4. If grace acts through the shepherd on those who come to him, then he must attribute this to their faith. 11:5. He who has found the mercy of God can quietly do good to the sick; and what is the benefit of this? 11:6. What teaching should a pastor offer to the courageous and the weak? 12:1. What harm did those who fearlessly attempt to graze the souls receive? 12:2. The shepherd's acceptance of responsibility for the souls of his flock varies, and what it consists of. 12:3. The pastor must give severe reprimands to the brethren who oppose and argue in front of the brethren. 12:5. About the advantage of mentors who take on the burdens of others beyond their own strength over those who have received the strength to do this and are denied. 12:6. The mental sin of a shepherd is judged more severely than that committed by a novice in reality. 12:7. Teach your novices to confess the sins of carnal lust (mentally before God) not by sight, but to remember everything else in detail. 12:8. The mentor must know what goal the brothers have in their mutual relations with each other. 12:10. A mentor and shepherd should also pray for the laziest, so that the Lord will raise them to zeal. 12:11. The pastor should not allow those weak in faith to deal with heretics. 12:12. A shepherd should not be afraid of death. 13:1. The shepherd must first of all try to assimilate to his children the virtue of spiritual and physical purity. 13:2. The shepherd should receive those who come to the monastery with consideration and not tonsure them soon, and why? 13:3. The mentor must take care of the cleansing of the souls of the brethren, and even more so of the cleansing of the bodies of the defiled. 13:5. In what cases can a shepherd leave one good thing for another greater one? 13:6. What kind of response is the one who can use the word of others and does not, and who can actively help the brethren and does not help? 13:8. Whoever, with the purity given to him by God, wipes away the filth of others, shows himself to be a helper of the Angels. 13:9. The shepherd must strive for the conversion of the lost, imitating the one who sought the lost sheep. 13:10. The wise judgment of the shepherd, who accused the right and acquitted the guilty; and why there was such a trial. 13:11. Edifying teaching and reminders of the exodus from this world are appropriate for everyone. 13:12. The complacent can be innocently accused in the presence of the cowardly, for their benefit. 13:13. What to do when confessing to the brethren? And about condescending communication with them after that. 13:14. The shepherd must be patient in everything, except for obvious disobedience. 13:15. We must consider the dispensation of the brethren: when in one place some do not bear fruit, then, according to the general advice, assign them another. 13:16. In receiving the brethren, the shepherd must have reason and take into account the location of his monastery. 13:17. A spiritual doctor, if he has not acquired spiritual silence, must resort to physical silence. 13:17. How pleasing to God is the gift of bringing the souls of the brethren to Him through repentance. 13:18; 14:1. Great is the reward for those who were an instrument of salvation for those who wished to be saved. 14:2. What power and care should a shepherd have for the salvation of souls, that is, to bring them into the Holy of Holies. 14:3. This great and good shepherd watched over those who expressed a fiery zeal for spiritual life more and more strictly than over others. And those who held on to their will and passion for something, he deprived them of their favorite thing. And what was the benefit of this? 14:4. This shepherd always said: it is better to expel the novice from the monastery than to allow him to fulfill his will; and-why? 14:4. After evening prayers, this shepherd assigned the brethren what rules to read and follow before going to bed. 14:5. He appointed two overseers over the brethren; and for what? 14:5. He prescribed two types of food according to the different dispensations of the brethren. 14:6. He sent brothers capable of a silent life to silence. 14:6. The shepherd should not accustom simple-hearted monks to a subtle analysis of their thoughts, but he should also accustom the subtle ones to simplicity. 14:7. If the shepherd has not achieved complete dispassion, then his conscience will not allow him to punish the guilty and destroy evil, as he should. 14:8. A pastor must leave a legacy to his spiritual children of the integrity of faith and right dogmas. 14:9. The young and strong in body should not be spared, but tired and exhausted (by abstinence and exploits); and why? 14:10. Unleavened bread and bitter potion mean cutting off the will and the cruelty of fasting. 14:10. Praise to the shepherd to whom John Climacus writes, where he likens him to Moses, who led the Israelites to the Promised Land. 15:1. Paul the Simple, through his simplicity, acquired spiritual prosperity in a short time. 24:30. Memory malice is born from rage (anger). 9:1. What is memory malice? 9:2. 3. Sometimes, memory malice breaks the bonds of fornication. 9:7. You must have remembrance against demons and enmity against your body. 9:9. He is malicious and interprets the Holy Scriptures deceitfully, to his own justification. 9:10. With this passion we cannot say the Lord's Prayer. 9:10. What should you do in case of memory malice to reconcile with your neighbor? 9:11. A sign when we get rid of the memory of malice towards our neighbor? 9:12. Who is the memory-evil silent man like? 9:13. What especially cures the passion of memory malice? 9:14. In what kind of people does memory malice find its place? 9:14. He who is evil of memory is deprived of God's mercy in receiving forgiveness of sins. 9:14. He who does not remember evil is superior to the ascetic in receiving forgiveness of sins. 9:15. Who is like someone who has a memory of malice and thinks that he is bringing repentance? 9:16. How did some leave the memory of malice? 9:17. Memory malice should not be considered an unimportant passion. 9:18. From memory and hatred slander is born. 10:1. A sign of spiteful and envious people. 10:12. He who hated the world was freed from sorrow. 2:7. After falling into sin, one must take up arms against the spirit of sadness. 5:29. How to reflect unreasonable sadness and grief in the face of a boss’s reprimand, annoyance and dishonor? 7:19. Killers of sorrow: psalmody, mercy and non-covetousness. 26:195. What harm does excessive sadness do? 26:204. Continuous teaching during the day in the word of God serves to avert sleepy, evil dreams. 20:20. One must learn from the Divine through works, and not through naked words. 26:37. 38.78. Hearing stories about the exploits of the holy fathers and their teaching arouses the soul to jealousy and imitation. 26:135. At the beginning of spiritual life, demons instill in the vain and learned the interpretation of Divine Scripture; and for what? 26:151. Reading the scriptures enlightens and gathers the mind. And what Scriptures should workers read? 27:78. About the cook: how did he acquire tenderness and tears? 4:16. Those living in the hostel sometimes have a petrified (heartfelt) feeling, and sometimes are consoled by tenderness. 4:87. Those who have fallen and weep for themselves are more blessed than those who have not fallen and who do not weep. 5:26. Old habits often possess those who cry about sins. 5:29. Who considers the day lost on which he does not cry for his sins? 5:33. He who weeps for his own sins does not heed those of others, and why? 5:36. Crying is preceded by the memory of death and sins. 6:1. During crying, the enemy tries to tear us away from it, presenting God as sometimes loving of mankind, and sometimes as merciless and implacable. 6:10 ; 7:62. What produces tears and what dries them up? 6:13. What takes away our time to cry? 6:22. What is crying for God? 7:1. 26.52. 60. Different properties of crying: in beginners, successful and perfect. 7:4. What harms crying and destroys it? 7:5. 8. The importance of tears of repentance shed at baptism; and that without this gift there would be very few people saved. 7:6. The property of tears coming from the fear of God and from love. 7:7. About preserving crying and tenderness, and about the means that help this. 7:9. 10. About the advantage of mental tears over physical ones. 7:12. An example of constant crying and actions that are contrary to this. 7:13. 14. We are called here for mourning, and not for a wedding feast. 7:16. Tears shed without thinking are characteristic of a dumb nature. 7:5. 17. Clothing itself should excite us to cry. 7:22. Crying is valued according to the strength of nature and the work of sorrow, and not according to the number of tears. 7:23. It is indecent for a weeping person to theologize, and why? 7:24. The advantage of tears and tenderness given by God over those that come from our diligence. 7:25. When vanity and anger are mixed with crying and tears, then we must consider them not pleasing to God. 7:26. 29. A sign of true contrition and tenderness. 7:27. 28. From false tenderness comes exaltation, and from true tenderness comes consolation. 7:30. Tears cleanse internal and external impurities. 7:31. What exactly causes beginners to cry? 7:32. By what means are true and unpretentious tears acquired? 7:33. 34. One should not believe those tears that come before cleansing oneself from passions. 7:35. Reject the coming joy with the hand of humility, lest you be deceived. 7:57. We learn the benefits of tears only during exodus and death. 7:36. The benefits of tears and the harm of celebrating the body. 7:37. 38. Mourning obeys humility 7:39. Who has known spiritual joy? 7:40. He is protected from falling who always wets his cheeks with tears from the memory of death and his sins. 7:42. Who is like someone who is proud of his own tears and condemns others who do not cry? 7:44. For what reason do we need painful tears? 7:45. Others cry, but have no tears - such crying protects against theft. 7:46. Why are some people unable to cry? And what can they be replaced with? 7:47. Demons, when fed, arouse tears in us, and harden those who fast; and for what? 7:48. In crying and sorrow lie joy and gladness, given by the Lord to comfort the broken-hearted. 7:49. How was Stefan, who had the gift of tears, near death? 7:50. What help does a fallen soul receive from tears of repentance? 7:51. For many, crying is the forerunner of dispassion. 7:53. Someone, thinking about his crying, restrained himself from many passions. 7:54. What is: spiritual consolation, enlightenment and intercession? And where do they come from? 7:55. Tears that come from the memory of death and from fear turn to hope and love. 7:56. He who truly mourns will think neither of glory, nor of pleasure, nor of anger. 7:60. He who does not undergo obedience and silence as he should, is deprived of crying. 7:61. What is the limit of the crying that occurs in some people because of a painful heart? 7:65, What do tears that come from fear and from love produce? And what kind of tears are stolen? 7:66. What things dry up our tears, and what things give birth to mud and vermin in them? 7:67. Lamentation is the mother of virtues; enemies make the matter of evil. 7:68. With what intention do demons show us crying laity? 7:68. One word can eradicate crying, but one word cannot bring it back. 7:69. At the exodus we will be blamed for not weeping for our sins, 7:70. Tears of true crying extinguish every flame of irritability and anger. 8:1. Lack of anger in beginners comes from repentant crying. 8:26. In the cry of true repentance there is no trace of slander or condemnation. 10:10. Lies and ridicule destroy crying. 12:4. One who is drunk with emotion cannot lie. 12:14. The satiety of the belly dries up, and its exhaustion gives birth to tears. 14:19. How does a prodigal demon deceive with false tears and consolations? 15:42. Those who mourn themselves do not spare not only their estates, but also their own bodies. 16:4. The passion of satiety, strengthened by insensibility, drives away crying. 18:4. Those who cry over sins are alien to fear and insurance. 21:5. And they are exposed to them as the crying decreases. 21:8. True repentance, sincere crying and the humility of beginners are likened to flour, leaven and bread, and why? 25:7. There are two types of mourning: one destroys sin, and the other gives birth to humility. 26:73. Those darkened by passions are healed with tears. 26:167. An example of how it is unusual for someone who mourns his sins to please his belly. 26:210. He who sometimes cries and sometimes laughs and enjoys cannot receive any benefit. 26:224. An example of how sins are cleansed with tears, and how can one who does not have tears cleanse sins? 26:230. 231. It is unusual for those who cry about their sins to seek peace, glory and honor from people, and their way of life should be different from others. 26:245. 246. Why am I crying, neither insurance nor fear is known? 27:20. Why did many, when they lived in peace, avoid the violence of the body; and when they entered monasticism, did they suffer from carnal movements? 2:7. With what memory can one extinguish carnal lust? (See Prodigal Warfare.). 7:10. What feat and self-compulsion are necessary for those who have attempted to ascend to heaven, that is, to be saved? 1:8. What should those who come to this feat know and do? 1:9. 10. What is the use of earnest labor in youth? 1:24. Why don’t those who have undergone deeds and virtues during worldly life fulfill them when entering monastic life? 2:6. It is salutary to be jealous of the works of the saints, but to suddenly want to become an imitator of their lives is foolish. 4:42. The different purposes with which the two monks observed the labors of the ascetic. 4:89. What is the difference in imitating the deeds of repentance between the courageous and the careless? 5:27. What thoughts should you use to motivate yourself to spiritual activity? 7:18. All our exploits, no matter how great, are feigned and vain without painful contrition of heart, and why? 7:64. In receiving forgiveness of sins, one who does not remember evil is superior to ascetics. 9:16. Dispassion and other spiritual gifts are acquired more by humility than by labor. 22:32. 33. How long does a person walk with difficulty along the path of piety? 26:8. A spiritual treasure acquired with difficulty is stronger than one obtained without labor. 26:37. God appears not through labor, but through simplicity and humility - in gifts. 26:52. Advice to those who, for their sins, have attempted feats beyond their strength. 26:122. Although God looks at our intention in everything, he also requires activity, according to our strength. 26:163. Demons often distract us from what is easy and useful, and encourage us to undertake the most difficult. 26:121. 164. Seek enlightenment by works rather than by reading books alone, 27:78. From educational feats; some are suitable for silent people, and others for communal novices, 27:85. Works and exploits depend on hope. 30:30. 31. When entering the field of obedience, one must confess all one’s sins to the mentor. 4:10. The story of a repentant thief. 4:11. For what reason was a strange image of repentance assigned to him? 4:12. What is the benefit of not hiding your sins, but quickly confessing them? 4:32. About daily confession of thoughts to your spiritual father. 4:39. He who does not hide anything from a mentor shows his faith in him. 4:46. Through the remembrance of confession we refrain from sinning. 4:53. Confess sins to your spiritual father with shame on yourself, and not as if on someone else’s behalf. 4:61–63. It is useful to confess sins to your spiritual father after falling to the ground. 4:66. Why did John the Baptist demand that those who came to him confess their sins? 4:66. What is repentance? And its properties. 5:1; 7:3. About the Prison of Penitents; and who was imprisoned there for repentance? 4:41 ; 5:3. 4. What were the feats of the penitents? And what was their exercise? 5:5. 21.24. 25. The story of the repentance of a fallen brother. And that he who has fallen and weeps is more blessed than those who have not fallen and who do not weep for themselves. 5:26. About the difference in healing (by repentance) sinful ulcers, new and old. 5:30. A sign of true repentance is to consider yourself worthy of all sorrows. 5:38. How useful are the images and examples of the holy convicts who are in the aforementioned Prison for repentants? 5:42. For a penitent, the most indecent and harmful thing is indignation from anger and irritability, and why? 8:12. Lack of memory is a sign of true repentance. 9:17. The most contrary thing to repentance is the condemnation of others. 10:8. True repentance, sincere crying and humility of beginners are likened to flour, leaven and bread, and why? 25:7. Distinctive properties of this trinity. 25:8. Although not everyone can be dispassionate, it is possible for everyone to be saved and reconciled with God. 26:82. God judges repentance not by the measure of work, but by the measure of humility. 26:122. Why is our repentance sometimes invalid? 26:126. Our repentance destroys both our good and evil deeds. 26:180. Evil thoughts, not confessed to the spiritual father, turn into deeds. 26:207. An example of turning to repentance through sorrow. 26:214. When confessing sins to the Lord, carnal acts should not be explained by appearance; and why? 28:58. Those who were ashamed to reveal their ulcers to spiritual doctors subjected them to rotting; and many died from it. (In the Word to the Shepherd.). 7:5. The pastor must ask those coming to monasticism about their sins; and why? (Ibid.). 10:2. The sins of carnal lust, during confession, should not be depicted superficially - in detail: but the others are all detailed. (Ibid.). 12:8. How to deal with brothers who confess sins? And about the lenient treatment they received after that. (Ibid.). 13:14. One must constantly fight against the distraction of thoughts. 4:92. The warfare of thoughts differs: into adposition, combination, addition, captivity and passion; and what are they? 15:73. What is a thought called a foray of thought? 15:74. In monastics, passions act more from thoughts. 15:75. 76. How one brother prayed in an unclean place against unclean thoughts. 15:81. Unclean thoughts are born in the heart from the demon of fornication; and how to drive them away? 15:85. Vigilance helps to distinguish and catch thoughts. 20:5. 6. The difference between keeping thoughts and observing the mind. 26:78. Another is to pray against thoughts, another is to contradict them, and another is to despise and humiliate them. 26:79. We must in every possible way avoid thoughts that suggest that God is partial. 26:83. You should avoid lustful thoughts in every possible way when going to bed. 26:103. Waking up from sleep, our first thoughts should be dedicated to the Lord; and why? 26:104. Why do demons sometimes inspire us with good thoughts? 26:153. 186. Contrition of the heart is the enemy of evil and evil thoughts. 26:192. Evil thoughts, not declared to the spiritual father, turn into action. 26:207. Evil and evil thoughts darken the mind like clouds. 26:209. What harm is there to those who have entered monasticism from worldly cares? 2:2. Care is the main obstacle to achieving dispassion and salvation. 29:14. About avoiding those places that give rise to sin. 3:9, 10. Angels tend not to fall; people - to fall and soon rise; and demons, having fallen, will never rise. 4:31. Which of the attempts that occur in obedience are more excusable: those that happened with a preliminary explanation of one’s weakness, or without explanation? 4:51. When creeping, demons advise us to remain silent; and why? 4:69. Gluttony is the cause of falls. 4:97. Those who have fallen and weep for themselves are more blessed than those who have not fallen and who do not weep. 5:26. Without humility, it is impossible for the fallen to emerge from the pit of iniquity. 5:28. Why must the fallen first take up arms against the spirit of sorrow? 5:29. What kind of God do demons present to us before the fall, and after the fall? 5:31. After falling into great sins, we should not neglect small ones. 5:32. The fallen must beware of the teachings of Origen. 5:41. Overeating is the main cause of bodily falls. 14:18. Reasons for falling into carnal sins; for beginners, intermediates and those approaching perfection. 15:20. He who voluntarily desires to fall and is unable to fall is more wretched than those who involuntarily fall. 15:22. Who falls himself and drags another into a fall more wretched than the one who fell by himself, and why? 15:23. He who has fallen into the ditch (of carnal sin) requires much sweat and fasting for his rebellion. 15:27. And great ascetics are not safe from falls. 15:30. Why you shouldn’t despair when you fall. 15:32. How does the enemy bring about the fall? And then leads to despair? 15:33. 34. Fall is the fruit of pride. 15:38. The fall is called prodigal sin; and why? 15:43. Where the Fall occurred, pride preceded it. 23:4. It often happens that a fall corrects the treacherous. 24:33. From the fall comes destruction; and how to drive away the dog of despair? 25:39. Why does the Lord, foreseeing the fall of some, adorn them with gifts? 26:130. Whoever does not lose heart from the occasional falls will be praised by the Angels. 26:156. Fall follows spiritual darkness; and what is the medicine for it? 26:166. 167.1 68. What causes us to fall into the same sins that we have already repented of? 26:171. Obedience is preceded by a withdrawal from the world by body or will, which is called spiritual wings. 4:1. The mode of action of spiritual warriors is obedience with faith to the mentor. 4:2. What is obedience? And what does it consist of? 4:3. 107. Obedience is the suspension of reasoning in the presence of richness of reasoning and the abandonment of contradiction. 4:3. About three degrees of mortification of one's will. 4:4. Advice to those entering the field of obedience to beware of the charms of self-indulgence. 4:5. Obedience is not trusting yourself in everything good until the end of your life. 4:5. How should one proceed, before entering the field of obedience, in choosing a mentor? 4:6. Once a mentor has been chosen, he should no longer be judged. 4:6. How to maintain faith in mentors and not judge them? 4:7. Obedience is called confession and what is the benefit of it? 4:8. For the novice, the indication of true obedience is his own conscience. 4:9. When surrendering oneself to a mentor, one must first confess one’s sins to him. 4:10. A story about men who, through obedience, achieved various spiritual gifts. 4:20. 21. Isidore and Lawrence serve as examples of obedience and humility. 4:23. 24. 25. 26. What benefit did the Archdeacon of Macedonia receive from humiliating obedience? 4:31. From the story of Mina: what fruit does obedience bring? 4:34. Whoever has given himself over to obedience to brotherhood, what kind of preparation and action and humble way of thinking he must have. 4:36. Praise for communal life and obedience over silence. 4:36. He who does not obey in word will not obey in deed; and what harm does this do? 4:49. What is the benefit of obeying your father and mentor? 4:50. About the difference between obedience accepted by the conviction of the father with a preliminary explanation to him of his weakness, from obedience simply accepted; and about what happens during this endeavor. 4:51. How does obedience have humility? 4:54. What are the two types of abuse against a novice? 4:57. 58; 27:1. The true son is known in the absence of the father. 4:53. (In the Word to the Shepherd.). 12:4. Who is he like who sometimes obeys and sometimes disobeys his father? 4:60. A novice should not be carried away by stories about the silent, and why? 4:68. From obedience comes humility and reasoning. 4:71. 105. Those who have entered into obedience must have self-condemnation and humility within themselves. 4:74. The difference between obedience to the spiritual father in community and in silence. 4:76. Considering when to choose obedience over prayer? 4:80. God does not require unentertained prayer from novices. 4:92. Having found a spiritual doctor and spiritual artists in her, sell yourself to them for the gold of humility and a charter of obedience. 4:94. In what case do the lazy prefer service to prayer, and prayer to service? 4:95. There are differences in the reasons why some leave and others do not leave their ministries. 4:96. Mercury serves as a model for those in obedience. 4:99. True obedience provides assurance of salvation. 4:106. What harm comes from the obedience of those chosen at will. 4:107. About those who accept obedience with reasoning and without reasoning. 4:108. The life of St. Akaki is an example of humble obedience. 4:110. He received a reward for obedience; and after death he shows it by his answer to the question. 4:110. The enemy instills in unskilled novices a desire for virtues above their level and prematurely. 4:118. From whom can you learn about the benefits of obedience? 4:123. Those who remain in obedience acquire strong souls. 4:124. Who is he likened to who, leaving silence, surrendered to obedience? 4:125. Encouraging novices whom the Lord, like gold in a furnace, tempts in the community. 4:126. How to accept reprimands, annoyances and dishonor from your boss? 7:19. What gift does the Lord reward with intelligence to those who obey? 7:61. An obedient husband does not know despondency. 13:3. 15. Obedience with silence is the mother of purity. 15:37. Dispassion acquired in obedience is stronger than that acquired in silence. 15:37. Obedience frees you from carnal warfare. 15:86. Those who remain in obedience are alien to the love of money, but often harm themselves through their tendency to wander from place to place. 17:5. A true novice in prayer is filled with light and joy, and why? 19:5. A highly intelligent monk cannot have obedience. 23:7. The most useful thing for the proud is obedience and the like. 23:15. A simple-hearted and obedient monk is likened to a msk (cattle) gifted with reason. 24:31. The path to humility is physical labor, obedience and rightness of heart. 25:62. It is difficult for someone who has not first lived in obedience to acquire humility. 26:72. What are the benefits of fasting and obedience? 26:73. Obedience is born from self-awareness and the desire for mental health. 26:190. How does a controversial student harm himself? 23:205. Signs and properties of those who undergo legal obedience, and, on the contrary, those who do not maintain it as they should. 27:40. 41. Of the eight main passions, five fight against those who are silent, and three fight against those undergoing obedience. 27:42. A non-covetous novice is better than a protective silent one. 27:58. For the novice to fall is his own will, and for the silent one - abandonment of prayer. 27:62. What benefit did the novices who were not oblivious to the memory of God receive from standing in prayer? 28:31. A shepherd should not tolerate obvious disobedience. (In the Word to the Shepherd.). 13:15. It is better to expel the novice from the monastery than to allow him to fulfill his will; and why? (In the Word to the Shepherd.). 14:4. What harm does praise bring to the novice? And what is the use of vexation and humiliation? 4:103. How those who praise us for our virtues harm us. 22:10. 11. Who can bear courageously insults and praises without harm? 22:12. Those who reflect praise with anger change one passion for another. 22:13. Those who praise must be put to shame and their mouths stopped. 22:14. Reproach should be rewarded with praise. 22:15. It is difficult to turn away human praise, and even more difficult to turn away demonic praise. 22:16. When praised, what should the praise reflect? 22:42. To hate human praise and drive out anger and irritability from the heart is a sign of the beginning of humility. 25:5. How did the wise old man repel the praises of demons? 25:13. He who delights in praise has not yet achieved humility. 25:42. How difficult it is to accept praise and glory from people without harm. 25:43. (Saint Isaac the Syrian has Homily 1.) Idle talk and verbosity From verbosity, blasphemy and rumor, crying is destroyed. 7:5. What are the harmful consequences of verbosity? 11:2. He who knows his sins holds his tongue; and the man of many words has not yet come to know himself as he should. 11:4. It is better to fall from on high to the ground than with your tongue; which is exemplified by the words spoken by the Apostle Peter (Matthew 26:75). 11:7. Polyverbalism occurs; or from poor skill, or from vanity, or from overeating. 