Слово 6. О памяти смерти

1. Every word is preceded by a thought; the memory of death and sins precedes crying and sobbing: therefore, it is discussed in order in this word 2. The memory of death is everyday death; and the memory of the departure from this life is an hour-by-hour groaning. 3. Fear of death is a property of human nature that comes from disobedience; and the thrill of mortal memory is a sign of unrepentant sins. Christ fears death, but does not tremble in order to clearly show the properties of the two natures 41. 4. Just as bread is more necessary than any other food, so the thought of death is more necessary than any other activity. The memory of death encourages those living in the hostel to work and constant deeds of repentance and to complacently endure dishonor. In those who live in silence, the memory of death produces the abandonment of cares, unceasing prayer and preservation of the mind. However, these same virtues are both mothers and daughters of mortal memory. 5. How tin differs from silver, although it is similar in appearance; so the difference between the natural and unnatural fear of death is clear and obvious to those who are sensible. 6. The true sign that a person remembers death in the feeling of his heart is voluntary impartiality towards every creature, and complete abandonment of his will 7. He is undoubtedly well-skilled who daily expects death; and he is holy who desires it at every hour. 8. Not every death wish is worthy of approval. Some people, drawn into sin by the force of habit, desire death out of a sense of humility; others do not want to repent and call for death out of despair; others do not fear it because in their exaltation they consider themselves dispassionate; and there are also those (if only at the present time there are any) who, through the action of the Holy Spirit, desire their departure from here. 9. Some experience and wonder why God did not give us foreknowledge of death, if the memory of it is so beneficial for us? These people do not know that God miraculously arranges our salvation through this. For no one, having known the time of his death long ago, would rush to accept baptism or enter into monasticism, but everyone would spend his entire life in lawlessness, and at the very departure from this world would come to baptism, or to repentance; (but from long-term habit, sin would become a second nature in a person, and he would remain completely without correction) 42. 10. When you mourn your sins, never listen to this dog, who inspires you that God loves mankind; for he does this with the intention of tearing you away from crying and from fearless fear. Accept the thought of God’s mercy only when you see that you are being drawn into the depths of despair. 11. Whoever wants to constantly preserve in his soul the memory of death and the judgment of God, and meanwhile gives himself up to the worries and rumors of life, is like someone who wants to swim and at the same time splash his hands. 12. The living memory of death prevents intemperance in food; and when this is cut off with humility, then other passions are cut off at the same time. 13. Painlessness of the heart blinds the mind, and many brushes dry up the sources of tears. Thirst and vigil constrict the heart, and when the heart is constricted, then tearful waters appear. What I have said will seem cruel to those who please the belly, and incredible to the lazy, but an active husband diligently tests this in practice. He who has learned this by experience will rejoice in it; and whoever is still looking will not do without sorrow. 14. Just as the fathers assert that perfect love is not subject to fall, so I affirm that the perfect feeling of death is free from fear. 15. The active mind has many activities: it learns the love of God, in the memory of death, in the memory of God, the kingdom of heaven, the zeal of the holy martyrs, the omnipresence of God Himself, according to the word of the Psalmist: “I will foresee the Lord before me” (Ps. 15:8), in the memory of the saints and intelligent powers; in memory of the exodus of the soul, of torture, torment and eternal condemnation. We started here with great things, and ended with things that keep us from falling. 16. Once upon a time, an Egyptian monk told me the following. “When the memory of death,” he said, “was established in the feeling of my heart, and one day, when the need came, I wanted to give a little consolation to this mortal body; then the memory of death, like some kind of judge, forbade me to do this; and, what is even more surprising, although I wanted to reject it, I could not.” 17. Another person, who lived near us in a place called Fola, often went into a frenzy from the thought of death, and as if he had lost consciousness or was struck by an epilepsy, he was carried by the brethren who were with him, almost lifeless. 18. I will not fail to tell you the story about Hesychius, the monk of Mount Horeb 43. Previously, he led the most careless life, and did not care at all about his soul; Finally, having fallen into a fatal illness, for an hour he seemed completely dead. Having come to his senses, he begged us all to immediately move away from him, and having closed the door of his cell, he lived in it for twelve years, never saying a small or great word to anyone, and not eating anything except bread and water; but sitting in seclusion, as if before the face of the Lord, he was horrified and lamented about what he saw during the frenzy, and never changed his way of life, but was constantly as if beside himself, and did not stop quietly shedding warm tears. When he approached death, we knocked down the door and entered his cell and, after much petition, heard only these words: “Forgive me,” he said, “whoever has acquired the memory of death can never sin.” We were amazed to see that in one who had previously been so careless, such a blissful change and transformation suddenly took place. Having buried him in a tomb near the fence, after some time we looked for his holy relics, but could not find them. The Lord also testified to the zealous and praiseworthy repentance of Hesychius and assured us that He also accepts those who, even after much negligence, want to correct themselves. 19. Just as some imagine the abyss to be endless, and they call this place bottomless; so the thought of death gives birth to incorruptible purity and endless work. This is confirmed by the Reverend Father, about whom we have now spoken. Those like him constantly move from fear to fear, until the very strength contained in the bones is exhausted. 20. One must know that mortal memory, like all other blessings, is a gift from God; for often, even at the very graves, we remain without tears and in bitterness; and at other times, and without such a sad sight before our eyes, we become moved. 21. He who has killed himself for everything in the world truly remembers death: and whoever still has any addiction cannot freely exercise the thought of death, being his own critic. 22. Do not wish to assure everyone with words of your disposition towards them, but rather ask God to reveal your love to them in an unknown way; otherwise you will not have enough time to express love for your neighbors and to be touched. 23. Do not be seduced, foolish ascetic, by thinking that you can reward one time for another: for every day is not enough to fully repay your own debt to the Master. 24. “It is impossible,” as someone said, “it is impossible for men to spend this day piously, if we do not think that this is the last day of our life.” And it is truly amazing that the pagans also uttered something similar to this; for they too believed that wisdom consisted in thinking about death. Sixth degree: whoever ascends it will never sin. “Remember your last, and you will never sin” (Sir.7:39). Christ fears death, but does not tremble. St. Augustine gives an excellent interpretation of this. He says that the Lord Jesus Christ, seeing His death approaching, grieved and grieved not out of weakness, but out of power, so that we would not despair of our salvation when we become embarrassed not because of power, but because of weakness. Thus, He wanted to comfort all the weak, taking on a free likeness of their weakness, so that we would reason about what good we should expect and hope from the communion of His Divinity, when His very sorrow makes us calm and when His weakness strengthens us. Supplemented from the Greek manuscript. Mount Horeb and Mount Sinai are two branches that come from the same root and then separate. Mount Sinai is much higher, and Horeb is more fruitful. Mount Horeb is famous in Scripture for four events. 1. At the bottom of this mountain, God appeared to Moses in a bush, burning and not burning. 2. Moses struck the rock of this mountain with his rod, and God brought water out of it for His people. 3. On the top of this mountain Moses stood with his hands raised in the form of a cross when Jesus struck the Amalekites. 4. In one of the caves, God revealed himself to her prophet Elijah in a breath of subtle coolness. You might be interested in: