Кассиан Римлянин

Our holy father Cassian the Roman lived during the reign of Theodosius the Younger, in the year 433, 10 AD. Of the words he laboriously composed, here are: “On eight thoughts” and “On reasoning,” as exuding all benefit and grace. The wise Photius also remembers them, saying the following words (in reading 197, on pp. 265 and 266): “and secondly, he says, the word of the Monk Cassian about eight thoughts: gluttony, fornication, love of money, anger, sadness and despondency, as well as vanity and pride. These words [about thoughts] are more useful than any other for those undergoing ascetic deeds. And the third small (μικρός) word, read along with them, teaches what reasoning is. He says that reasoning is the greatest virtue of all from which it is born, and that it is the main (κυρίως) heavenly gift, etc.” The Church celebrates the memory of St. Cassian on February 29, rewarding him with honors and praise. Saint Cassian the Roman for Bishop Castor, on the eight thoughts of evil (κακίας) Previously, I composed a word “about the rules of community life,” and now, even more inspired by your prayers, I will try to write about eight thoughts of malice: gluttony, I say, fornication, love of money, anger, sadness, despondency, vanity and pride. First, I will talk about abstinence of the belly, as the opposite of gluttony: about the rule of fasting, the quality and quantity of food; and I do not say this on my own behalf, but as received from the holy fathers. So they gave us more than one rule of fasting or one measure of food, because not everyone has the same strength, age, health or habit due to the nature of the body. But they gave us everything for one purpose: to avoid overeating and filling the belly with excess food. They also found that eating moderately every day was more beneficial and conducive to cleanliness than fasting for three, four, or even seven days. For, they say, whoever fasts too long later eats too much food. And therefore: sometimes from excessive fasting the body weakens and becomes incapable of spiritual service; and at other times, burdened by the mass of food eaten, it makes the soul dull and lethargic. And they also learned from experience that eating greens and vegetables is not appropriate for everyone, and that not everyone can eat dry bread. One person, they said, could eat two liters (λίτρες) (about 680 grams) of bread and still be hungry, while another could eat one liter (about 340 grams), or only six ounces (about 180 grams), and be full. As I already said, the fathers gave everyone one basic principle of abstinence: not to be enticed by the filling of the belly (Prov. 24:15), and not to be attracted by the pleasure of the larynx. For it is not only the variety of food that kindles the multiple arrows of fornication, but also its quantity. Any type of food that fills the belly gives birth to prodigal seed. This applies not only to drinking large amounts of wine, which intoxicates our mind, but also to excessive consumption of water and any other food, making it sleepy and heavy (ζαλίζει, stunned). The Sodomites were destroyed not because they consumed too much wine and other products, but because of an overabundance of bread, as the Prophet says (Ezek. 16:49). Physical illnesses are not an obstacle to purity of heart, provided that we give the body what the illness requires, and not what our desire for pleasure requires. Food is taken as much as is required to maintain life; and not as much as is necessary to enslave our desires of lust. Eating in moderation and wisely promotes the health of the body without depriving it of sanctity. The exact rule of abstinence bequeathed by the holy fathers is that whoever eats any food should stop eating while still hungry and should not expect satiety. And the Apostle says: do not extend care for the flesh to lusts (Rom. 13:14); he does not forbid us to provide what is necessary for life, but forbids voluptuous care (φροντίδα). In addition, abstaining from food alone is not enough for perfect (τέλεια) purity of the soul if other virtues are absent. Humility, for example, with obedience and exertion of the body, helps us in many ways. Abstinence from the love of money is not only not having silver, but also not wanting to acquire it: this leads us to purity of soul. Freedom from anger, sadness, vanity, pride also contributes to the purity of the soul as a whole; while prudent (σωφροσύνης) fasting and abstinence lead to private (certain) chastity of the soul. No one who is saturated with the belly can mentally fight against the spirit of fornication. Therefore, it is necessary that our first feat should be to restrain the belly and subjugate the body, and not only by fasting, but also by vigil, and work, and reading, and to gather the heart with the fear of hell and the desire for the Kingdom of Heaven. About fornication and carnal lust Our second struggle is against the passion of fornication and the desire of the flesh; this desire begins to bother a person from the time of his early youth. [And] this severe battle must be fought in two ways, for it takes place not only in the soul, as is the case with other vices, but in the soul and body. Therefore, we must fight on two fronts. For only bodily fasting is not enough to acquire perfect chastity and true purity; if there is no contrition of heart, and unceasing prayer to God, and frequent meditation on the sacred scriptures, and labor, and handicrafts, which can restrain the disordered aspirations (ορμές) of the soul and turn it away from nasty fantasies. First of all, humility of the soul helps [this]; apart from it, no one can overcome either fornication or any other passion (πάθος). So, first of all, it is necessary to guard the heart with all care (Proverbs 4:23) from evil thoughts, for, according to the Lord, from the heart come evil thoughts, murder, adultery, fornication, theft, false witness, blasphemy (Matthew 15:19). For fasting is legalized for us not only for the mortification (κακοπάθεια, suffering) of the body, but also for keeping the mind vigilant, so that it does not become darkened by the abundance of food and does not become incapable of observing thoughts. Therefore, we should not spend all our efforts on bodily fasting, but we should also pay attention to our thoughts and spiritual reflections; apart from them, it is impossible to ascend to the heights of true purity and chastity. As our Lord said, it is necessary first to cleanse the inside of the cup and dish so that their outside may also be clean (Matthew 23:26). Therefore, if we have diligence (φροντίδα, care), according to the Apostle, to strive lawfully and be crowned (2 Tim. 2:5) with victory over the unclean spirit of fornication, [then] we should not trust in our own strength and feat, but in the help of our Master and God. Because this spirit does not stop attacking a person until he sincerely believes that not through his own efforts, but through God’s protection and help, he is freed from this disease and reaches the heights of purity. And this transcends nature, [but] whoever has subdued the irritation of the flesh and pleasure, in some [inexplicable] way goes beyond the limits of the body. Thus, a person (so I will say) cannot rise on his wings to this high and heavenly reward (βραβείο) of holiness (αγιοσύνης), and become an imitator of the Angels, if the grace of God does not lift him up from the earth and dirt (λάσπη). Because by no other virtue do people in the body become like angels than by the power of their prudence (σωφροσύνης), for with this virtue, while still on earth, they, according to the Apostle, gain residence in heaven (Phil. 3:20). And a sign that we have fully acquired these virtues is that our soul does not accept a single image of bad fantasy during sleep. Even if the movement (κίνηση) of such images is not imputed to sin, for this is a sign that the soul is [still] sick and has not freed itself from carnal (σαρκικό) passion. And because of the bad fantasies that come to us during sleep, as evidence of the despondency and weakness that previously and now exist in us, we must believe that the illness hidden in the recesses of our soul becomes obvious, and which happens in a dream during a bad temptation. That is why the Physician of our souls put medicine in the recesses of our souls, knowing that the causes of illness are also located there, and saying this: anyone who looks at a woman with lust has already committed adultery with her in his heart (Matthew 5:28). He strives not only to correct our curious and prodigal eyes, but also to correct the soul within us, which incorrectly uses the eyes given to it by God for its good. The wise Proverb does not say about this: “Keep your eyes with all diligence,” but: guard your heart with all diligence (Proverbs 4:23), that is, he first of all put healing on him by guarding the heart, which heals the eyes from what he desires. Let this be a precaution and protection for our hearts (προφύλαξη), when the thought of a woman comes to mind, arising from the devil’s crime, or the memory of a mother, or a sister, or some other pious women, we will immediately drive it out of our heart, so that we do not remain in this memory for a long time, and the devil, the seducer of the evil, does not throw us into the abyss of harmful and nasty thoughts. Just like the commandment of God given to the first man, he commands us to watch the head of the serpent (Gen. 3:15), i.e., the beginnings of harmful thoughts with the help of which he tries to penetrate our souls. Let us not accept his head, which is a pretext for thought, so as not to accept the rest of the serpent’s body, which is an attachment with pleasure, sending our thought (διάνοια, mind) to unlawful actions. But according to Scripture, we must slay all the sinners of the earth in the morning (Ps. 100:8), that is, with the light of knowledge (γνώσεως) we must distinguish and destroy (εξολοθρεύομε) sinful thoughts from the earth, which is our heart, according to the teaching of the Lord. And while babies are still the sons of Babylon, I say, thoughts, they must be smashed against the stone (Ps. 137:9), which is Christ. If, in our opinion, evil thoughts mature, then without great sighing (στεναγμό) the efforts cannot be defeated. In addition to what has been said from divine Scripture, it is good to remember the words of the holy fathers. For example, St. Basil, Bishop of Caesarea in Cappadocia, said: “I have not known a woman, and I am not a virgin.” He knew that the gift of virginity is achieved not so much by abstinence from a woman, but by spiritual holiness and purity, which is achieved by the fear of God. The Fathers also say: we cannot fully acquire the virtue of purity unless we first acquire true humility of heart; We cannot be worthy of true divine (θεία) knowledge (γνώση) while the passion for fornication is hidden in the recesses of our soul. But let us remember the Apostle’s statement about how great the achievement of chastity is, and let’s finish the word here: have peace with everyone and holiness, without which no one will see the Lord (Heb. 12:14). What this says about our topic (θέμα) can be seen from what is said below: there was not among you any fornicator or wicked man like Esau (Heb. 12:16). So, how much greater is the heavenly and angelic achievement of holiness, so much more difficult are the conspiracies (συνωμοσίες) and tricks (δόλους) from the attacking enemies of demons (δαίμονες). And for this reason we must learn not only bodily abstinence, but also contrition of heart, and frequent prayers with groanings (στεναγμούς), and like the furnace in our flesh, which the Babylonian king daily kindles with lustful irritations of desire (επιθυμίας), to be quenched by the dew of the coming of the Holy Spirit ( Dan.3:19). A great weapon in this battle, along with this, is vigil for God. For as attention (προσοχή) and guarding (προφύλαξη) during the day prepare for night holiness; so the night vigil for God prepares the soul for daytime purity. Our third struggle is against the spirit of love of money. This warfare is amazing, and it is known outside of human nature; its reason is the detected lack of faith in the monks. For other passions, anger, I say, lust and irritation, have their causes from the body, and in some way, like innate ones, begin from birth itself. That is why these passions are overcome over time; and the disease of love of money comes from the outside, therefore it can be more easily overcome if one makes efforts with diligence and attention. But if neglected, it becomes more destructive than other passions, and is difficult to overcome. For the root of all evil is the love of money (1 Tim. 6:10), according to the Apostle. Let us think this way: there are natural movements of the body not only in children, in whom the distinction (κρίση, comprehension) of good and evil does not yet exist (ακόμα), but also in babies drinking milk, who do not have a trace of pleasure, but a sign that the movement of the flesh occurs [and] in their nature. The sting of anger is also observed in children when we see (βλέπομε) them awakening anger against those who have offended. And I say this not to blame nature as the cause of sin, let it not be! But in order to show that anger and desire, although implanted by the Creator for the benefit of man, it seems that due to careless handling they fall from what is characteristic of nature to what is unnatural. Because the movement of the flesh was given by the Creator for the birth of offspring and the continuation of the human race, and not for fornication; and the movement of anger was appropriated to us for salvation, to be angry with malice, and not to behave like beasts towards our brothers. So, if we use anger and desire (lust) for evil, then it is not human (ανθρώπινη) nature that is sinful, not the fault of the Creator, who gave the knife for necessary and useful work, even if the one who took it and used it for murder. I said this to show that the passion of love of money does not flow from our nature, but only from the evil and perverted use of our free will. For this disease (love of money), when at the beginning of monastic life (asceticism) finds the soul cold (χλιαρή) and unfaithful, it offers us various pretexts (προφάσεις), seeming correct (δίκαιες) and blessed (ευλογοφανείς) to keep what she [from him] acquired. For it brings to mind a picture in the monk's thoughts that he will have a long old age and bodily illnesses; and she says that what the monastery provides is not enough for either the sick or the healthy; and that here (i.e. in the hostel) there is insufficient care for the sick, but this care is also with great inattention (αμέλεια); and what if Hero doesn't have any supplies. The last thought she brings up is that he will not be able to stay in the monastery for long due to the severity of the work and the severity of the abbot. And when she seduces the mind with such thoughts in order to receive at least one dinar (δηνάριο), then she persuades him to secretly learn needlework from the abbot, from whom he can increase the much desired silver. And then she deceives the damned with hidden hopes, offering him profit from handicrafts, and from this rest and carefreeness (αμεριμνησία). And he, completely devoted to the thought of profit, does not notice any other evil (προσέχει): not the madness of anger, if, when he happens to fall into a loss; nor darkness from sadness (λύπης); but just as for others God is the belly (Phil. 3:19), for him God is gold. This is why the Apostle, knowing this, calls the love of money not only the root of all evil (1 Tim. 6:10), but also idolatry. Let's look at what great evil this disease drags a person into, in order to (ώστε) plunge him into idolatry (Col. 3:5); for after the lover of money turns his mind away from love (αγάπη) for God, he loves idols (είδωλα), that is, human images on gold coins (νομίσματα). With these thoughts the monk becomes darkened and, moving to the worse, can no longer have obedience at all; but he is indignant (αγανακτεί), considering (νομίζει) that he suffers (πάσχει) undeservedly (άδικα), and against every case (εργασία) he grumbles, argues, and without any reverence (fear), behaves like the most ferocious (σκληρότατο) horse, rushing towards the cliffs; and not being satisfied with daily food, he complains that he will never come to terms with such conditions. And he says that God is not only here, that his salvation is not contained only in this place; and he concludes that if he does not leave here, he will die. And so, corrupted by this opinion, having silver pieces in stock, he feels (αισθάνεται) himself as light as wings, and by this (αυτά) he learns to leave the monastery. Because of this, he arrogantly and rudely responds to all orders and, feeling like a stranger and outsider in the monastery, if he sees anything in the monastery that requires correction, he neglects, despises and blames everything that is done in it. Then he diligently looks for excuses for grief and anger, so that it does not seem that he is leaving the monastery out of frivolity and without reason. And if he can seduce anyone else with his gossip and empty (μάταια) words in order to drag him out of the monastery, then he does this, wanting to have an assistant to his weakness. Thus, inflamed by the fire of his money, the money-lover can never remain silent in the monastery, nor live according to the established rule. And when the devil (διάβολος), like a wolf, grabs him, pulls him out of the fence and, separating him from the herd, receives him ready to be eaten; then the things that were boring (βαριόταν) to do in the hostel at the appointed time, he begins to do in his cell day and night, with great zeal. And [this passion] does not allow him to perform ordinary prayers, or to observe fasts, or to observe the rule of vigils; but, having bound him with the madness of greed, he convinces him to put all his efforts into handicrafts. There are three kinds of disease which are equally forbidden by the divine Scriptures and the teachings of the Fathers. So, the first encourages the damned monks to collect and acquire what they did not have before when they lived in the world. The second encourages those who have repented and renounced worldly goods, bringing them to God, to desire them again and return what they left behind. And the third, having bound the monk at the beginning with unbelief and coldness [of soul], does not allow him to completely renounce worldly affairs (ασχολίες); produces in him a fear of poverty and distrust of God's providence; and makes (κάνει) a criminal of his vows, which he made when renouncing the world. Examples of these three types of love of money, as I have already said, are condemned in the Holy Scriptures. For Gehazi, wanting to acquire what he did not have before, not only was not worthy to receive the grace of prophecy, which he should have had from his teacher according to the hereditary order, but instead of a blessing, through the curse of Elisha, he was struck by leprosy (2 Kings 5:21, 27). And Judas, wanting to receive money (χρήματα), which he had previously rejected following Christ, not only betrayed the Lord and lost the rank of apostleship, but also ended his life with a violent death (Matthew 27:5). Ananias and Sapphira, having withheld some of what they owned, are punished by death from the mouth of the apostles (Acts 5:1-10). And the Great Moses in Deuteronomy mysteriously commands those who promise to renounce the world, and through the fear of unbelief (απιστίας) again hold on to their earthly things (πράγματα): whoever is fearful and cowardly, let him not go to battle, but return to his home, so that he does not make the hearts of his brothers timid ( Deut.20:8). What is more obvious or clearer than this evidence? Isn’t this how we learn that, denying the world, we must completely renounce it, and so go to war; lest we make a weak (νωθρή) and corrupt (διεφθαρμένη) beginning, turning others away from the perfection of the Gospel and putting fear in [their hearts]? What the Divine Scripture rightly says: it is more blessed to give than to receive (Acts 20:35); those who interpret Him incorrectly, in an impulse (βιάζονται) κ deception and desire for the love of money, distort the thought of what was said and the teaching of the Lord, who says: if you want to be perfect, sell your property and give it to the poor; and you will have treasure in heaven; and follow Me (Matthew 19:21). They reason that it is better to blissfully own one’s wealth than to be poor (ακτημοσύνη), so that from its excess it can be given to those who need it. Let such know that they have not yet renounced the world, have not achieved monastic perfection, because they are ashamed to accept poverty in Christ with the Apostle Paul, and to feed themselves by the labor (εργασία) of their hands, and to serve the needy (Acts 20:34), and to fulfill the monastic vow by deed, and to become glorified with the Apostle. And after this, having distributed the former wealth, in hunger and thirst, in cold and nakedness (2 Cor. 11:27), fight the good fight with Paul (2 Tim. 4:7). For if the Apostle himself had understood that the possession of former wealth is necessary for [achieving] perfection, he would not have neglected his first status as a Roman citizen (Acts 22:25). Also those who in Jerusalem sold their houses and fields, and brought the price of what was sold and laid them at the feet of the Apostles (Acts 4:35); they would not have done this if they knew that the Apostles considered it more blessed to feed themselves from their own money (χρήματα), and not from their own labor, and from offerings from the pagans. The holy Apostle teaches this even more clearly in his letter to the Romans, saying this: And now I am going to Jerusalem to serve the saints... for they (Macedonia and Achaia) wanted to help them, and they were obliged (Rom. 15:25-27). And the Apostle himself, since he was often subjected to bonds, prisons or fatigue from travel, and therefore was not able to acquire with his own hands what he needed, teaches that he received this from his brothers who came from Macedonia, saying: my lack was filled by the brothers who came from Macedonia (2 Cor. 11:9). And he writes to the Philippians: You know, Philippians, that... when I left Macedonia, not a single church showed me assistance with alms and acceptance, except you alone; You sent me to Thessalonica once or twice for my needs. ( Phil. 4:15–16 ). So, according to the lovers of money, those who have given what is necessary from their property will be more blessed than the Apostle. But let no one be so mad as to dare to say this. So, if we want to follow the Gospel commandment and this entire Church, founded from the beginning by the Apostles, then let us not rely on our own opinion and poorly understand what was said [by the fathers]; but having rejected the cold and untrue opinion, let us accept the truth of the Gospel. For in this way we will be able to follow in our father’s footsteps, and we will not deviate from the monastic decree, and we will truly renounce this world. It is good here to remember the words of Saint Basil, Bishop of Caesarea of ​​Cappadocia, to one senator, who, having coldly renounced the world, leaving for himself some of his wealth, said the following words: “You have lost your senatorial position and have not become a monk.” So, therefore, it is necessary to cut off with special care the root of all evil from the soul, which is the love of money, knowing well that when the root remains, branches easily sprout. But it is difficult to correct this with the virtue of non-covetousness if we do not stay in a monastery, for there we have no concern for anything necessary. So, having before our eyes the condemnation of Ananias and Sapphira, let us be afraid to retain anything of what, in renouncing the world, we promised to completely abandon. Let us also be afraid of the example of Gehazi, who, for the guilt of love of money, was punished with eternal leprosy; Let us beware of acquiring property that we have not previously owned in the world. Finally, let us remember the death of Judas by hanging, let us beware of again acquiring some things that we have already given up. But, first of all, let us always have before our eyes the memory of death, so that at an hour we do not know, our Lord, coming (Matthew 24:44), does not find our conscience defiled by the love of money, and does not say to us, like the rich man in the Gospel: fool! this night your soul will be taken from you; who will get what you have prepared (Luke 12:20)? The fourth feat is presented to us against anger. And it is necessary, with the help of God, to purge the deadly poison of anger from the depths of our soul. For if it nests in our hearts and blinds the eyes of our hearts with the darkness of confusion, then we cannot acquire either prudence that is useful [to us], or comprehension of spiritual knowledge (γνώση); We cannot fulfill the perfection of good intention (σκέψεως), nor become partakers of true life, nor be worthy of contemplating the divine and true light with our minds. For the Scripture says: my eye is darkened with anger (Ps. 6:8); but we cannot be partakers of divine wisdom, even if everyone were recognized as very wise, for it is said: wrath abides in the heart of fools (Eccl. 7:10); nor even to acquire saving reasoning (σκέψεις) and advice, although in the opinion of people we seem wise, for anger destroys even the wise (Prov. 15:1); nor to observe the laws of righteousness with a sober heart, for it is written that the anger of man does not create the righteousness of God (James 1:20); in no way can we acquire respectable meekness and decency (κοσμιότητα), for it is written: an angry man is not honorable (Proverbs 11:25). So, someone who strives for perfection and wants to legitimately strive for spiritual achievement must be alien to any vice of anger and rage. And let him listen to what the chosen vessel commands him: let all bitterness, wrath, anger, crying, and slander, along with all malice, be put away from you (Eph. 4:31). And when he says the word “any,” he leaves us no excuse for anger, even if it seems necessary and useful. He who wants to correct a sinning brother, or to rebuke him, must himself try to be unperturbed (ατάραχος), so that when he wants to heal another, he himself does not fall into illness, and the Gospel word is said to him: doctor! heal yourself (Luke 4:23); and also: why do you look at the speck in your brother's eye, but do not feel the plank in your own eye? Or how do you say to your brother: Let me take the speck out of your eye; But is there a beam in your eye? (Matthew 7:3, 4). From whatever reason anger is aroused, it blinds the eyes of the soul and does not allow them to see the Sun of Truth; just as placing a gold leaf or a tin leaf over the eyes will equally block the visual power, and no value of the gold leaf will make the difference; so from any reason, that is, blessed or not, inflamed anger darkens spiritual (πνευματική) vision (όραση). We use anger by nature only when we use it against passionate and voluptuous thoughts. For this is what the prophet teaches us, saying: when you are angry, do not sin (Ps. 4:5), that is, strive against your passions and anger, and against your evil thoughts, and do not sin by doing what they dictate to you. And this thought is clearly confirmed by the continuation: whatever you speak about in your hearts, [contrite] on your beds (Ps. 4:5), that is, when evil thoughts come into your heart, drive them out with anger, and after expulsion, being in the silence (ησυχία) of the soul (ψυχής), as in bed, repent with contrition. Blessed Paul also agrees with this, taking advantage of the testimony of this verse, and adding: Let not the sun go down on your anger; and do not give place to the devil (Eph.4:26, 27). That is: do not let the Sun of Truth (Christ), through your anger and agreement with evil thoughts, go away from your hearts, so that with His departure the devil does not find a place in you. The sun and God speak about this through the prophet: but for you who fear My name, the Sun of righteousness will rise, and healing will be in His rays (Mal.4:2). If we take what has been said literally, we are not allowed to maintain anger even until sunset. What can we say about those who, due to the ferocity (αγριότητα) and fury (μανία) of their passionate (ψυχικής) state (καταστάσεως), not only maintain anger until sunset, but also prolong it for many days? But they are silent, not expressing anger in words; and by silence, to their destruction, they multiply the poison of rancor against each other; not knowing that we must avoid anger not only in what we do, but also in our thoughts; otherwise our mind will be darkened by our rancor, will fall away from the light of spiritual (πνευματικής) knowledge and reasoning, and will be deprived of the dwelling [in it] of the Holy Spirit. That is why the Lord in the Gospels commands us to leave our gift (offering) before the altar and make peace with our brother (Matthew 5:23, 24); because it is impossible to be friendly (ευπρόσδεκτο) if anger and rancor remain in us. But the Apostle also teaches the same thing, saying: pray without ceasing (1 Thess. 5:17); and: in every place men said prayers, lifting up clean hands without anger or doubt (1 Tim. 2:8). Thus, we are left with the choice of either never praying, and therefore being guilty of violating this commandment of the Apostle, or taking care to keep what is commanded and pray without anger and malice. And since we for the most part despise offended and insulted brothers, saying that they were offended through no fault of ours, the Physician of souls, who knows all that is hidden, wanting to root out the reasons for anger from our hearts, commands us to leave the gift and be reconciled (συνδιαλλαγούμε) [with our brother]; but if he is offended by us, justly or unjustly, heal him with your explanation, and only then offer your gift. But why should we dwell for a long time on the commandments of the Gospel and the Apostles, when the ancient law, which seems to be considered more lenient, says: do not be hostile to your brother in your heart (Lev.19:17), and again: the path of the vindictive leads to death (Prov.12:28); and here anger is prohibited not only in deeds, but also in thoughts. Also, following the divine law, we should fight with all our might against the spirit of anger and the disease that lurks within us, and not hide in the desert from people who cause anger, and go into solitude on the grounds that there at least no one can provoke us to anger, and that in solitude the virtue of long-suffering can be easily acquired. Our desire to leave our brothers comes from our pride, because we do not want to blame ourselves and attribute the causes of embarrassment (ταραχής) to our own inattention (αμέλεια). Thus, as long as we attribute the causes of our weaknesses to others, we cannot achieve the perfection of long-suffering. Thus, the main part of our correction and peace of mind is achieved not through the long-suffering of our neighbor towards us, but from our kindness towards him. And when, for the sake of the feat of long-suffering, we retire into the desert and solitude, then unhealed passions remain inside us and do not disappear anywhere. For desert and solitude for those who have not freed themselves from passions, you know, not only preserves passions, but also covers them, not allowing them to feel the passion with which they are conquered. On the contrary, they impose on us the illusion of virtue and persuade us to believe that we have achieved long-suffering and humility, because no one is there to provoke and test us. And when any case of irritation is encountered, then the hidden passions within, immediately, like unbridled horses, burst out of their locks with zeal, fattened from long silence and idleness (αργία), and with greater fury (σφοδρότητα) and ferocity (αγριότητα) dragging their rider to destruction. Because passions become more cruel when they are deprived of testing from people. By not exercising due to carelessness and solitude, we also destroy the little patience that we seemed to have while being with our brothers. For as poisonous beasts resting in the desert and in their lairs, when someone approaches, they show their fury; Likewise, passionate people do not remain in silence because of the love of virtue (ησυχάζουν), but because of the need of the desert. When someone approaches and irritates them, then they immediately pour out the hidden poison and anger of the soul. That is why seekers of perfection must make every effort to avoid anger not only towards people, but also towards animals and even inanimate objects. For I remember myself being in the desert, when I was angry (θύμωσα) with the reed because I did not like its thickness and slenderness; He also became angry against the tree when he could not cut it down right away. And he was also angry at the stone causing a spark when he tried to light a fire, but could not do it quickly. So all-encompassing was my anger that it was aroused even against inanimate objects. So, if we want to receive the bliss (μακαρισμό) of the Lord, we must restrain not only the external expressions of anger, but also that in thought. For there is not so much benefit in holding back your lips during anger and not uttering angry (μανιασμένα) words; how much in cleansing the heart from rancor and not instilling evil thoughts against a brother. For the Gospel teaching commands to cut off the roots of vices rather than the fruits, which, after being destroyed from the heart, will no longer give rise to hatred and envy. Anyone who hates his brother is a murderer (1 John 3:15), precisely because he wants to kill him with an image of hatred in his heart. People do not see his blood shed by the sword; but God sees, who not only for deeds, but also for the desires of the will and intentions (λογισμούς) will reward everyone either with reward or punishment, as He himself says through the prophet: behold, I come to gather all their deeds and thoughts (Is. 66:18). And the Apostle says: their thoughts either condemn or justify one another in the day when... God will judge the secret deeds of men (Rom. 2:15, 16). But the Lord himself (Κύριος), teaching us to cast out all anger, says in the Gospel: everyone who is angry with his brother is subject to judgment (Matthew 5:22): exact (ακριβή) copies [of the Gospel] contain this passage. For the word “in vain” is a later (μεταγενέστερη) addition (προσθήκη). Because the Lord's intention is to cut off the root (ρίζα) and spark of anger in every way, and not to keep within oneself a single reason for it. So that those who are moved at the beginning, as if by a reasonable (εύλογα) reason, do not fall into the frenzy of unreasonable anger. The complete cure for this disease is to make sure that we are not allowed to be angry for either just or unjust reasons. For the spirit of anger immediately darkens our mind (διάνοια) and we are deprived of the light of prudence, the firmness of correct advice and the direction of truth; and our soul cannot be a temple of the Holy Spirit if the spirit of anger darkens and takes possession of our mind. Finally, every day we need to have before our eyes the uncertainty of the time of our death in order to protect ourselves from anger, and to know that neither prudence (σωφροσύνη), nor renunciation of the material (υλικού) world (κόσμου), nor fasting, nor vigil will bring us any benefit if we discover guilt at the Last Judgment, being slaves malice and hatred. Our fifth struggle is against the spirit of sadness (λύπης), which overshadows the soul's ability for spiritual contemplation and prevents it from all good deeds. When this evil demon takes possession of our soul and completely darkens it, it does not allow it to pray with zeal or to engage in sacred reading with benefit; does not allow a person to be calm and meek with the brethren, and brings hatred towards all monastic (μοναχικού) duties. And, having confused (ανακατώσει) any saving spiritual advice, weakening her activity and endurance (καρτερία), makes her insane (ηλίθια) and paralyzed, binding her with thoughts of despair. Therefore, if we have the goal of struggling spiritually and, with God’s help, defeating the spirits of wickedness (πονηρά), [then] we must with great (μεγαλύτερη) attention (προσοχή) protect our heart from the spirit of sadness; just as a moth eats clothes and a worm eats a tree, so does sadness the human soul: it persuades a person to avoid any good spiritual (πνευματική) communication and not to accept a word of advice from close friends or not to give a peaceful answer to them; but having captured the entire soul, it fills it with discontent (δυσαρέσκεια), boredom (πλήξη) and despondency (μελαγχολία). And finally, she suggests avoiding people as the cause of her embarrassment. And it does not allow the soul to understand that the illness lies not outside, but inside, which manifests itself [during] temptations that attack and reveal it. For a person is never harmed by another, unless he keeps the causes of passions within himself. For this reason, God, the Creator of everything and the Physician of human souls, the only one who knows exactly [our] spiritual wounds, commanded not to leave the society of people, but to cut off the causes of evil (κακίας) existing in us, which are within (μέσα) us. And we know that the health of the soul is not achieved by moving away from people, but by staying and asceticism (εξάσκηση) with virtuous (ενάρετους) people (ανθρώπους). When we leave the brethren for some seemingly reasonable (εύλογες) reasons, we do not cut off the causes of sadness, but only switch them, for the illness hidden within us will again show itself under other circumstances. That is why the entire feat must be against the passions hidden within us. For if by the grace and help of God they are eradicated from our hearts, [then] we can easily live not only with people, but also with wild animals, according to what was said by blessed Job: wild animals will be at peace with you (Job 5:23). So, first of all, it is necessary to struggle against the spirit of sadness, which plunges the soul into despair, in order to drive it out of our heart. For this spirit did not allow either Cain to repent after the fratricide, or Judas after the betrayal of the Lord. Only in one case should sadness be considered useful, when it arises from repentance of sins, combined with good hope [of future bliss]. The Holy Apostle says about it: sorrow for God’s sake produces unchangeable repentance leading to salvation (2 Cor. 7:10). For this sorrow for God’s sake feeds the soul with hope, which is born of repentance mixed with joy. Thus, this sadness makes a person obedient and ready for every good deed, easily accessible (ευκολοπλησίαστο), humble, meek, gentle, patient for every good work and suffering, as coming from love for God, and the possession of these qualities shows the fruits of the Holy Spirit in a person, that is: joy, love, peace, longsuffering, kindness, faith, self-control (Gal.5:22). And from demonic sadness we learn the fruits of the evil spirit, which are: despondency, impatience, anger, hatred, bickering, despair, laziness (οκνηρία) in prayer. We must avoid this type of sadness, like fornication, love of money, anger and other passions. This sadness is cured by prayer, hope in God, teaching in the word of God and communication with pious people. Our sixth struggle is against the spirit of despondency, which works hand in hand with the spirit of sadness. This spirit is fierce and heavy, it always fights with the monks, whom it attacks around the sixth hour (at noon), causing them weakness and fear, and instilling hatred against the place where they labor, and against the brethren who cohabit with them, and towards any work, and even towards the very reading of the Divine Scriptures. He tells the monk that he must go somewhere else and that if he does not do so, then all his efforts and time will be wasted. In addition to all this, he experiences hunger around the sixth hour (at noon), which does not occur from a three-day fast or after a long journey or hard work. Then he imagines in his mind that he cannot get rid of this illness and severity (βάρος) in any other way except by constantly visiting the brothers, supposedly for help or caring for the sick. When the spirit of despondency cannot lead him astray in this way, then, plunging him into a deep sleep, it attacks him more powerfully and bitterly; and he cannot be defeated otherwise than by prayer, abstinence from idle talk, teaching in divine words and patience with temptations. For if he does not find the monk under the protection of these weapons, then he strikes him with his arrows, making him restless (άστατο) and a sad and idle wanderer, and encourages him to visit many monasteries. And he doesn’t care about anything else except finding a place where there are feasts and dinners (that is, getting something to eat and drink). Because the mind (διάνοια) of a sad person is filled with nothing but the mockery of these thoughts. And from them it binds him into worldly things, and little by little entangles him in harmful activities until he is completely driven away from monastic life (ζωή). The Divine Apostle, knowing how serious this disease is, like a wise doctor wanting to pull it out by the roots from our souls, reveals to us the reasons from which it is born and says: “We command (παραγγέλομε) you, brethren, in the name of our Lord Jesus Christ, to distance yourself from every brother who acts disorderly and not according to the tradition that you received from us. For you yourselves know how you should imitate us; For we did not riot among you, nor did we eat anyone’s bread for free, but we labored and labored night and day, so as not to burden any of you: not because we had no power, but in order to show you an example in ourselves, so that you would imitate us. For when we were with you, we commanded you this: if anyone does not want to work, he should not eat. But we hear that some among you act disorderly, do nothing, but fuss. We admonish and convince such as these by our Lord Jesus Christ, that they should work in silence and eat their own bread (2 Thess. 3:6-12). Let us hear how clearly the Apostle describes the causes of despondency. He calls those who do not work “disobedient” (άτακτους), revealing a lot of malice in this word. For a disobedient (άτακτους) person is not reverent, bold in words and quick to reproach, and therefore is not capable of silence and is a slave to despondency. Therefore, Paul commands to avoid such people, that is, to avoid them as if from a contagious (κολλητική) disease. With the words “and not according to the tradition that was received from us,” he makes it clear that they are proud and destroy the apostolic traditions. And again he says: they ate no one’s bread for nothing, but labored and labored night and day. Teacher of the Nations (εθνών), preacher of the Gospel, caught up to the third heaven; the one who knew that the Lord commanded the preachers of the Gospel to live from the gospel (1 Cor. 9:14) in labor and struggle, working day and night so as not to burden anyone? What will we do, discouraged by our work and seeking bodily rest, who are not entrusted with either the preaching of the Gospel or the care of the Church, except for the care of our soul alone? Also, more clearly showing the damage caused by idleness, he adds: they do nothing, but fuss. For from idleness inquisitiveness is born, that is, curiosity; curiosity gives rise to disorder (αταξία), and from disorder comes all evil. To heal them, he adds medicine, adding: we exhort such that they, working in silence, eat their bread. And with even greater prohibition he says: if anyone does not want to work, then do not eat. The Holy Fathers from Egypt, who were educated on the basis of these apostolic teachings (διαταγές), do not allow monks to be idle at any time, especially young ones; because they know that through patient labor, monks drive away despondency, obtain food, and help those in need. They work not only for their own needs, but from their labors they give to strangers, the poor and prisoners of dungeons; believing that such charity is a holy sacrifice acceptable to God. The fathers also say that a working monk fights with one demon and suffers (στενοχωρείται) from him, while an idle monk is captured by thousands of evil spirits. It is good to remember the word spoken to me by Abba Moses (of Libya), the most worthy (άξιος) of the fathers. After some time in the desert, where I was tormented by the spirit of despondency, I went to Abba Moses and said: “Yesterday I was seriously weakened by the disease of despondency and could not free myself from it except by visiting Abba Paul.” To which he answered me: “no, you did not free yourself from him, but you surrendered even more and enslaved yourself to him.” So, know that now despondency will attack you more strongly, as someone who has left your [monastic] order, if, finally, you do not take care (φροντίσεις) to overcome it with patience, prayer and handicraft. Our seventh struggle against the spirit of vanity. This passion is diverse and subtle, and it is not quickly recognized by the tempted one. For the attacks (προσβολές) of other passions are more noticeable and therefore somehow easier to fight; the soul recognizes the enemy and immediately drives him out through contradiction and prayer. And the malice of vanity is manifold, as has been said, and is difficult to overcome. For it manifests itself (φανερώνεται) in every action (πράξη), appearance, word, silence, deed, vigil, fasting, prayer, reading, silence and long-suffering. Through all this, it tries to defeat the warrior of Christ (i.e., the monk). If he cannot tempt to vanity with luxurious clothes, then he strives to tempt with shabby clothes (he begins to suffer from this). He who cannot be elevated by the deceit of honor is lifted into pride by the patience of dishonor. And whoever cannot be persuaded to be proud of the art of eloquence, he is persuaded through silence, making him think that he has achieved silence. And whoever cannot be persuaded to relax by luxurious food is weakened by the praise of fasting. And, to put it simply, every deed and every undertaking gives this evil spirit a reason to fight [against us]. To this end, it even makes us dream of becoming a priest. When I lived in the monastery desert, I remember one elder who, going to the cell of one brother to visit, when he approached his door, he heard him speaking inside; and the elder thought that he was learning from the Holy Scriptures, and stood up to listen to him. Then he realized that from vanity the brother had lost his mind (λογικά) and, having ordained himself a deacon, he was dismissing the catechumens. When the elder heard this, he pushed the door and entered. And the brother, having met the elder, bowed to him as usual and asked how long ago he had come and how long he had stood at the door. And the elder answered him kindly: I came now, when you were announcing the dismissal. When the brother heard this, he fell at the feet of the elder and asked him to pray for him in order to get rid of this delusion (πλάνη). I remembered this, wanting to show what insensibility (αναισθησία) this spirit leads a person to. So, anyone who wants to strive fully and be crowned with the crown of righteousness must try in every way to defeat this diverse beast, always having before his eyes what David said: the Lord scattered the bones of men-pleasers (Ps. 53:6). He should not do anything for the purpose of human praise, but seek reward only from God (Θεό). And, always rejecting the thoughts that come into his heart, praising him, humiliate himself before God. Thus, with God's help, you can get rid of the spirit of vanity. Our eighth struggle against the spirit of pride. This beast is the fiercest, more ferocious than all the previous ones. He especially tries to overthrow those who are perfect and almost already placed at the pinnacle of virtues. And how a contagious (κολλητική) and fatal disease destroys not just one of the members of the body, but the whole body; so pride is not only part of the soul, but destroys it all. And each of the other passions confuses (ταράζει) the soul, but [more violently] attacks the virtue that resists it. And trying to defeat it, it darkens and confuses the soul in part (that is, the part of the soul associated with this virtue). And the passion of pride darkens the entire soul and plunges it into extreme decline. To better understand the meaning of what has been said, let us consider the following: gluttony tries to corrupt temperance; fornication - chastity; love of money - non-covetousness; anger - meekness; and all other types of malice are virtues opposing them. And the malice of pride, when it takes possession of (κυριεύσει) the unfortunate soul, like a cruel (φοβερότατος) tormentor (τύρρανος), taking a high and glorious city, destroys it all to the ground. Witness this is the angel who fell from heaven because of his pride. Being created by God and adorned with all virtue and wisdom, he wanted to attribute this not to the Lord's grace, but to his own nature, and therefore considered himself equal to God. Denouncing this, the Prophet says: but you said in your mind (νου): I will ascend into heaven, I will sit on a high mountain, I will establish my throne, I will rise above the clouds, and I will be like the Most High. But still (όμως) you are a man, and not God (Is. 14:13, 14). And another Prophet says: Why do you boast of malice, O mighty one (Ps. 51:3)? [And he continues about this in other psalms]. Knowing this, let us be afraid and guard our hearts with every attention from the deadly spirit of pride, always saying to ourselves, when we correct a certain virtue, the word of the Apostle: not I, but the grace of God, which is with me (1 Cor. 15:10), as well as what was said by the Lord: for without Me you can do nothing (John 15:5). And also the word of the Prophet: If the Lord does not build a house, the builders work in vain (Ps. 127:1). And also: everything depends not on will, nor on achievement, but on the mercy of God (Rom. 9:16). For even if someone is inflamed with sincere (ολόθερμη) readiness and zealous will, being clothed in flesh and blood, he will not be able to achieve perfection except by the grace of Christ. And James says: [every good gift] and every perfect (ωφέλιμη, useful) gift (δωρεά) comes from above (James 1:17). And the Apostle Paul: What do you have that you did not receive? And if you have received, why do you boast as if you did not receive (1 Cor. 4:7), but boast as if they were yours? And that salvation comes to us through the grace and mercy of God, this is a true witness to the thief, who received the Kingdom of Heaven as a reward not for virtue, but by the grace and mercy of God (Luke 23:43). Our holy fathers, in unanimous agreement with each other, conveyed this to us, knowing that it is impossible to achieve the perfection of virtue otherwise than through humility. Humility is achieved through faith, fear of God, meekness and complete non-covetousness. By these same virtues (αρετές) perfect love is achieved (κατορθώνεται), through the grace and love for mankind of our Lord Jesus Christ. To him be glory forever. Amen. Reverend Father John Cassian to Bishop Leontius, about the holy fathers who were in the monastery desert, and about reasoning, a word filled with great benefit When in the hermitage desert, where the most skillful fathers lived among the monks, I was with Saint Herman, my old friend both in teaching, and in the army, and in monastic life; I found Abba Moses, shining pleasantly between these beautiful flowers (άλλων, others) not only with active virtues, but also with spiritual contemplation. Wanting, together with Abba Herman, to receive instruction from him, they asked Abba Moses with tears for words of edification. Finally, convinced by our requests, he began to say this: “All arts and sciences have some goal, that is, a purpose and their end. So the farmer, sometimes enduring heat, sometimes cold, tirelessly cultivates the land: his goal is to clear it of thorns and grass, and the end goal is to enjoy the fruits. The merchant, despite the dangers facing him at sea and on land, boldly indulges in the purchase: his goal is profit, and the end is the pleasure of profit. The warrior does not look at the dangers in battles or the difficulties in campaigns: his goal is advancement in rank, and the end is the benefit from the rank. So our vow has its goal and its end, for the achievement of which we willingly endure every labor and every burden. Therefore, abstinence from fasting does not bother us, the work of vigil delights us, reading and testing the scriptures occurs with pleasure, the difficulty of work, obedience, non-covetousness, deprivation of all earthly things and staying in the desert are accomplished with pleasure. And you, who despised your fatherland, your family, the whole world, who embarked on a journey and came to us, rude and uneducated people, tell me: what is your goal? And what kind of ending did you have in mind when you did this?” We responded to this by saying: “For the sake of the Kingdom of Heaven.” To this Abba Moses replied: “You spoke well about the end. But they did not say what that goal is, by looking at which and not deviating from the right path, we can receive the Kingdom of Heaven.” When we admitted that we did not know, the elder replied: “The end of our vow, as it is said, is the Kingdom of God, and our purpose, that is, the goal, is purity of heart, without which it is impossible to achieve this end. So, let our mind always be directed towards this goal, and if it happens that our heart deviates somewhat from the right path, we will immediately turn it around and, as if according to the rule of the art of architecture, direct it to the goal. The Apostle Paul speaks about this: forgetting what lies behind and reaching forward to what lies ahead, I press toward the goal for the prize of the upward call of God in Christ Jesus (Phil. 3:13, 14). For this purpose we endure and do everything. We leave everything for her: parents, fatherland, dignity, wealth, fun and pleasures of this world, in order to acquire constant purity of heart. If we forget this goal, then we are sure, as those walking in the dark and not on a straight path, to often stumble and be mistaken many times. This happened to many who, having despised the enormous riches of this world, and not only many thousands of gold and silver, but also many estates, then, as we have seen, were indignant with anger because of a knife, a lead, a needle, a writing pen. They would not be indignant if they remembered that they despised wealth for the sake of love for their neighbor, so that they would not quarrel (φιλονεικούμε) about it and the growing (μεγαλώνοντας) mood (διάθεση) would not fall away from love (αγάπη). And although they squandered all their riches out of love for Christ, nevertheless, retaining the former passion of the heart for things of little importance and sometimes becoming angry [at their brother] about them, they remain fruitless and empty in everything, as if they did not have apostolic love. The blessed Apostle, foreseeing this in spirit, says: if I give away all my property and give my body to be burned, but do not have love, it will be of no benefit to me (1 Cor. 13:3). This clearly proves that perfection does not come immediately with poverty, the squandering of all wealth or with the rejection of virtues, but consists of love, the properties of which the Apostle describes, and which consists only in purity of heart: love does not envy, does not rise up, does not behave in an outrageous manner, does not seek its own, is not irritated, does not think evil (1 Cor. 13: 4-6). So, for this purity we should do and desire everything; for her we must retire to the desert, for her we must undertake fasts, vigils, labors, bodily poverty, reading and other virtues, in order through them to make and keep our heart pure from all harmful passions. And if, at the request of some necessary and undertaking for God, we are forced to leave them (i.e., fasting, vigil, etc.), then we should not fall into grief, anger or indignation, to suppress which we will have to perform fasting, vigil, etc. For we do not gain so much from fasting as we lose from anger, and we do not receive so much benefit from reading as we do harm from despising a brother. So, fasting, vigils, practice in the Holy Scriptures, poverty, waste of all property do not constitute perfection, but only a means to perfection; since the end of monastic life does not lie in them, but through them the end is achieved. It is in vain that we boast of reading the Scriptures and fasting, when we have (do not achieve) love either for God or for our neighbor. He who has found love in himself finds God in himself and the mind always remains with Him.” To this Herman replies: “Who, clothed in weak flesh, can always engage in this contemplation so as not to ever think about the arrival of a brother, about visiting the sick, about handicrafts or about philanthropy, or about welcoming strangers, or visiting others and about other necessary and inevitable needs of the body? Finally, how can the human mind (διάνοια) always see the invisible and incomprehensible God and be inseparable from Him? Abba Moses said: “It is true, in this way, as you say, it is impossible for a person bound by the weakness of the flesh to continually contemplate God and be inseparable from Him. But we should know that the contemplation of God comes in many forms. For God is known not only in His blessed and incomprehensible being, which is provided to His saints in the age to come, but is also known from the majesty and beauty of His creations, from His daily dispensation and providence, from His justice, from the miracles that He shows in every generation over His saints. For when we think about His boundless power, about His vigilant eye, which sees the secrets of the heart and from which nothing can hide, then, overwhelmed with heartfelt fear, we marvel and worship Him. When we think that He knows the number of raindrops, the sand of the sea and the stars of heaven, we are amazed at the greatness of His nature and wisdom. When we think about His ineffable and inexplicable wisdom and love for mankind, about the incomprehensible long-suffering that endures the countless falls of sinners, then we glorify Him. When we think about His great love for us, because of which He did not disdain for us, who had done nothing good, to become human in order to deliver us from deception, then we awaken to His love. When we think that He Himself, defeating our enemy in us, the devil, gives us eternal life for one manifestation of will and disposition towards good, then we worship Him. There are countless other contemplations similar to these, through which God becomes visible and understood, and which are revealed in us by the quality of life and purity of heart.” Herman asked again: “Why does it happen that many lusts and vain thoughts, even against our will, disturb us and almost without our knowledge seduce us, entering us so inconspicuously and cunningly that we not only cannot prevent their entry, but with great difficulty we can recognize them? And, if possible, we want to learn so that our mind (διάνοια) becomes completely free from these thoughts (λογισμούς) and does not worry (ενοχλείται) at all (διόλου).” To this Abba (αββάς) Moses replied: “It is impossible not to be indignant in the spirit with these thoughts; but to accept them or reject them is within the power of anyone who, with the help of God, uses diligence for this. Just as their occurrence does not depend on us, so their rejection or acceptance lies in our will. If we rationally and carefully study the law of God, practice psalms and singing, remain in fasting and vigil, constantly remembering the future, the Kingdom of Heaven, hell fire and all the works of God, then evil thoughts decrease and find no place. When, on the contrary, we are occupied with worldly concerns and carnal affairs and indulge in vain and idle conversations, then evil thoughts multiply within us. Thus, the activity of the soul is well compared to a millstone, which quickly turns around due to the rapid flow of water. It cannot stop spinning, being driven by water. But it is in the power of the bailiff whether to grind the wheat or rye, or pound the kukol. Likewise, our thoughts cannot be free from thoughts, but it is in our power to engage in handicrafts or spiritual teachings.” The elder, seeing our surprise and admiration (θαυμασμό), and that we insatiably (αχόρταγο) wanted to hear his words, after a short silence, began to speak again: “Since your desire continued the conversation for such a long time and you still want to listen, so that I can conclude that you really want to know the path to perfection, then I want to talk with you about the excellent good prudence, which, among other virtues, is like some fortified and main city - and show its superiority, height and benefit, guided not only by one’s own concepts and examples, but also by the opinions of the ancient fathers. According to the dignity and diligence of those who listen, the grace of the Lord inspires the word to those who speak. Prudence is no small virtue and cannot be acquired only through human effort, but is bestowed by divine grace and gift. She is considered one of the special gifts of St. The Spirit of which the Apostle speaks: to one is given the word of wisdom by the Spirit; to another faith by the same Spirit; to another gifts of healings by the same Spirit; to another discernment of spirits; and, after counting the spiritual gifts, he adds: all these things are done by one and the same Spirit, distributing to each one individually, as He pleases (1 Cor. 12:8-11). So, you see that the gift of discernment or prudence is not earthly or small, but the greatest gift of divine grace. If a monk does not search for it with all diligence and, with the help of sound reasoning, does not acquire this recognition of the spirits entering into him, then he, like one wandering at night in thick darkness, will not only necessarily fall into deep ditches of vices, but will often stumble on smooth, level places. I remember, when I was still in my youth within the Thebaid, where Blessed Anthony lived, the elders gathered to him to discuss perfection. From evening to morning the interview continued, they explored which virtue was greater than all others, which could always keep the monk unharmed from the snares of the devil’s seductions and lead the direct path to the height of perfection. Some saw this in zeal for fasting and vigil, because through them the spirit is refined, purity of heart and body is acquired, and therefore it is more convenient to unite with God. Others saw in non-acquisitiveness and contempt of all things, from which, having renounced, as from holding back bonds, the spirit more freely approaches God. Others considered it necessary to be a hermit, that is, going into the desert for solitude, in which the one staying can pray more boldly and better cleave to Him. Some argued that it is necessary to fulfill the duties of love or love for mankind, because primarily for this the Lord in the Gospel promises the Kingdom of Heaven, saying: Come, blessed of My Father, inherit the Kingdom prepared for you from the creation of the world: for I was hungry, and you gave Me food; I was thirsty, and you gave Me something to drink, etc. (Matthew 25:34, 35). When, therefore, everyone in their own way imagined the various virtues through which a person can more conveniently approach God, and most of the night had already passed in this study, Blessed Anthony finally began to say: all this that you are talking about is necessary and useful for those who seek God and want to come to Him. But countless experiences and failures of many do not allow us to give primacy to all these virtues. For some often cruelly crushed themselves with fasting and vigil, remained in desert solitude, reached such lack of covetousness that they did not leave themselves food for one day, and fulfilled the duty of alms to such an extent that they had no means left for alms. But after all this they pitifully deviated from virtue and fell into vice. What was the reason for their deception and fall? In my opinion, nothing more than a lack of prudence in them. For it teaches a person to follow the royal path, avoiding extremes on both sides: on the right side, it does not allow one to be deluded by excessive abstinence, and on the left, it does not allow one to be carried away into carelessness and relaxation. In the Gospel, prudence is called the eye and lamp of the soul, as the Savior says: The lamp of the body is the eye. So, if your eye is clean, then your whole body will be bright; if your eye be evil, then your whole body will be dark (Matthew 6:22, 23). This is because prudence, examining all the thoughts and deeds of a person, separates and removes all evil and deeds displeasing to God and removes from him all deception. Anyone can see this from the stories of Holy Scripture. Saul, to whom the kingdom of Israel was first entrusted, because he had no prudence, being darkened by reason, could not understand that obedience to the will of the Holy One. Samuel (1 Samuel 10:1) was much more pleasing to God than to make a sacrifice (1 Chronicles 10:8); and by what he thought to please God, he angered Him and was rejected from the kingdom (1 Samuel 15:19-23), which would not have happened if he had gained the light of prudence. The Apostle also calls prudence the sun when he says: Let not the sun go down on your anger (Eph. 4:26). It is also called the feeder of life, as it is said in Holy Scripture, with a lack of care (management) a people falls (Proverbs 11:14). In Holy Scripture it is called advice, without which we cannot do anything, so that without it spiritual wine itself, which gladdens the heart of a person, does not allow us to drink, according to the following saying: do everything with advice, drink wine with advice (Proverbs 31:4), and also: like a ruined city without walls, so is a man who does not control his spirit (Proverbs 25:28). In it lies wisdom, in it is reason and meaning, without which it is impossible either to build our inner house or to gather spiritual wealth, as it is said: with wisdom a house is built and with wisdom it is strengthened (ψηλώνει, grows higher) and with wisdom (φρόνηση) the storehouses are filled with all kinds of wealth (Prov. 24:3, 4). It is called strong food, characteristic of those who have trained their spiritual (πνευματικά) senses to distinguish between good and evil (Heb. 5:14). From this it is clearly revealed that without the gift of prudence no virtue can stand or remain firm to the end. For she is the mother, guardian and manager of all virtues. This is the opinion and decision of St. Anthony, with whom the other fathers agreed! But so that the decision of St. To confirm Anthony with the latest examples and experiences of our times, remember the pitiful fall of the elder Iron, which he suffered before our eyes a few days ago; how he, seduced by the devil, fell from such a height of life into the abyss of death. We remember that he spent fifty years in the desert, led the most austere lifestyle, maintained strict abstinence, stayed in the deep desert and, more than anyone living here, indulged in solitude. But after such labors and exploits, he, scolded by the devil, suffered a grave fall, causing inconsolable grief to his fathers and brothers living in the desert. He would not have suffered from this if he had possessed the virtue of prudence, which would have taught him to obey not his own thoughts, but the advice of his fathers and brothers. Following his own thoughts, he was so concerned about fasting and seclusion from people that even on the feast of Holy Easter he did not come to church, fearing that, having gathered with his fathers and brothers and eating with them, he would not taste the vegetables or anything else offered at the meal, and would not seem to have fallen away from his goal and rule. So, long seduced by his will, he accepted the angel of Satan to himself and, bowing to him as an angel of light, received a command from him to throw himself into a deep well at midnight in order to make sure by experience that he, based on the merits of his virtues and labors, would no longer be exposed to any danger. Without thinking in his mind about who advised this, his mind was clouded, and at midnight he threw himself into the well. A little later, the brothers, having learned about what had happened, with great difficulty were able to pull him out half-dead. Having lived two days after being extracted, he died on the third, leaving inconsolable sadness to the brothers and the abbot Paphnutius, who, being moved by great love for mankind and remembering his great labors and the many years he spent in the desert, did not deprive him of commemoration and offerings for the dead, so that he would not be counted among the suicides. What can we say about those two brothers who lived on the other side of the Thebaid desert, where blessed Anthony once lived? They, being driven by a rash thought, set out to go into the interior of a vast, uncultivated desert, deciding not to accept food from man, except that which the Lord would miraculously give them. When they wandered through the desert and were exhausted from hunger, the Maziks saw them from afar - perhaps the most savage and cruel people of all the wild ones. By the action of God's providence, they changed their characteristic cruelty to love of mankind and met them with bread. One of these brothers, having gained reason, accepted the loaves with joy and gratitude, reasoning that such wild, cruel and always thirsty people for human blood would not have shown compassion for the exhausted and would not have brought food if God had not prompted them to do so. But the other, refusing food, since it was brought by people, and, remaining faithful to the reckless promise, died of hunger. Although both of them, having at first a very bad intention, were full of reckless and disastrous determination. However, one, having come to his senses, corrected what he had done recklessly and carelessly; and the other, lacking prudence, caused death to himself, which the Lord wanted to avert. What can I say about the one whose name I don’t want to name because he’s still alive. He, often mistaking a demon for an angel, receiving revelations through him and often seeing light without a lamp in his cell, finally receives from him a command to sacrifice his son, who was with him in the monastery, to God, in order to thus receive the honor of Patriarch Abraham. He was so seduced by the demon's advice that he would have actually slaughtered his son if the son had not noticed that his father, contrary to his custom, was sharpening a knife and preparing fetters to bind him with for sacrifice, and had not escaped. It would be a long story to tell about the seduction of this Mesopotamian, who, having shown such abstinence and spending many years in cell confinement, was finally ridiculed by devilish revelations and dreams, so that after such labors and virtues, in which he surpassed all the monks there, he finally fell into Judaism and circumcision. The devil, wanting to deceive him, often showed him true dreams, in order through this to incline him to accept the seduction into which he wanted to lead him later. So, in one night he shows him, on the one hand, the Christian people with the Apostles and martyrs, gloomy, covered with all ignominy, exhausted from sorrow and crying, and on the other, the Jewish people with Moses, the patriarchs and prophets - in the radiance of radiant light and living in joy and joy. Meanwhile, the seducer advised him to accept circumcision if he wanted to participate in the bliss and joy of the Jewish people, which the seduced one actually did. From everything that has been said, it is clear that everyone we spoke about would not have been ridiculed in such a pitiful and disastrous manner if they had had the gift of prudence within themselves.” After this, Herman said: “Both the latest examples and the opinions of the ancient fathers have proven that prudence is the source and root of all virtues. But we want to know how we can acquire it, and how we can distinguish true prudence, which comes from God, from false, feigned and devilish one? Abba Moses answered: “True prudence is acquired only by true humility, the first proof of which will be to reveal to the fathers not only deeds, but also thoughts, not to trust your own thoughts in anything, but to follow the instructions of the elders in everything and consider good or bad only what they recognize as such. This method not only helps the monk to remain safely in true prudence and on the right path, but will also keep him unharmed from all the snares of the devil. For it is impossible for someone who arranges his life not according to his own judgment, but according to the advice of those who have succeeded, to fall from demonic seduction. For before anyone is awarded the gift of prudence, the very announcement and revelation of evil thoughts to the fathers dries them up and weakens them. For just as a snake, brought out of a dark hole into the light, tries to run away and hide, so evil thoughts, being discovered by frank recognition and confession, try to escape from a person. But in order to more accurately understand this virtue from an example, I will tell you one thing about Abba Serapion, which he himself often told to those who came for protection. He said this: “In my youth, I lived with my mentor Abba Theon. When we were eating, I, getting up from the table, at the suggestion of the devil, stole dry bread and ate it secretly from my Abba. And since I did this for a long time, this passion took possession of me so that I could not overcome it; I was condemned only by my conscience, and I was ashamed to tell the elder about it. At the discretion of the man-loving God, it happened that some brothers came to the elder for their own benefit, and they asked him about their thoughts. The elder answered them: “Nothing harms monks so much and nothing pleases demons so much as hiding your thoughts from your spiritual fathers,” and he also told them about abstinence. During this conversation, I came to my senses, thought that God had revealed my sins to the elder and, moved, began to cry, took out from my bosom a piece of bread, which I usually stole, and, falling to the ground, asked to forgive me for the past and to pray for gaining strength in the future. Then the elder said: “My son! Your confession, even with my silence, freed you from this captivity; Having revealed your actions, you defeated the demon that had offended you during your silence. Until now, you allowed him to possess you, without contradicting him, without denouncing him, but now, having been taken out of your heart and discovered, he will no longer have a place in you.” The elder had not yet finished speaking when it seemed as if a burning candle had come out of my bosom and filled the house with a stench, so that those present thought it was burning. Then the elder said: “The Lord has clearly confirmed to you the truth of my words and your liberation.” Thus, from the recognition of this, the passion of gluttony and its devilish effect retreated from me, so that from then on such a wish did not even occur to me.” So, here we learn from the story of Abba Serapion that then we will be awarded the gifts of true prudence when we begin to trust not the suggestions of our minds, but the teaching and instruction of the fathers. For the devil does not raise a monk to the rapids and lead to death by any other vice so much as by convincing him to neglect the advice of his fathers and follow his own opinion and his own will. Even by taking examples from human arts and sciences, we can receive instruction. For if, touching them with our hands, and seeing them with our eyes, and hearing them with our ears, we cannot succeed in them ourselves, but we need a teacher, then isn’t it crazy to think that the most difficult of all sciences does not require a teacher - spiritual science, which is invisible, hidden and contemplated only by the purity of the heart, ignorance of which does not give rise to temporary damage, but the destruction of the soul and eternal death? Herman said: “The pretext of our modesty and concealment of thoughts usually occurs from harmful fear, because some fathers, having listened to the thoughts of their brothers; Not only did they not heal them, but they reproached them and plunged them into despair. We ourselves know such an incident that happened in Syria. A certain brother told one of the elders there his thoughts with all simplicity and truth and, without shame, revealed the secrets of his heart. But he, having heard this, began to be indignant at his brother, reproaching him for such evil thoughts, so that many, hearing this, began to be ashamed to reveal their thoughts to the elders.” Abba Moses said: “It is useful, as I said, not to hide your thoughts from your fathers; however, it is not necessary to speak to everyone, but to reveal it to spiritual elders who have discernment and have not turned gray with time. For many, trusting the elder’s years and revealing their thoughts, instead of healing, fell into despair due to the inexperience of their confessors. There was one brother, very diligent, but, suffering cruel attacks from the demon of fornication, he came to a certain elder and told him his thoughts. He, being inexperienced, having heard this, was indignant at his brother, who had such thoughts, calling him accursed and unworthy of the monastic image. The brother, having heard this, despaired of himself and, leaving his cell, returned to the world. But by God's providence, Abba Apollos, the most experienced of the elders, meets him; Seeing his confusion and great sadness, he asked him: “My son! What is the reason for such sorrow? At first he did not answer out of great despondency, but after many admonitions from the elder he told him about his circumstances. Often, he said, my thoughts confuse me; I went and opened it to such and such an old man and, according to him, there is no hope for salvation for me; in despair I go into the world. Father Apollos, hearing this, consoled and admonished his brother for a long time, saying: “Do not be surprised, my son, and do not despair about yourself. I, being so old and grey, suffer cruel attacks from these thoughts. So, do not be faint-hearted in such a temptation, which is healed not so much by human effort as by God’s love for mankind. Just listen to me now, return to your cell.” Brother did it. Abba Apollos, having parted with him, went to the cell of the elder who had excommunicated his brother, and, standing near it, with tears he prayed to God like this: “Lord! Sending temptations for our benefit, send your brother to attack this old man, so that in his old age he will learn from experience what he has not learned in such a long time - he will learn how to have compassion for those who are slain by the devil.” After finishing the prayer, he sees an Ethiopian standing near the cell and throwing arrows at the old man. Stung by them, he hesitated as if from wine and, unable to bear it, left the cell and went into the world the same way that his younger brother had walked. Abba Apollos, having learned this, came out to meet him and asked him: “Where are you going and what is the reason for your confusion?” He, thinking that the saint knew what happened to him, did not answer anything out of shame. Then Abba Apollos said to him: “Return to your cell, from here recognize your weakness and consider yourself either previously unknown to the devil, or despised by him. For you were not worthy to go to war with him. What am I saying - to war? You couldn't withstand his attack for even a single day. This happened to you because you, having received your younger brother who was waging war against a common enemy, instead of encouraging him to heroism, plunged him into despair, without thinking about what the wise commandment requires: deliver those led to death and ransom those killed, do not spare [money] (Proverbs 24:11); and even what the parable refers to our Savior: He will not break a bruised reed, nor will he quench smoking flax (Matthew 12:20). For no one could resist the cunning of the enemy and even extinguish the fiery movement of nature if the grace of God did not help human weakness. So, when this saving grace of God has been fulfilled, let us begin with common prayers to ask God to take away the scourge stretched out against you. He smites, and His hands heal (Job 5:18); kills and gives life, brings down to the grave and exalts, humiliates and exalts (1 Samuel 2:6, 7).” Having said this and prayed, he immediately delivered him from the misfortune brought upon him and advised him to ask God to give him an enlightened (φωτισμένη) tongue, in order to know how to speak the word (Is. 50:4). From all that has been said, we understand that there is no other most reliable path to salvation than to open your thoughts to the most prudent fathers and have them guide you to virtue, and not follow your own thoughts and reasoning. Even if you have the opportunity to encounter one simple or several inexperienced elders, you should not avoid revealing your thoughts to experienced elders because of this and despise the tradition (παράδοση) of your ancestors. For they too, not by their own impulse, but by inspiration from God and the Divine Scripture, commanded the younger ones to ask the elders. How pleasing to God this establishment can be seen from Holy Scripture, especially from the history of St. Samuel. He, being dedicated to God by his mother from infancy and having been honored with a conversation with God, did not believe his thoughts, but, twice called by God, he hurries to the elder Eli and from him receives instructions and rules on how to respond to God; Thus, even the one whom God honored with conversation with Himself, He wanted to guide the teaching and instruction of the elder, in order to thereby lead him to humility. And Christ, Himself calling Paul and talking to him, although he could immediately open his eyes and show him the path to perfection, but refers to Ananias and commands him to learn the path of truth, saying: get up and go into the city; and it will be told to you what you must do (Acts 9:6), thereby teaching us to follow those who are most experienced. But let the venerable example of Paul never be for the inexperienced, who poorly understand him, a reason for waywardness, for which everyone would like, like Paul, to be led to the truth by God himself, and not by the fathers. And that this is true can be seen not only from the above, but also from what the Apostle showed in practice, as he says in the epistle: I went to Jerusalem to see Peter... and proposed the gospel that I preached to the Gentiles, whether I have not run or have fought in vain (Gal. 1:18; 2:2), although the grace of the Holy Spirit accompanied him in the power of the signs that he performed. Therefore, who will be so proud and arrogant as to base himself on his own opinion and judgment, when the chosen vessel admits that he needed the advice of the Apostles who preceded him? Thus, it is completely clearly proven that the Lord does not open the path of perfection to anyone except those led by spiritual fathers, just as he says through the prophet: ask your father, and he will tell you, your elders, and they will tell you (Deut. 32:7). So, with all our strength and with all our care, we must try with humility to acquire for ourselves the good gift of prudence, which can keep us unharmed from excess on both sides. For, as the fathers say, extremes on both sides are equally harmful - excess of fasting and satiety of the belly, excessive vigil and length of sleep and other excesses. For we know some who were not overcome by gluttony, but were overthrown by immeasurable fasting and fell into the same passion of gluttony due to weakness resulting from excessive fasting. I remember that I also experienced something similar, fasting to the point that I lost the desire to eat and remained two or three days without food until others encouraged me to take it. Also, through the insidious action of the devil, sleep was so far removed from my eyes that I, having spent many nights without sleep, prayed to the Lord to give me a little sleep. And I was in greater danger from excesses in fasting and vigils than from gluttony and long sleep.” Blessed Moses rejoiced us with such and such lofty instructions, so that we, having received edification, glorified the Lord, who gives such wisdom to those who fear Him. To him befits honor and dominion forever, amen. The text is provided only in Russian, see the source for the original. – Editorial of the ABC of Faith In the Greek Philokalia: "451st"