11:8. By bridling the belly the tongue is also bridled. verbosity. 11:8. He who cares about the end of this life and loves crying and silence, cuts off verbosity. 11:9. 10. He who loves communication with others is driven out of his cell by the passion of verbosity. 11:10. What motivates some to run away from crowded meetings? 11:11. How difficult is it to curb an intemperate mouth? 11:12. From verbosity lies are born. 12:1. Why should one avoid hearing idle and ridiculous speeches? 12:5. From verbosity comes despondency. 13:1. Abstinence of the belly helps to abstain the tongue from verbosity. 14:23. Where does verbosity come from? 26:43. He who does not indulge in verbosity is incapable of irritability and anger. 27:5. Reject the coming joy with the hand of humility, lest you be deceived. 7:57. How does the prodigal demon lead us into delusion with false tears and consolation? 15:42. Sometimes there is sweetness in psalmody and from the demon of fornication. 15:48. During the coming sweetness, one must be careful: does it not come from the action of demons? 27:76. One should not accept anything sensual in prayer, so as not to fall into a frenzy of mind. 28:42. Controversy and controversy The obedient one does not contradict in anything like the dead one. 4:3. One who strives to contradict must bind his tongue. 4:36. What harm is there in contradicting a mentor? 4:49. The highly wise monk will argue strongly. 23:6. The humble person is alien to contradiction, disobedience and hatred. 25:10. Workers of humility are afraid of the voice of dissent. 25:51. How does a controversial student harm himself? 26:205. The mentor must give severe reprimands to the brethren who oppose and argue in front of the brethren. (In the Word to the Shepherd.). 12:5. Whoever has an addiction to something will not escape sadness. 2:7. What is a sign of addiction to something? 2:11. How harmful is addiction to someone from your family or strangers? 3:22. What benefits does impartiality bring? And where does it come from? 17:15. What causes addiction? 26:46. To whom does God's providence, intercession and preservation extend? And who is worthy of God's mercy and consolation? 26:24. One should not experience the ineffable destinies of God’s Providence, and not think that God has partiality. 26:83.129. Those who obey in simplicity of heart complete their journey safely; and why? 4:9. In simplicity of heart, those who go through monastic life have no need for a subtle analysis of passions. 15:75. The simple-hearted are rarely susceptible to vanity. 22:44. The meek soul is the throne of simplicity; and what is simplicity. 24:9. 14. Those who are right in heart are the same as God, and are saved. 24:23. The difference between native simplicity and that acquired through exploits. 24:24. Those who want to attract the mercy of the Lord must approach Him with simplicity. 24:25. The righteous, from dealing with the evil ones, conveniently adopt wickedness: but it is very difficult for the wicked to become simple-minded. 24:27. Through simplicity, Blessed Paul the Simple soon acquired spiritual success. 24:30. Who is a simple-hearted and obedient monk like? 24:31. It is difficult for many sages to achieve simplicity, 24:32. Laugh at your wisdom, and you will find righteousness and salvation. 24:34. Much simplicity and gentleness deliver from many passions: for God will save those who are right in heart. 26:66. The Fathers call psalmody a weapon. 4:8. With what mind should one approach psalmody? 4:38. Those who are among the brethren benefit not so much from psalmody, but from prayer. 4:91. When singing psalmody, one must remain silent and undisturbed. 4:101. What contributes to non-lazy standing during psalmody? 7:21. During psalmody, despondency overcomes more. 13:11. When singing psalmody, one must distinguish between sweetness: which is from the words of the spirit and which is from the demon of fornication? 15:48. For those who tend to sleep a lot, congregational psalmody is useful. 20:17. After singing psalmody, pay attention to the gain from it. 20:18. Vanity sometimes forces you to laugh during psalmody, sometimes to cry in front of everyone. 22:9. What is accompanied by psalmody in crowds and what in solitude? 28:32. An example for a courageous mind in psalmody. 28:47. Psalmody is useful for some when it is short, and for others when it is long. 28:62. What is the narrow path of monastic life? 2:8. The narrow path of abstinence leads to purity, and the wide path of gluttony leads to fornication. 14:29. If we do not go through the narrow and cramped path of fasting and dishonor, we cannot put off the old man and his evil habits. 26:201. The God-loving soul, from hearing the chant, is aroused to Divine love and tears, and the voluptuous soul is aroused to the opposite. 15:60. You might be interested in: