Часть 1

Questions about hostel rules Question 2. What conditions should those who want to live together according to God demand from each other? Answer . Which is offered to everyone who comes by the Lord, who said: “If anyone wants to come after Me, let him deny himself, and take up his cross, and follow Me” (Luke 9:23). And what force each of these requirements has is stated in a special question about this question. Question 74. We wish to learn from Scripture: is it necessary to separate those who leave brotherhood and wish to lead a solitary life or strive with a few to the same goal of piety? Answer . Because the Lord repeatedly said: “The Son can do nothing of Himself” (John 5:19), and: “For I came down from heaven, not to do My will, but the will of the Father who sent Me” (John 6:38); and the Apostle testifies that “the flesh desires what is contrary to the spirit, and the spirit what is contrary to the flesh: they oppose each other, so that you do not what you would like” (Gal. 5:17): then everything chosen according to its own will is alien to the godly. We answered this more fully in the rules set out at length. Question 97. If someone says: I want to use you for a while; then should you accept it? Answer . Because the Lord said: “Him that comes to Me I will in no wise cast out” (John 6:37), and the Apostle expressed: “But to the false brethren who crept in, secretly coming to spy on our freedom, which we have in Christ Jesus, in order to enslave us, we did not yield or submit for an hour, so that the truth of the gospel might be preserved among you” (Gal. 2:4-5): then it is decent to allow him to enter, both because of the unknown consequences (for, having used it temporarily more than once, he can completely fall in love with this life, which has happened many times) and to reveal the severity we observe in front of a person who, perhaps, has various suspicions about us. But even in his reasoning it is necessary to carefully observe rigor, so that the truth is revealed and suspicion of any negligence is dispelled. For in this way we too will please God, and he will either benefit or be convicted. Question 95. Is it useful for new entrants to immediately study something from the Scriptures? Answer . And this issue can be resolved according to what was said before. For it is proper and necessary for everyone to study something from the inspired Scripture, both for confirmation in godliness and in order not to get used to human traditions. Question 96. Should everyone who wants to be allowed to learn to read or read? Answer . Since the Apostle says: “because you are not doing what you would like” (Gal. 5:17), then in any case it is harmful to allow someone to choose according to his own will, but one must accept everything approved by the superiors, even if it was not at will. And to this the charge of unbelief can be attached, because the Lord said: “Be ready, too, for at an hour when you do not think, the Son of Man will come” (Luke 12:40). For, obviously, He allows Himself to distribute the time of life. Question 102. Is it necessary or not necessary to restrain someone who leaves the brotherhood for any reason with admonition? And if necessary, then how? Answer . Because the Lord said: “Whoever comes to me I will never cast out” (John 6:37), and again: “It is not the healthy who need a physician, but the sick” (Matthew 9:12): and in another place: “If someone had a hundred sheep, and one of them went astray, would he not leave the ninety-nine in the mountains and go looking for the one that was lost?” (Matthew 18:12; Luke 15:4): then we must heal the sick person by all means and try to set the dislocated member, so to speak, again. If anyone becomes stubborn in any vice; then you must leave him as a stranger; for it is written: “Every plant that My heavenly Father has not planted will be uprooted; leave them alone: ​​they are blind” (Matthew 15, 13, 14). Question 105: Do those entering the brotherhood need to immediately study the arts? Answer . The abbots will judge about this. Question 107. If someone says that he has a desire to live in brotherhood, but serving those who are his own according to the flesh, or often taxes, prevent him from completely devoting himself to this kind of life, then should he be allowed to enter the brethren? Answer . It is not safe to hinder the desire for beauty; It is also not safe to give those who have entered time to talk about matters extraneous and alien to life according to God. But if the one who enters devotes himself to inner life, without bringing anything external; then it gives better hope for itself. Question 136. Is it necessary for everyone to gather at lunch hour, and how to deal with those who are late and come after lunch? Answer . If he did not ripen due to necessity, depending on the place or business, as those who observe the commandment of the one who said: “In what rank is anyone called, brethren, in that let each one remain” (1 Cor. 7:24); then the guardian of general decorum, taking this into account, will forgive him. And if he could have ripened, but did not try, showing the guilt of negligence, let him remain without food until a certain hour on the next day. Question 141. Should strangers, or some of the locals, be in the work premises, leaving their own place? Answer . If it turns out that someone else does this other than the one who is entrusted with the supervision of the workers and the management of the work; then let him, as one who violates the decency of the harmony of his limbs, be prohibited from going out and allowed to others, but sitting in one place, which will be considered convenient for admonition, let him go about his business without distraction and more closely than usual, until he learns to observe what the Apostle said: “In what (title) anyone is called, brethren, in that let each one remain” (1 Cor. 7:24). Question 147. If he is busy with work in the storeroom or in the cookery or something else similar to this, he does not have time to follow the rule of psalmody and prayer; then it really doesn’t harm those souls? Answer . Each person in his work observes his own rule, like a member in a body. He harms himself by neglecting what he is assigned to; and by plotting against the common good, he is exposed to even greater danger. Therefore, let him mentally fulfill what is written: “singing and making melody in your hearts to the Lord” (Eph. 5:19). And if he does not have time to come physically with the others, then let him not fall into doubt, as he who fulfills what was said: “In what (title) is anyone called, brethren, in that let each one remain” (1 Cor. 7:24). But we must beware that someone else, having the opportunity to fulfill his assignment in a timely manner and as a model for others, does not, through lack of time for business, become an excuse for the temptation of others, and does not fall into judgment with the careless. Question 149. What is the court for a steward if he decides to do something due to partiality or rivalry? Answer . Because the Apostle in one place commands not to do anything “out of deviation” (1 Tim. 5:21), and in another he confirms: “And if anyone wanted to argue, then we have no such custom, neither do the churches of God” (1 Cor. 11:16); then let him be recognized as such as alien to the Church of God until he corrects himself. However, with great caution one must test what everyone is capable of, and then entrust him with any task, so that those who give someone an assignment beyond their strength do not fall under judgment as bad stewards of souls and the commandments of the Lord, and those who accept the assignment do not think of finding an excuse for sin in this. Question 150. What if, through negligence, he does not give his brother what he needs? Answer . This judgment is known from the words of the Lord, who said: “Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels: for I was hungry, and you gave Me no food; I was thirsty, and you gave Me no drink” (Matthew 25:41–42), and so on. And: “Cursed” is everyone “Cursed is he who does the Lord’s work carelessly” (Jer.48:10). Question 151: Is it permissible for an employee to speak in a loud voice? Answer . The measure of the voice is determined by the needs of the listeners. Therefore, if the voice is weaker than proper, then, as inaudible, it approaches a whisper and is worthy of condemnation; and if it is strengthened beyond the need, when the listener can hear the speaker quietly, then it becomes a “cry”, which is also condemned (Eph. 4:31), unless the dullness of the listener leads us to the need to use a “cry” and thereby, as it were, awaken him from sleep. For it is also said about the Lord that he spoke loudly, as the Evangelist says: “Jesus cried out and said, “He who believes in Me does not believe in Me, but in Him who sent Me” (John 12:44). Question 152. If someone, while correcting the next service in the cookery, becomes tired beyond his strength, so that for several days he becomes incapable of his usual handicraft; should such a service be entrusted to him? Answer . It was said that he who has received the power to distribute work must give orders, taking into account the ability and strength of the person being used for work, so as not to hear about himself: “create work according to the command” (Psalm 93:20). However, having received an order, one should not argue, because the limit of obedience is obedience to death. Question 153. How should a caretaker of wool preserve it, and how should she supervise those working? Answer . She must preserve the wool as a deposit from God, and assign the work inherent to each sister without oppression and without partiality. Question 154. If it happens that there are not many brothers, and serving a larger number of sisters, they are forced to divide into different jobs and disperse among themselves; then is it safe? Answer . If this care is confirmed by the Lord’s commandment, and work happens according to God; then each of the workers both pleases God with his own deeds and maintains mutual unity in that they are all unanimous, like-minded and fulfill what the Apostle said: “for although I am absent in body, I am with you in spirit” (Colossians 2:5). Question 156. Whoever is entrusted with the care of either stocks or something else like that, should he always have care of this, or should he be replaced? Answer . If he observes the knowledge of deanery and the strictness of the rules; then changing it is unnecessary, or better yet, difficult and inconvenient. But it is necessary that he has an employee who is obliged to gradually become accustomed to the position of caretaker, so that when the need for a successor arises, we will not be in difficulty due to the lack of such a person. And we are often forced to assign someone who is incapable of a position to work; from which, of necessity, it happens that, due to his inexperience, strictness is violated and proper decorum is upset. Question 160. With what disposition must we serve our brothers? Answer . Providing them with a service, as if to the Lord himself, who said: “Truly I say to you, just as you did it to one of the least of these brothers of mine, you did it to me” (Matthew 25:40). The acquisition of such a disposition is facilitated by the fact that those receiving the service are like that. Why should the superiors carefully take care of them, so that they do not become enslaved to the belly and lust, like carnivores, but so that, as lovers of God and Christ, through perfect patience they become a praise to the Lord to the shame of the devil, like the righteous Job. Question 161. With what humility should one accept a favor from a brother? Answer . Like a servant from a master and with the humility that the Apostle Peter showed when he served the Lord. In his example, we also recognize the danger to which those who do not accept services are exposed. Question 220. Should everyone who wants to have a meeting with the sisters, or: who, when and how to have a meeting with the sisters? Answer . This is stated in the rules, set out at length, that even a man with a man should have meetings not just with anyone freely and as it happens, but only with those who, after testing, turn out to be able to provide benefit and take advantage of it themselves. And if anyone remembers the Lord, who said: “For every idle word that people speak, they will give an answer on the day of judgment” (Matthew 12:36); he fears such judgment for every deed and obeys the Apostle, who said: “Whether you eat, drink, or whatever you do, do everything for the glory of God” (1 Cor. 10:31), and in another place: “Let all this be for edification” (1 Cor. 14:26), and does not allow himself to do anything idle and uselessly. As for who, when, and how to have a meeting: let the time, place and person be taken into account, so that no evil suspicion arises from this, but everyone is kept out of temptation, and the meeting serves to build faith. Scripture does not allow seeing each other one on one, for it is said: “Two are better than one,” and, moreover, two are more reliable; “Woe to one, for when he falls, there is no other to lift him up” (Eccl. 4:9, 10). Question 285. When a brotherhood bargains with another brotherhood, is it necessary to ask for the proper price for an item? Answer. I cannot say whether Scripture allows brothers to buy from each other and sell to each other, because we are taught to share with each other in need, according to what is written: “Your abundance will make up for their lack; and then their abundance to make up for your lack, so that there is equality” (2 Cor. 8:14). If, however, such a need arises, then the buyer should try to ensure that the price is no less than the proper price, rather than the seller. Let both remember the one who said: “It is not good to accuse the right” (Proverbs 17:26). Question 286. Should anyone who lives in a brotherhood and has fallen into bodily infirmity be taken to a hospice? Answer. It is necessary that every place and private purpose serve the common good for the glory of God. Question 308. In brotherhood, is it necessary to give something back to the giver, and is the reward commensurate with the gift? Answer . This whole question is a human matter. And if it is necessary to provide proof of gratitude, then let it remain at the discretion of the steward - both to accept donations and to reward the giver. Questions about abbots, abbesses and their duties Question 82. Because it is written: “old women are like mothers” (1 Tim. 5:2); then, if an old woman happens to fall into the same sin as a young woman, is she subject to the same punishment? Answer . The Apostle, while honoring old women as mothers, does not teach that they do nothing worthy of punishment. If it happens that the old woman falls into the same sin with the young woman; then, first of all, we must take into account the natural, so to speak, disadvantages of age, and thus determine the measure of punishment appropriate for both ages. For example, laziness is almost natural to old age, but not to youth, just as absent-mindedness, restlessness, insolence, and all the like are natural not to old age, but to youth, and apparently supported by the natural ardor of youth. Therefore, the same sin, for example, laziness, is worthy of the gravest accusation against a young woman, for whom age does not excuse her in the least; and the same sin—absent-mindedness, or impudence, or riotousness—makes the old woman worthy of greater condemnation, for whom age itself helps to be meek and quiet. Moreover, it is necessary to examine the very type of sin in each person, and thus, through the punishment characteristic of each, introduce a decent method of healing. Question 98. What thought should the abbot have when he orders or institutes something? Answer . In relation to God, as “a servant of Christ and a builder of the mysteries of God” (1 Cor. 4:1), one must be afraid not to say or decree anything contrary to the will of God, attested in the Scriptures, and not to turn out to be a false witness in relation to God or a blasphemer, or introducing something alien to the teaching of the Lord, or leaving something pleasing to God. And in relation to his brothers, “just as a nurse treats her children tenderly” (1 Thessalonians 2:7), so he must be ready, to please God and for the common benefit of all, to give to everyone not only the gospel of God, but also his soul, according to the commandment of our Lord and God Jesus Christ, who said: “A new commandment I give to you, that you love one another; just as I have loved you, let you also love one another” (John 13:34). “Greater love has no one than this, that someone lay down his life for his friends” (John 15:13). Question 104. How should classes be assigned to the brethren? at the discretion of the abbot alone, or according to the verdict of the brethren? And is it similar in the reasoning of the sisters? Answer . If everyone is taught what he thinks about, offer it to others for consideration; Isn’t it even more so that things of this kind should be carried out at the discretion of those who are capable of doing so, because God’s economy should, according to God’s will, be entrusted to those who have already presented evidence that they can arrange what has been entrusted to them in a pleasing manner to the Lord? And in general, in every matter, the abbot must remember what Scripture says: “do everything with advice” (Sir. 32:21). Question 108. Is it necessary for the abbot to talk with any sister without the abbess about what serves to build the faith? Answer . In such cases, the commandment of the Apostle, who said: “only everything must be decent and orderly” (1 Cor. 14:40), is not observed. Question 109. Is it necessary for the abbot to often talk with the abbess, especially if some of the brethren are tempted by this? Answer . Because the Apostle said: “Why should my freedom be judged by someone else’s conscience?” (1 Cor. 10:29); then it is good to imitate him when he says: “so as not to put any obstacle to the gospel of Christ” (1 Cor. 9:12), and limit meetings as much as possible so that they are less frequent and shorter. Question 110. When the sister confesses to the elder; Is it necessary to be with this and the old lady? Answer . Much more decent and safer is the kind of confession that takes place in front of an elder before a presbyter who is able to offer a prudent way of repentance and correction. Question 111. If the presbyter orders something to the sisters without the knowledge of the elder; then does the old lady have the right to be indignant at this? Question 112. If someone begins to live according to God; then should the abbot accept him without the knowledge of the brethren, or should he first suggest this to them? Answer . The Lord teaches that “friends and neighbors” are called together for the sake of the repentant (Luke 15:6). Therefore, it is even more necessary to accept the one who comes with the knowledge of all the brothers, so that they may rejoice and pray together. Question 38. What if a brother, having received an order, first contradicts, and then proceeds to action on his own? Answer . Let him know that for his contradiction, as a controversial person who incites others to disputes, he is subject to the following judgment: “A troublemaker seeks only evil; therefore a cruel angel will be sent against him” (Proverbs 17:11). And at the same time let him be convinced beyond doubt that he is contradicting or disobedient not to man, but to the Lord himself, who said: “He who listens to you listens to Me, and he who rejects you rejects Me” (Luke 10:16). And let him first apologize with contrition, and then, if allowed, do the deed. Question 39. And if someone, having obeyed, begins to grumble? Answer . Because the Apostle said: “Do everything without grumbling or doubting” (Phil. 2:14); then the one who grumbles is alienated from unity with the brethren, and his work is removed from their use. It is obvious that such a person suffers from both unbelief and wavering hope. Question 114. Since the Lord commanded: “Whoever forces you to go one mile with him, go with him two miles” (Matt. 5:41), and the Apostle teaches to obey “one another in the fear” of Christ (Eph. 5:21); then must we obey everyone who commands anything? Answer . The difference between those who give the command should not hinder the obedience of those to whom the command is given, because Moses did not listen to Jethro, who advised him well. But since there is no small difference in the commandments themselves (because some are contrary to the commandment of the Lord, or violate it, or distort it in various ways with an admixture of the forbidden; and others agree with the commandment, while others, although apparently not agree, but contribute to it and serve as a kind of aid for the commandment): then it is necessary to remember what the Apostle said: “Do not despise prophecies. Try everything, hold on to the good. Abstain from all kinds of evil" (1 Thessalonians 5:20-22). And again: “we cast down arguments and every high thing that exalts itself against the knowledge of God, and bring into captivity every thought to the obedience of Christ” (2 Cor. 10:4-5). So, if we are commanded to do something that either agrees with the commandment of the Lord, or contributes to it, then we must accept this more diligently and more carefully, as the will of God, fulfilling what is said: “with long-suffering, bearing with one another through the love of Christ” (Eph. 4:2). When someone commands us something contrary to the Lord’s commandment, violating or distorting it; then it is timely to say: “we must obey God rather than men” (Acts 5:29), remembering the Lord, who says: “They do not follow a stranger, but flee from him, because they do not know the voice of others” (John 10:5), and the Apostle, who, for our safety, dared to touch the Angels themselves, saying: “But even if we or an Angel from heaven began to preach the gospel to you, what we preached to you must be accursed" (Galatians 1:8). From this we learn that even if one who prevents one from doing what is commanded by the Lord, or one who advises one to do what is forbidden by him, is very famous or extremely famous, everyone who loves the Lord must flee from such a person and abhor him. Question 115: How should we show obedience to one another? Answer . As servants to rulers, according to the commandment of the Lord, “whoever wants to be great among you, let us be your servant” (Mark 10:43), to which the Lord adds even more convincing words: “For the Son of Man did not come to be served, but to serve” (Mark 10:45); and according to what the Apostle said; “serve one another through love” (Galatians 5:13). Question 116. To what extent should obedience be shown according to the rule of pleasing God? Answer . The Apostle showed this by presenting as an example the obedience of the Lord, who was “obedient even to death, even the death of the cross” (Phil. 2:8), and saying beforehand: “For let this mind be in you which was also in Christ Jesus” (Phil. 2:5). Question 118. Whoever is zealous about fulfilling the commandment, and does not what is ordered, but what he himself wants, what reward does he receive? Answer . Which follows self-indulgence. Because the Apostle says: “Each of us must please our neighbor, for good, for edification” (Rom. 15:2), and he convinces us of this more strongly by adding: “For Christ did not please himself” (Rom. 15:3); then he who pleases himself must know his danger. But he who acts in this way also exposes himself to the fact that he is disobedient. Question 119. Is it permissible for anyone to refuse the task entrusted to him and ask for something else? Answer . Since, according to what was said above, such is the measure of obedience that it must extend to death: then he who refuses the assigned work and seeks another, firstly, violates obedience and clearly shows that he has not denied himself; and then he becomes, both for himself and for others, the culprit of many other evils; Moreover, he opens the door to contradiction for many, and accustoms himself to the same thing. And since not everyone is able to find out what is useful, he often chooses work that is harmful to himself, and creates a bad suspicion in his brothers that he is more committed to the work he is striving for than to those with whom he needs to work. Therefore, disobedience in general is the root of many and great evils. If he thinks that he has some reason to refuse the matter, then let him reveal this to the superiors and leave it to their discretion. Question 120. Should one go somewhere without notifying the abbot? Answer . Because the Lord says: “I did not come from myself,” but “he sent me” (John 7:28, 29); then shouldn’t each of us give ourselves free rein? For whoever gives himself free rein clearly suffers from arrogance, and is subject to the judgment of the Lord, Who said: “For whatever is high among men is an abomination to God” (Luke 16:15). And in general, giving yourself free rein is reprehensible. Question 166. With what disposition should one obey who compels the fulfillment of a commandment? Answer . With the same disposition with which a child, overcome by hunger, listens to the nurse who calls him to eat food, and with which every person seeking food for himself obeys the one who gives him the means to live; or rather, with much greater disposition, since eternal life is preferable to the present. For the “commandment” of God, says the Lord, “is eternal life” (John 12:50). And what is in the eating of bread, in the understanding is the fulfillment of the commandment, as the Lord himself says again: “My food is to do the will of Him who sent Me” (John 4:34) of the Father. Question 169. If a younger brother was ordered to teach something to an older brother, how should he deal with him? Answer . As one who performs service at the command of the Lord God: both with fear, lest he fall under the judgment of one who said: “Cursed is he who does the Lord’s work carelessly” (Jeremiah 48:10), and with fear “lest he become proud and fall into condemnation with the devil” (1 Tim. 3:6). Question 170. Should equal attention be given to both those who achieve more and those who achieve less? Answer . What the Lord determined about the remission of sins, saying: “Her sins, which are many, are forgiven because she loved much, but those who are forgiven little love little” (Luke 7:47), and that the Apostle decreed about the elders, saying: “It is fitting that the elders in charge should be shown special honor, especially to those who labor in the word and teaching” (1 Tim. 5:17); then I consider it appropriate to observe all similar things in reasoning. Question 171. If the inferior is offended by the preference of the most reverent; then how to treat him? Answer . Such a one is clearly condemned for wickedness in the Gospel parable, in which the Lord, upset that some received equal pay with them, says: “Or is your eye envious because I am good?” (Matthew 20, 15.). The judgments of God about such a person and others like him are also obvious from the words of the prophet: “he in whose eyes the outcast is despised, but who glorifies those who fear the Lord” (Psalm 14:4). Question 283. Whoever carries out someone's will is his accomplice? Answer . If we believe the Lord, Who says: “Everyone who commits sin is a slave of sin” (John 8:34), and also: “Your father is the devil; and you want to fulfill the lusts of your father” (John 8:44); then we know that he is not just an accomplice, but recognizes as his master and father the one whose work he does, according to the word of the Lord. The Apostle clearly testifies to this, saying: “Do you not know that to whom you present yourselves as slaves to obey, you are also slaves to whom you obey, either slaves of sin to death, or slaves of obedience to righteousness?” (Rom. 6:16). Question 303. In a brotherhood, is it necessary to listen to what everyone says? Answer . The answer to this question is very difficult. Firstly, talking about something to everyone is a clear sign of indecency, because the Apostle says: “Let two or three prophets speak, and let the rest reason” (1 Cor. 14:29); and he, in the division of gifts, assigns to each of the speakers his own place, saying: “according to the measure of faith that God has allocated to each” (Rom. 12:3); and, as an example of bodily members, he clearly defines that those who speak must observe the turn, or rather distinguishes this in the words: “If you have a ministry, remain in the ministry; if you are a teacher, in teaching; if you are an exhorter, exhort,” etc. (Rom. 12:7-8). From this it is clearly seen that not everything is allowed to everyone, but that everyone must remain in his own calling and more carefully fulfill what is entrusted to him by the Lord. Therefore, the rector of the community and the one in charge of everyone must bear this care with much consideration, and have vigilant care for everyone, as is fitting, in order to make his orders and orders pleasing to God, and in accordance with his abilities) and with the strength of each for the common benefit. And the subordinates, observing decorum and knowing their own measure of obedience, must remember the Lord, Who says: “My sheep obey My voice, and I know them; and they follow Me. And I give them eternal life" (John 10:27-28), and first of all he said: "They do not follow a stranger, but flee from him, because they do not know the voice of others" (John 10:5), as well as the Apostle, who says: "Whoever teaches otherwise and does not follow the sound words of our Lord Jesus Christ and the teaching of godliness, he is proud and knows nothing," and by calculating the consequences of this adds: “Away from such people” (1 Tim. 6:3-5); and in another place: “Do not disparage prophecies. Try everything, hold on to the good. Abstain from all kinds of evil" (1 Thessalonians 5:20-22). Why, if something is said according to the commandment of the Lord, and is fulfilled according to the commandment, it must be obeyed, even if threatened with death; and if anything is against the commandment, or violates the commandment, then even if an angel from heaven, or one of the Apostles commanded, even if accompanied by a promise of life or the threat of death, this should in no way be obeyed: because the Apostle said: “But even if we or an angel from heaven should preach to you a gospel other than what we have preached to you, let him be accursed” (Gal. 1:8). Questions about how to rebuke and punish those who sin Question 3. How should one convert a sinner, or how should one deal with one who is not converted? Answer . As the Lord commanded us, saying: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother; But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established; if he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a tax collector” (Matthew 18:15-17). Therefore, if the latter happens, “for such a one this punishment from many is sufficient” (2 Cor. 2:6), because the apostle wrote: “reprove, rebuke, exhort with all long-suffering and teaching” (2 Tim. 4:2); and again: “If anyone does not listen to our word in this epistle, take notice of him and do not communicate with him in order to shame him” (2 Thessalonians 3:14). Question 4. If someone does not give peace to the brethren even for small sins, saying: “you must repent,” then is he really not merciful and destroys love? Answer . Since the Lord confirmed that “not one jot or one tittle will pass from the law until all is fulfilled” (Matt. 5:18), and decisively said: “for every idle word that people speak, they will give an answer on the day of judgment” (Matt. 12:36): then nothing should be despised as unimportant. For it is said: “Whoever neglects the word harms himself” (Proverbs 13:13). Moreover, what sin would anyone dare to call unimportant when the Apostle affirmatively said that “by breaking the law you dishonor God” (Rom. 2:23)? If “the sting of death is sin” (1 Cor. 15:56), not one or the other, but every sin without distinction, then the one who is silent is merciless, and not the one who denounces, just as the one who leaves poison in someone bitten by a poisonous animal is merciless, and not the one who extracts it. He also destroys love, because it is written: “Whoever spares his rod hates his son; but whoever loves disciplines him from childhood” (Proverbs 13:25). Question 72. If someone in the brotherhood behaves immodestly while eating food, eats or drinks with some greed, should he be reprimanded? Answer . Such a person does not keep the commandments of the Apostle, who said: “Whether you eat, drink, or whatever you do, do everything for the glory of God” (1 Cor. 10:31), and also: “only everything should be decent and orderly” (1 Cor. 14:40); has a need for correction, unless some need for labor or haste forced him to do so. However, even then it is necessary to carefully observe inconsistency. Question 73. How should one correct someone who denounces a sinner not out of a desire to correct his brother, but out of passion to avenge himself, and after repeated admonitions remains in the same illness? Answer . Such a person must be recognized as proud, power-hungry, and a method of correction must be announced to him according to the science of piety. If he remains in sin; then judgment is known for the unrepentant. Question 81: Is it equally necessary to punish the reverent and the cold if both turn out to have fallen into the same sin? Answer . If we delve into the disposition of the sinner and the type of sin; then we will find out the type of punishment. For although, apparently, the sin of the cold and the reverent is the same, there is a great difference between them. For the reverent, like the reverent, is concerned about pleasing God, and strives together in this; and if he crawled and fell, it was for some reason and almost as if involuntarily; the cold one, as the name itself shows, not thinking the least about himself or about God, and not making any difference between sinning and being good, suffers from what is most important and important in evil, that is, either neglect of God, or disbelief in the existence of God. For these two causes of sin exist in the soul, as Scripture testifies, saying in one place: “The wickedness of the wicked says in my heart: there is no fear of God before his eyes” (Ps. 35:2); and in another: “The fool said in his heart: “There is no God.” They have become corrupt and have committed vile deeds” (Ps. 13:1). Therefore, either he neglected God, and therefore sins; or he rejects the existence of God, and therefore is corrupted in his endeavors, although, apparently, he confesses God, for “They say that they know God, but deny by works” (Titus 1:16). And if so, then, I believe, the type of punishment for such people should be different. For the reverent person has a need, as it were, for private assistance only, and must be punished for the one thing in which he has sinned; and the cold one, who has corrupted all the spiritual beauty in himself and is infected with more common evils, either as a contemptuous person, as I said above, or as an unbeliever, must be mourned and admonished and punished until he is able to be undoubtedly convinced either that God is a righteous Judge and will be afraid, or that there is a God in general and will be horrified. But you also need to know that shortcomings in the reverent often occur, and according to God’s will, it is for their benefit, when God sometimes allows them to crawl in order to heal from previous exaltation, such as, for example, what was said by Peter and what happened to him. Question 83. If someone, succeeding in many things, only sins in one thing; then how to deal with him? Answer . How the Lord dealt with Peter. Question 99. With what disposition should one who imposes punishment do this? Answer . In relation to God with the disposition that David achieved, who said: “I see apostates, and I am saddened, for they do not keep Your word” (Psalm 119,158); and in relation to the person being punished with the disposition that a father and a doctor would accept, skillfully treating his son with compassion and compassion, especially when grief comes along and the method of healing is difficult. Question 103. We have already been taught that we must obey our elders to the point of death. But since it happens that even the eldest can creep in something; then we ask you to teach us, should we reprove him too? and how? and which of us is obliged to this? and what must be done if he does not accept the accusations? Answer . This is clearly stated in the lengthy response. Question 106. What punishments should be used in the brotherhood to convert those who sin? Answer . At the discretion of the superiors, the time and type of punishment should be determined in accordance with bodily age, mental state and the difference of sin. Question 113. Can he who is entrusted with the care of souls keep what is said: “unless you are converted and become like little children” (Matthew 18:3), because he deals with many and different persons? Answer . Because the wise Solomon said: “there is a time for every thing” (Eccl. 3:1); then you need to know that there is also a time for humility, and power, and reproof, and consolation, and mercy, and boldness, and condescension, and severity, and in general for every matter. Therefore, sometimes one must show humility and imitate children in humility, especially when the opportunity presents itself to give each other honor and duty, to serve or help someone’s bodily needs, as the Lord taught. Sometimes it is necessary to use the power “given to me by the Lord for creation, and not for destruction” (2 Cor. 13:10), when need requires boldness. And just as in times of consolation one must show kindness, so in times of severity one must show jealousy; and do the same in any other case. Question 165. How can a person know whether he is moved by God’s jealousy against his brother who is sinning, or whether he is angry with him? Answer . If, with any sin, she feels written in herself: “My jealousy consumes me, because my enemies have forgotten Your words” (Psalm 118, 139); then clearly this is the jealousy of God. However, here too, prudent caution is needed to build faith. And if this disposition does not appear in the soul in advance and does not set it in motion; the movement itself is disordered, and the goal of godliness is not preserved in the least. Question 177. How should the “strong” “bear the infirmities of the weak” (Rom. 15:1)? Answer . If “to bear” means to take and heal, according to what is written that “He took upon Himself our infirmities and bore our illnesses” (Matthew 8:17, Isa.53:4), not in the sense that He places it on Himself, but in the fact that He heals the suffering: then here too it would be fitting to understand the method and law of repentance by which the weak are healed, with care the strongest. Question 178. What does it mean: “bear each other’s burdens”? and what “law” will we fulfill (Gal. 6:2) by doing this? Answer . The same as what was said before. For sin is a weight that drags the soul to the bottom of hell. We take it from each other, and remove it from each other, bringing those who sin to conversion. And the word: “to wear” instead of the word: “to take” is also customary among the local residents, as I myself have repeatedly heard from many. And let us fulfill the “law” of Christ, who said: “He came not to call the righteous, but sinners to repentance” (Luke 5:32), and imputed to us the law: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother” (Matthew 18:15). Question 182. By what fruits should one be judged who reproaches a sinning brother out of compassion? Answer . Firstly, according to the primary signs of compassion, according to what the Apostle said: “if one member suffers, all the members suffer with it” (1 Cor. 12:26); And; “Who is tempted, for whom would I not be enflamed?” (2 Cor. 11:29). And then, if he equally laments over every sin and equally grieves and cries for all those who sin, against him or against another, if, while denouncing, he does not distort the method given by the Lord. Question 184. As a person, both when he exhorts and when he denounces, can you not only try to speak wisely, but also maintain a proper disposition both towards God and towards those to whom he speaks? Answer . If he remembers the Apostle who said: “Therefore everyone should understand us as servants of Christ and stewards of the mysteries of God” (1 Cor. 4:1); then he will not dispose of this autocratically, as if it were some special art, but will perform it as God’s service in the care of souls redeemed by the blood of Christ, with fear and trembling before God, following the example of him who said: “So we speak, pleasing not men, but God, who tests our hearts” (1 Thessalonians 2:4), and fulfilling it with goodwill and compassion towards those who listen. said: “just as a nurse treats her children tenderly. So, out of zeal for you, we wanted to convey to you not only the gospel of God, but also our souls” (1 Thessalonians 2:7-8). Question 185. If someone rejoices during a conversation, seeing that those listening are imbued with what is being said, then how can he find out about himself whether he is rejoicing out of a good disposition or out of his own passion? Answer . If joy stops at mere praise, then it is obvious that it is driven by one’s own passion. And if he immediately rejoices, noticing that among those who praise, the understanding of what he heard inspires hope for obedience, and subsequently, after careful observation regarding the benefit, or rejoices, having found good deeds in them, consistent with praise, or grieves, noticing that those who praised did not take advantage of anything, then let him thank God for the fact that, as a God-loving and brotherly lover, he was rewarded to come to such a movement of the heart, seeking not one’s own glory, but the glory of God and the edification of the brethren. Question 231. If a brother, or sometimes a priest, treats me wickedly and is hostile to me; then is it possible for me to keep the commandments about enemies in his reasoning? Answer . In the commandments about enemies, the Lord did not give instructions regarding the distinction between enemies or enmity, but on the contrary, he determined that the same sin is heavier the higher the rank, saying to them: “Why do you look at the mote in your brother’s eye, but do not feel the beam in your eye?” (Matthew 7:3)? Therefore, in the reasoning of such people and those revered by more eminent people, care and attentiveness are especially needed in order to take due care of them with appropriate long-suffering - either in exhortation or in reproof, and even in this regard, to preserve ourselves innocent, having dealt with them and in everything else according to the commandment of the Lord. Question 232. If someone who has been offended by someone, out of patience and kindness, does not tell anyone about this, but decides to leave the judgment to God; then does he act in accordance with the command of the Lord? Answer . Because the Lord said in one place: “Forgive if you have anything against anyone” (Mark 11:25), and in another place: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother; But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established; if he does not listen to them, tell the church; and if he does not listen to the church, then let him be like a pagan and a publican to you" (Matthew 18:15-17): then you must show the fruit of patience, with true disposition offering God a prayer for the offender and saying: “Lord, do not put sin on him” (Acts 7:60), so that, being angry with your brother, you do not become guilty of judgment; and must also admonish and rebuke the offender, so that he too may be freed from the wrath coming on the disobedient sons (Eph. 5:6; Col. 3:6). And if he is careless and, under the pretext of supposedly his own long-suffering, remains silent, he will sin a grave sin, since he himself transgresses the commandment, which says: “Reprove your neighbor, and you will not bear sin for him” (Lev. 19, 17), and as a result of his silence he becomes an accomplice of the sinner, and also because he leaves a person to perish in evil, whom through reproof, perhaps, he would be able to acquire, as the Lord commanded this (Matthew 18, 15). Question 291. What does “broken reed and smoking flax” mean, and in what sense does someone “break one” and “quench the other” (Matthew 12:20)? Answer . A broken reed, I believe, is one who fulfills the commandment of God with some passion; and it must not be broken and cut off, but rather healed, as the Lord taught, saying: “See that you do not do your alms before men so that they may see you” (Matthew 6:1); and as the Apostle commands, saying: “Do everything without murmuring or doubting” (Phil. 2:14); and in another place: “Do nothing out of selfish ambition or vanity” (Phil. 2:3). But “smoking flax”, when someone fulfills the commandment not with fiery lust and perfect diligence, but with laziness and relaxation; and he should not be stopped, but rather aroused by the reminder of the judgments and promises of God. Questions about those who sin and those who receive punishment Question 43. How should we treat someone who wakes us up for prayer? Answer . If anyone knows the harm of sleep, that the soul is not conscious of itself during it, as well as the benefits of wakefulness, and especially that superior glory when a person appears to God in prayer, then he will be treated as a benefactor who does great good that surpasses all wishes, who wakes up to pray, or to fulfill any commandment. Question 44. And if the one who is awakened becomes upset or angry, then what is he worthy of? Answer . At the first time of excommunication and deprivation of food, if he is able, having come into contrition, he will recognize how many and what benefits he is depriving himself of due to his foolishness, and thus turning back, he will rejoice with the gratitude of the one who said: “I remembered God and rejoiced” (Psalm 76:4). If he remains insensitive, then let him be cut off, like a rotten and damaged member from the body. For it is written: “For it is better for you that one of your members should perish, and not that your whole body should be cast into hell” (Matthew 5:30). Question 65. How does another contain truth in untruth (Rom. 1:18)? Answer . When he who has been given good things by God uses them for evil according to his own desires, which the Apostle denied, saying: “we do not corrupt the word of God, as many do” (2 Cor. 2:17); and again: “We never had before you any words of endearment, as you know, or any form of self-interest: God is my witness! We do not seek human glory either from you or from others” (1 Thess. 2:5-6). Question 158. With what disposition should one accept punishment? Answer . With such as is appropriate for a sick person who is in danger of life, being treated by his father and a doctor; no matter how bitter and painful the method of healing is - with complete trust in the love and experience of the punisher, and with the desire to heal. Question 159. What kind of person is he who grieves against the one who punished him? Answer . He did not recognize either the danger of sin, especially on the part of God, or the benefits of repentance, and did not believe the one who said: “Sincere reproaches from a lover” (Prov. 27:6), and he deprived himself of the benefit that he who said: “Let the righteous punish me: this is mercy” (Ps. 140:5). Such a one harms the brotherhood by his cohabitation, entertaining those who strive. Question 221. Because the Lord teaches us to pray “so as not to fall into temptation” (Luke 22:40); then should one pray not to fall into bodily suffering, and if someone falls into it, how should one endure it? Answer . The Lord did not distinguish the quality of the adversity, but generally commanded: “Pray so as not to fall into temptation.” And those who are led into adversity must ask the Lord “in case of temptation he will also give relief, so that you can endure it” (1 Cor. 10:13), so that it will be fulfilled over us: “he who endures to the end will be saved” (Matthew 24:13). Question 229. Should actions that are not permitted be revealed to everyone without any shame, or only to some, and to whom exactly? Answer . The detection of sins is subject to the same law as the declaration of bodily infirmities. Therefore, how people reveal bodily infirmities not to everyone, and not to the first person they meet, but only to those skilled in healing them; so the discovery of sins should be before those who are able to heal them, according to what is written: “you who are strong must bear the infirmities of those who are powerless” (Rom. 15:1), that is, eliminate them with your diligence. Question 301. What if he says: my conscience does not condemn me? Answer . This also happens in bodily ailments. For there are many ailments that the sick do not feel. However, they trust doctors’ observations more than relying on what they themselves do not feel. So in the discussion of mental illnesses, that is, sins, although someone does not condemn himself, not recognizing sin, he must nevertheless believe those who are able to see better what is in him. The holy Apostles set an example in this when, with undoubted confidence in their sincere disposition towards the Lord, having heard: “one of you will betray Me,” they believed more in this word of the Lord, and changed their thoughts, saying: “Is it not I, Lord?” (Matthew 26, 21–22). Saint Peter teaches us more clearly, who, although in flaming humility refuses to be served by the Lord God and Teacher, nevertheless, having heard the undoubted confirmation of the truth of the words of the Lord: “If I do not wash you, you have no part with Me,” he says: “not only my feet, but also my hands and my head” (John 13:6-9). Questions about allowing another person to sin and temptations Question 46. Is he guilty of sin when he allows another to commit sin? Answer . This judgment is clear from the words of the Lord, who said to Pilate: “He who delivered Me to you has greater sin” (John 19:11). For from this it is clear that Pilate, having allowed the traitors, had a sin on himself, although a lesser one. This is clearly proven by both Adam, who allowed Eve, and Eve, who allowed the snake; for none of them is left unpunished as if he were innocent. This, upon careful examination, shows the very wrath of God against them. For when Adam said in justification: “The wife you gave me, she gave me from the tree, and I ate,” God answers: “Because you listened to the voice of your wife and ate from the tree, about which I commanded you, saying: You shall not eat from it, cursed is the ground because of you,” and so on (Gen. 3, 12, 17). Question 47: Should one remain silent when others sin? Answer . What should not be, this is clear from the commands of the Lord, who said in the Old Testament: “Rebuke your neighbor, and you will not bear sin for him” (Lev. 19:17); and in the Gospel: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother; But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established; if he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a publican" (Matthew 18:15-17). And how great the condemnation for this sin is, you can know this, firstly, from the definition of the Lord, who said in general: "He who believes in the Son has eternal life, and he who does not believe in the Son will not see life, but the wrath of God abides on him" (John 3:36), and then from stories found in the Old and New Testaments. For behold, when Achan stole gold and clothing, the wrath of the Lord was on all the people, although they knew neither the sinner nor the sin, until the above-mentioned Achan was discovered, who suffered this terrible destruction with all his people (Joshua 7). And Eli, although he was not silent in front of his sons, who were “worthless people,” but repeatedly admonished them and said: “No, my children, the rumor that I hear is not good” (1 Chron. 2, 12, 24), and with many other words he proved the incongruity of sin and the inevitability of judgment; however, since he did not fully punish, and did not show the proper jealousy against them, he was so irritated by the wrath of God that the people were destroyed along with their sons, and the ark itself was taken by foreigners, and on top of that, he himself died a pitiful death. If such anger flared up against people who were not involved with the sinner, who even interfered and testified to the sin; What can we say about those who know and remain silent? Such, if they do not fulfill what the Apostle inspired to the Corinthians, saying: “And you became proud, instead of weeping, so that he who had done such a thing might be taken out from among you” (1 Cor. 5:2), and that he himself later testified about them, writing: “For the very fact that you were grieved for the sake of God, see what zeal has produced in you, what apologies, what indignation (at the guilty one), what fear, what desire, what jealousy, what retribution! In all respects you have shown yourself to be pure in this matter” (2 Cor. 7:11), then, without a doubt, even now everyone in general is in danger of being subjected to the same destruction, or even more woeful, since in comparison with one who rejected the law of Moses, he is worse who rejects the Lord and dares to do the same thing with one who has previously sinned and was previously condemned. For “if Cain is avenged sevenfold, then for Lamech,” who committed a similar sin, “seventy times sevenfold” (Gen. 4:24). Question 57. If someone has an incorrigible defect and is made worse by private condemnation, then isn’t it better to leave him alone? Answer . About this and in another place it is said that those who sin must be treated with patience, using the method shown by the Lord. If for anyone, like the Corinthian, the condemnation and reprimand of many will not be enough for his conversion; then one should look at such a person as a pagan. But it is under no circumstances safe for anyone to leave someone condemned by the Lord, for the Lord said that it is better, having lost one eye, or one arm, or one leg, to enter the kingdom, than, having spared any member, to be cast into fiery hell, where there is weeping and gnashing of teeth (Matt. 5:29, 30); and the Apostle testifies that “a little leaven leavens the whole lump” (1 Cor. 5:6). Question 64. Since our Lord Jesus Christ says: “Whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck and he were drowned in the depths of the sea” (Matthew 18:6; Luke 17:2); What does it mean to seduce? Or how can we beware of this, so that such a terrible condemnation does not fall on us? Answer . He seduces whoever breaks the law in word or deed and leads another into lawlessness, like the serpent Eve and Eve Adam; or who hinders us from fulfilling the will of God, like Peter did to the Lord, saying: “Be merciful to yourself, Lord! let this not happen to you!” - for which I heard: “Get away from Me, Satan! You are a temptation to me! Because you think not about the things of God, but about the things of men” (Matthew 16:22-23); or who incites the mind of a weak person to something forbidden, according to what is written by the Apostle, who said: “For if someone sees that you, having knowledge, are sitting at a table in a church, then his conscience, as a weak person, will not incline him too to eat something sacrificed to idols?” - and adds to this: “And therefore, if food makes my brother stumble, I will never eat meat, lest I cause my brother to stumble” (1 Cor. 8:10, 13). Temptation comes from many reasons. For temptation either occurs through the fault of the seducer, or it happens to the seduced person himself to be the fault of temptation; and again this happens differently in them, sometimes due to malice, and sometimes due to inexperience of one or the other; It also happens that with the right teaching of the word, the evil nature of those who are tempted becomes more visible. It is similar in deeds, for the one who is tempted is tempted when someone either fulfills the commandment of God, or without fear uses what is in his will. Therefore, when people stumble over something done or said according to the commandment and are offended by this, as, according to the Gospel, some were offended by what the Lord did and said according to the will of the Father, then we must remember the answer about those of the Lord when, “His disciples came and said to Him: Do you know that when the Pharisees heard this word, they were offended?” And he answered them: “Every plant that My Heavenly Father has not planted will be uprooted; leave them alone: ​​they are blind leaders of the blind; and if a blind man leads a blind man, both will fall into a pit” (Matthew 15:12-14). And much like this can be found both in the Gospels and in the Apostle. When someone stumbles or is tempted by what is in our will, then we should bring to mind the words of the Lord, who said to Peter: “So the sons are free; but, so that we don’t tempt them, go to the sea, throw a fishing rod, and take the first fish that comes along, and when you open its mouth, you will find a statir; take it and give it to them for Me and for yourself” (Matthew 17:26–27); and also written by the Apostle to the Corinthians, where he says: “I will never eat meat, lest I cause my brother to stumble” (1 Cor. 8:13); and again: “It is better not to eat meat, not to drink wine, and not to do anything that causes your brother to stumble, or to be offended, or to faint” (Rom. 14:21). And how terrible it is in considering that, apparently, it is in our will to neglect that a brother is tempted by this, this shows the command of the Lord, Who generally prohibits every kind of temptation and says: “See that you do not despise one of these little ones; for I tell you that their angels in heaven always see the face of My Father in heaven” (Matthew 18:10). The Apostle also testifies, in one place saying: “Better judge how not to give your brother an opportunity for stumbling or temptation” (Rom. 14:13); and in another place, in a more extensive exposition, he more strongly prohibits this impermissible act, when he says: “If someone sees that you, having knowledge, are sitting at a table in a church, then his conscience, as a weak one, will not he also be disposed to eat something sacrificed to idols? And from your knowledge the weak brother for whom Christ died will perish,” to which he adds: “by sinning in this way against your brothers and wounding their weak conscience, you sin against Christ. And therefore, if food causes my brother to stumble, I will never eat meat, lest I cause my brother to stumble” (1 Cor. 8:10-13); and in another place, saying: “Or do I and Barnabas alone have no power not to work?” Then he adds: “But we endure everything, so as not to put any obstacle to the gospel of Christ” (1 Cor. 9, 6, 12). When it has been proven how terrible it is to seduce a brother with what is in our will, what can we say about those who seduce by doing or saying what is forbidden? And especially when the seducer either turns out to have knowledge in abundance, or belongs to a sacred degree? He is obliged to serve as a rule and example for others, and if he neglected even a little of what was written, or did something forbidden, or did not fulfill what was prescribed, or generally kept silent about something similar, for this alone he is subject to such a judgment that, as it is said, “I will require his blood at your hand” (Ezek. 33:8). Question 228. In every matter, is it necessary to reliably ascertain the will of those who are being tempted, or are there such things in the reasoning of which one should not pretend, although others are tempted? Answer . We clearly showed the difference in this in our place, when we were asked about it, and, as much as we could, we reported about this in detail. Questions about the relationship of monastics with relatives and lay people Question 187. Does everyone need to accept anything from those who are related to them according to the flesh? Answer . The relatives must necessarily give to those who come to the Lord everything that is due to them, and not take anything away, so as not to be condemned for sacrilege. However, spending this at the discretion of those who have inherited it often becomes a pretext for exaltation for themselves, and for the poor who are embarking on the same life, a reason for sorrow. Why does the same thing happen that the Corinthians are accused of by the Apostle, who said: “You humiliate the poor” (1 Cor. 11:22). Therefore, whoever is entrusted with the care of the local churches, if he is faithful and able to manage wisely, then let him bring it, imitating those who are narrated in the Acts, which, when they brought it, “lay at the feet of the Apostles” (Acts 4:35). If, however, managing such things is not the business of everyone, but of those alone who, after testing, are assigned to this; then the one assigned to this will distribute what is given by such people as he pleases. Question 188. How can we see our former roommates or our relatives when they come to us? Answer . As the Lord showed and taught when it was announced to Him: “Your mother and brothers stand outside, wanting to see You” (Luke 8:20). For he answers those who proclaimed it with reproach, saying: “Who is My Mother? and who are my brothers? For whoever does the will of My Father in heaven, he is My brother, and sister, and mother” (Matthew 12:48, 50). Question 189. And if they continue to persuade us, wanting to take us to their home; then is it necessary to listen to them? Answer . If it is to build faith, then let him who is capable of going to this be sent according to the test given to him. And if to fulfill human duties; then let him hear what the Lord says to the one who said: “let me say goodbye to my household... No one who puts his hand to the plow and looks back is fit for the Kingdom of God” (Luke 9:61-62). If such a judgment is pronounced on someone who only intends to “say goodbye”: then what needs to be said about the first? Question 190. Should we have compassion on those related to us according to the flesh, desiring their salvation? Answer . “He who is born of the Spirit,” according to the word of the Lord (John 3:8), and who has received the right to become a child of God (John 1:12), is ashamed of kinship in the flesh, but recognizes his relatives in faith, attested by the Lord, who said: “My mother and My brothers are those who hear the word of God and do it” (Luke 8:21). And let such a person have pity on everyone who moves away from the Lord - and his relatives in the flesh as well as everyone else. If anyone, being somewhat more partial towards them, thinks of finding a defender for his partiality in the Apostle, who says: “I would like to be excommunicated from Christ for my brothers, who are related to me according to the flesh” (Rom. 9:3); then let him learn from what follows that the Apostle honors not carnal kinship, but Israel and the advantages given to him by God - not because the Israelis were his kinsmen, but because his kinsmen according to the flesh were Israelites. And because they were awarded by God so many and great advantages, because they had “adoption and glory,” they had “law and worship,” they had “covenants and promises,” they had “fathers,” because “from them is Christ according to the flesh” (Rom. 9:4–5); That is why he values ​​their salvation so highly, not looking at kinship, but at the incarnation of the Lord for their sake, who said: “He was sent only to the lost sheep of the house of Israel” (Matthew 15:24). Question 292. Is it necessary for a brotherhood to be a teacher of worldly children? Answer . Because the Apostle said: “fathers, do not provoke your children to anger, but bring them up in the teaching and instruction of the Lord” (Eph. 6:4): then, if those who bring children bring with a similar purpose, and those receiving are undoubtedly confident that they can bring up those brought “in the teaching and instruction of the Lord,” let the commandment of the Lord be observed, who said: “Let the children come and do not hinder them from coming to Me, for of such is the kingdom of heaven” (Matthew 19:14). But without such a goal and without such hope, as I reason, this is not pleasing to God, and it is not suitable or useful for us. Question 302. Is it necessary to give from fraternal reserves to those in need from outsiders? Answer . Because the Lord said: “I was sent only to the lost sheep of the house of Israel” (Matthew 15:24); then there is no need to squander what was assigned for those who have dedicated themselves to God on strangers. And if what was said by the wife, praised for her faith, can take place: “So, Lord! but the dogs also eat the crumbs that fall from their masters’ table” (Matthew 15:27); then let it be left to the discretion of the steward, with the general consent of those in charge with him, to do so that from the abundance, as it is written, “the sun... rises on the evil and on the good” (Matthew 5:45). Question 304. Should those who are donated to the brotherhood be accepted from relatives if they want to give something? Answer . The care and judgment about this belong to the abbot. However, in my opinion, I believe that it is much healthier for many and more beneficial for the building of faith to reject such gifts. For as a consequence of acceptance, firstly, it happens that reproach often falls on the community; then, this gives the relative of those who brought it a reason for exaltation; Moreover, according to what the Apostle said, about those who eat and drink their own food in common, his word is fulfilled: “You humiliate the poor” (1 Cor. 11:22), and much like that. Because there are so many reasons for sin; It’s a wonderful thing not to accept such gifts, but to allow the abbot to take it at his own discretion, from whom to accept and how to dispose of what was received. Question 305. Should one accept gifts from the laity for the sake of friendship or former kinship? Answer . This question has the same force as the question: is it necessary to accept anything from relatives? Question 311. Is it necessary to go to visit those who ask for this? Answer . Visiting is a thing pleasing to God. But the visitor must be a prudent listener and wise in his responses, fulfilling what is said: “Let your speech always be with grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6). Making visits for the sake of kinship or friendship is alien to our vow. Question 312: Should lay visitors be invited to prayer? Answer . It should if they are friends of God; because the Apostle wrote to them: pray “for me also, so that the word may be given to me - with my mouth I will openly and boldly proclaim the mystery” of God (Eph. 6:19). Question 313. Is it necessary to work in front of visitors? Answer . No work done according to the commandment should be interrupted for the sake of those who come out of friendly duty, unless some special spiritual care, according to the commandment of the Lord, turns out to be preferable to bodily activity, as the holy Apostles said in Acts: “It is not good for us, having abandoned the word of God, to worry about the tables” (Acts 6:2). Questions about how to treat those who sin, non-believers or non-Orthodox Question 7. What is the judgment on those who defend those who sin? Answer . I think that the most severe judgment about which it is said: “It would have been better for him if a millstone had been hung around his neck and thrown into the sea, than for him to cause one of these little ones to stumble” (Luke 17:2). For the one who has sinned does not receive a reprimand that could correct him, but protection that confirms him in sin; he calls others to similar weaknesses, why should such a defender, if he does not show fruits worthy of repentance, decently said by the Lord: “If your right eye causes you to sin, pluck it out and throw it away from you, for it is better for you that one of your members should perish, and not your whole body should be cast into hell” (Matthew 5:29). Question 8. How should one accept a repentant person sincerely? Answer . As the Lord taught, saying: “He will call his friends and neighbors and say to them: Rejoice with me: I have found my lost sheep” (Luke 15:6). Question 9. What disposition should we have towards an unrepentant sinner? Answer . What the Lord commanded to have, saying: “If he does not listen to the church, then let him be to you as a pagan and a tax collector” (Matthew 18:17), and what the Apostle taught, writing: “to withdraw from every brother who walks disorderly, and not according to the tradition that was received from us” (2 Thess. 3:6). Question 15. What do the words mean: “how many times must I forgive my brother who sins against me” (Matthew 18:21)? And what sins am I allowed to forgive? Answer . The power to forgive is not given in a detached sense, but under the condition of obedience and consent of the repentant with those who care for his soul. For about such it is written: “If two of you agree on earth about anything they ask, it will be done for them by My Father in heaven” (Matthew 18:19). And we shouldn’t even ask about what sins to forgive, because the New Testament has not shown us any difference, but promises the remission of every sin to those who repent as it should, especially since the Lord on His own behalf promised the fulfillment of requests for every thing. Question 18. In the fraternity, is it ever necessary for someone who has sinned, after much practice, to entrust any work to their care, and if necessary, what exactly? Answer . Remembering the Apostle, who says: “Do not give offense to Jews, nor to Greeks, nor to the church of God, just as I please everyone in everything, seeking not my own benefit, but the benefit of many, so that they may be saved” (1 Cor. 10:32-33), we must take great care to ensure that we do not hinder the gospel of Christ or become a stumbling block to the weak and do not teach anyone vice; Therefore, in the reasoning of such people, it is necessary to look and find out what serves to build faith and to advance every virtue in Christ. Question 19. If someone is suspected of sin, but clearly does not do it; should he be watched so that the suspect is revealed? Answer . Evil suspicions arising from malice are condemned by the Apostle (1 Tim. 6:4). But whoever is entrusted with the care of everyone must carefully observe everyone with the love of Christ and with the desire to heal the suspect, so that what the Apostle said is fulfilled: “to present every man perfect in Christ Jesus” (Colossians 1:28). Question 20. Whoever lived in sins before, should he avoid communication with non-Orthodox people, or avoid communication with those who live badly? Answer . Because the Apostle said: “to withdraw from every brother who acts disorderly, and not according to the tradition that was received from us” (2 Thess. 3:6); then in general any communication, both in mind, and in word, and in deed, with anything forbidden, is harmful and dangerous for everyone. But it is all the more necessary to beware of this for those who have previously lived in sins, firstly because the soul, which has had the habit of sin, for the most part tends to be more inclined towards it, and then, just as when caring for those who are sick in body, it is strictly observed to often remove from them what is useful for the healthy, so in the judgment of those who are sick in soul, even more caution and care is needed. And how much harm there is from communicating with those who indulge in sin, this is depicted by the same Apostle, speaking about a similar subject: “a little leaven leavens the whole lump” (1 Cor. 5:6). If there is so much harm from communicating with those who sin morally, what can we say about those who think wickedly about God, and who, after being once betrayed for their evil faith in the passion of dishonor, are not allowed to be healthy in everything else, which is clear from many other places, and from what is said about some in the Epistle to the Romans: “And because they did not care to have God in their minds, God gave them over to a corrupt mind to do lewd things, so that they full of all untruth, fornication, wickedness, covetousness, malice, full of envy, murder, strife, deceit, malice, slanderous, slanderers, haters of God, offenders, self-praisers, proud, resourceful for evil, disobedient to parents, reckless, treacherous, unloving, irreconcilable, unmerciful. They know the righteous judgment of God, that those who do such things are worthy of death; however, not only do they do them, but they also approve of those who do them” (Rom. 1:28–32.)? Question 71. Some desire not more quantity, but pleasantness of food, while others desire for satiation rather more quantity than pleasantness: how should one deal with both? Answer . Both suffer: some from voluptuousness, others from greed. But neither the sensualist nor the greedy for anything is free from condemnation. Care must be taken for those and others with compassionate pain. If they are not healed of their illness; then they are clearly condemned as unrepentant. Question 122. If someone, being punished by not accepting a blessing, says: I will not eat until I accept the blessing; should he be tolerated? Answer . Whether the fall is worth such a punishment as to prohibit the eating of food, this will be decided without a doubt by the one who imposed the punishment. And if someone is found unworthy of only blessing, and having permission to eat food, does not accept it, then let him be condemned as rebellious and stubborn, and at the same time as revealing and exposing himself in the fact that, in seeking this, he does not heal himself, but adds sin to sin. Question 123. If someone is upset when they do not allow him to do something that he is unable to do correctly; then is it necessary to endure it? Answer . This has been said in many places, namely, that in general to act according to one’s own will, or to give oneself free rein, is contrary to sound doctrine, and failure to submit oneself to the discretion of many exposes one to the danger of falling into unbelief and dissent. Question 124: If you happen to meet heretics or pagans somewhere, should you eat with them or greet them? Answer . The Lord did not forbid anyone from doing an ordinary greeting, saying: “And if you greet only your brothers, what are you doing special? Don’t the pagans do the same?” (Matthew 5:47). And regarding eating food, with whom one must refuse it, we have the commandment of the Apostle, who said: “I wrote to you in an epistle not to associate with fornicators; however, not in general with the fornicators of this world, or the covetous, or extortioners, or idolaters, for otherwise you would have to come out of this world. But I wrote to you not to associate with anyone who, while calling himself a brother, remains a fornicator, or a covetous person, or an idolater, or a slanderer, or a drunkard, or a predator; You shouldn’t even eat with someone like that” (1 Cor. 5:9-11). Question 125. If someone has been entrusted with a task, and without asking, he does something not as ordered, or in excess of what he was ordered; then should he remain in business? Answer . Taking on anything yourself is generally not pleasing to God; this is not decent and is useless for those who are trying to observe the covenant of peace. If someone foolishly persists in his stubbornness, then it is useful to take the matter away from him, because he does not keep the commandment of him who said: “In what calling, brethren, anyone is called, let each one remain in that” (1 Cor. 7:24); and even more intelligibly: “Do not think (of yourself) more than you ought to think; but think modestly, according to the measure of faith that God has allocated to everyone” (Rom. 12:3). Question 155. Since we, who serve the sick in a hospice, are taught to serve them with the same disposition as we would serve the brothers of the Lord, then if the one receiving services from us is not like that, how should we treat him? Answer . Because the Lord said: “For whoever does the will of My Father in heaven, he is My brother, and sister, and mother” (Matthew 12:50); then if someone is not like that, but turns out to be a sinner worthy of the following sentence: “everyone who commits sin is a slave of sin” (John 8:34), he first of all needs admonishment from the superior. And if he remains in the same sins; then the judgment of the Lord himself is known about him, who added: “a servant does not remain in the house forever” (John 8:35), and the Apostle, who commanded: “cast out the wicked from among you” (1 Cor. 5:13). For in this way those who serve will be freed from bewilderment, and all those living together will be brought to safety. Question 293 How should one behave with those who avoid important sins, but do small ones without fear? Answer . First of all, you need to know that this difference cannot be seen in the New Testament. For all sins are subject to one judgment of the Lord, Who said: “Everyone who commits sin is a slave of sin” (John 8:34); and again: “the word that I have spoken will judge him on the last day” (John 12:48). And John cries: “He who does not believe in the Son will not see life, but the wrath of God abides on him” (John 3:36), and the reason for the threat for unbelief is not the difference of sins, but disobedience. In general, if we allow ourselves to say: “small” and “great” sin, then we can recognize as indisputable that for everyone what he owns is great and what he owns is small; like with wrestlers, the victorious is stronger, and the defeated is weaker than the victorious, no matter who he is. Therefore, in the judgment of everyone who commits any sin, he must observe the judgment of the Lord, Who said: “If your brother sins against you, go and tell him his fault between you and him alone; If he listens to you, then you have gained your brother; But if he does not listen, take with you one or two more, so that by the mouth of two or three witnesses every word may be established; if he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a pagan and a tax collector” (Matthew 18:15-17). In the reasoning of all such, let what the apostle said be observed: why “were you proud, instead of weeping, so that he who had done such a thing might be taken out from among you” (1 Cor. 5:2)? For when cutting off one must show long-suffering and compassion. Questions about using things at the hostel Question 70. How should one deal with someone who uses clothes or shoes for evil, and when they notice this to him, suspects the person who notices stinginess and grumpiness? And what should be done with him if he continues the same thing after the proper two or three times admonition? Answer . The Apostle persecutes abuse, saying: “And those who use this world as if they do not use it” (1 Cor. 7:31). For the measure of consumption is the inevitable necessity of need: and consumption beyond need proves the disease of either avarice, or lust, or vanity. Whoever remains in sin is subject to condemnation as unrepentant. Question 85. Is it necessary to have any property in the brotherhood? Answer . This is contrary to the testimony of those who believed in the Acts, in which it is written: “no one called anything of his own his own” (Acts 4:32). Therefore, whoever calls something his own sets himself up as a stranger to the Church of God and the love of the Lord, Who taught in both word and deed to lay down one’s soul for one’s friends, and not just one’s external appearance. Question 86. And if someone says: “I don’t take from the brotherhood, I don’t give it myself, but I am content with what I have”; what to do with it? Answer . If he does not obey the teaching of the Lord, Who says: “Love one another; as I have loved you” (John 13:34); then we will obey the Apostle, who said: “Cast out the wicked from among you” (1 Cor. 5:13), lest this be fulfilled: “That a little leaven leavens the whole lump” (1 Cor. 5:6) Question 87: Is it permissible for anyone to give his old clothes or shoes to whomever he wants, according to the commandment? Answer . Not everyone can give or take, even according to the commandment, but only one who has been entrusted with stewardship after testing. Therefore, he gives and receives both old and new in his own time. Question 89. Since it is written: “With his wealth a man redeems his life” (Proverbs 13:8), and we do not have this, what will we do? Answer . If we tried and could not achieve this; then let us remember the Lord’s answer to Peter, who was worried about something like this and said: “Behold, we have left everything and followed You; what will happen to us? The Lord answers him this way: “And everyone who leaves houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake will receive a hundredfold and will inherit eternal life” (Matt. 19:27, 29, Mark 10:29-30). If, through negligence, they did not do this; then let's be careful now. And if there is no longer time or energy; then may the Apostle comfort us, who says: “I am not seeking yours, but you” (2 Cor. 12:14). Question 90. Is it permissible to have night clothes, hair or other clothes? Answer . The use of hair shirts has its time, because the use of hair shirts does not serve for bodily needs, but for dejection and humility of the soul. Since we are forbidden to have two clothes, is it possible to allow the use except for the reason mentioned above? Let everyone judge for themselves. Question 91. If a brother who has nothing of his own asks someone for something he is carrying; What should he do, especially if the one who asked is naked? Answer . Whether a naked person asks, or a crafty person, or out of extreme need, or out of self-interest, it is once and for all said that not everyone can give or take, but only the one who, after testing, has been entrusted with overseeing this. And let what has been said be observed: “Everyone remain in the calling in which he was called” (1 Cor. 7:20). Question 92. Because the Lord commands to sell the estate; then in what mind should this be done? Is it because wealth itself is naturally harmful, or because it amuses the soul? Answer . To this, firstly, it must be said that every possession, if in itself were bad, would not be God’s creation: “For every creation of God is good, and nothing is reprehensible” (1 Tim. 4:4); and then that the commandment of the Lord teaches not to throw away property as something bad and run away from it, but to manage it correctly. And if someone is condemned, he is condemned not for what he had, but for the fact that he thought badly about his property, or did not use it well; for an impartial and healthy disposition towards property and its disposal, in accordance with the commandment, helps us to many things and very necessary things: sometimes to the cleansing of our own sins, which is why it is written: “It is better to give alms from what you have, then everything will be clean for you” (Luke 11:41); sometimes to the inheritance of the kingdom of heaven and to the acquisition of unfailing treasure, as said elsewhere: “Fear not, little flock! for your Father has been pleased to give you the Kingdom. Sell ​​your property and give alms. Prepare for yourselves sheaths that will not wear out, an unfailing treasure in heaven” (Luke 12:32-33). Question 93. Who once left his property and made a vow not to have any property, with what thought should he use the necessities of life, for example, clothing and food? Answer . Remembering, according to what is written, that God is “the giver of food to all flesh” (Ps. 135:25). And besides this, care is required so that, as a worker of God, he becomes worthy of his food, which, moreover, is not in his power, but by order of the one who is assigned to take care of it, is given both in his own time and in his own measure, according to what is written: “to each one was given what he needed” (Acts 4:35). Question 94. If someone, without paying taxes, joins a brotherhood, and his household, being punished for him, suffers oppression: does this not cause any doubt or harm to him or to those who accepted him? Answer . Our Lord Jesus Christ answered the question: “Is it permissible to give taxes to Caesar or not?” says: “Whose image and inscription is this?” and when they said: “Caesar’s,” he answers like this: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:17, Luke 20:24–25). So, since it is clear from this that those who are subject to the commands of Caesar are those who have something that belongs to Caesar, then if this one who joined the brotherhood brought with him something similar that belonged to Caesar, let him be obliged to pay a tax, and if he left his own people, leaving everything to them, let there be no doubt either for him or for the one who accepted it. Question 142: Should those who know art take work from someone without the knowledge of the person in charge of it? Answer . Like a thief or one who helps a thief, both are subject to condemnation: both who gives and who takes work. Question 143. What care should workers have for the shells entrusted to them? Answer . What is required by things, firstly, brought as a gift and dedicated to God, and secondly, so necessary that without them they cannot show the proper, non-lazy diligence. Question 144. What if someone through negligence loses something or through negligence spoils something? Answer . Let the one who spoils it be judged as a blasphemer, and the one who lost it as the author of blasphemy, because all this was brought as a gift to the Lord and dedicated to God. Question 145. What if he uses some kind of projectile on his own, or takes it? Answer . Yes, he is judged as impudent and arbitrary, because this is the business of the one who is entrusted with supervision and orders. Question 146. And if, even in an inevitable need, the abbot demands a shell from him, and he begins to argue? Answer . Who, out of the love of Christ, has given himself and his members for the use of others, how can he argue about the shells with the abbot, who is in charge of the shells? Question 148. What degree of power does the person in whose charge the storeroom is entrusted have in the management of the house? Answer . In relation to the one who, after testing, entrusted him with the supply of the pantry, one must remember the Lord himself, who said: “I can do nothing of Myself” (John 5:30); and in relation to those under his care, he must keep in mind the needs of each; because it is written: “to each one was given whatever he needed” (Acts 4:35). Let the same law be for all who are entrusted with similar concerns. Question 168. In what order should clothes and shoes be taken, whatever they may be? Answer . If they are large or small for your height, then declare your need with proper modesty. And if you don’t like it because it’s cheap, or because it’s not new, then remember the words of the Lord, who said: not just everyone, but “a worker is worthy of his food” (Matthew 10:10), and interrogate yourself whether you have done anything worthy of the Lord’s commandments or promises; then not only will you not demand anything else, but you will also be brought into painful fear by this, as if you receive it from above your dignity. For what is said about food should be taken as a rule. and in the consideration of every thing that satisfies bodily needs. Question 210. What does the “decent clothing” prescribed by the Apostle mean (1 Tim. 2:9)? Answer . The use of clothing, decently adapted to its own purpose, adapted to the requirements of time, place, person, need; because reason does not allow the same clothes during winter and during summer, and the same clothes for the worker and for the rest, for the one serving and for the recipient of service, for a warrior and for a commoner, or for a man and for a woman. Question 100. How to let go of people coming from outside and asking for alms? And whoever wishes should serve bread or something else; or should one be assigned to this? Answer . Since the Lord affirmatively said that “it is not good to take the children’s bread and throw it to the dogs,” he also agreed that “the dogs eat the crumbs that fall from their masters’ table” (Matt. 15:26,27); then the one assigned to give alms, let him do this with testing. Anyone who does this without his knowledge will be punished as a violator of piety, until he learns to observe his place, according to the word of the Apostle: “In what calling is anyone called, brethren, in that let each one remain before God” (1 Cor. 7:24). Question 101. Having received at your disposal what was offered as a gift to the Lord, does it need to fulfill what was said: “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Luke 6:30; Matt.5:42)? Answer . The commandment: “Give to those who ask you, and do not turn away from those who want to borrow from you,” is given as if instead of temptation, which shows the connection of speech: and this commands evil people: fulfilling this is not the main duty, but takes place under circumstances. For the main commandment of the Lord is: “Sell your possessions and give to the poor” (Matthew 19:21), and also: “Sell your possessions and give alms” (Luke 12:33). If what is prescribed for some is not safe to use on others, because the Lord says: “I was sent only to the lost sheep of the house of Israel” and: “it is not good to take the children’s bread and throw it to the dogs” (Matt. 15:24,26): then why not judge for yourself what is fair? Question 181. If brotherhoods are close to each other, and one is wretched, and the other is little inclined to sociability; What kind of disposition should a miserable brotherhood have towards a brotherhood that refuses alms? Answer . Those who have been taught out of the love of Christ to lay down their souls for one another, how can they be stingy in what is necessary for the body, as if forgetting Him who said: “I was hungry, and you did not give Me anything to eat” (Matthew 25:42-43) and so on? If this happens, the poor should have long-suffering, imitating Lazarus, in the confidence of receiving consolation in the next century. Question 219. If someone has done us a good deed; then how can we render due thanksgiving to the Lord, pure and complete, and testify to it rationally before the benefactor, without diminishing or exceeding the measure? Answer . If we firmly believe that God is the ruler and performer of all good, and we will consider the one who serves us to be a servant of God’s good deeds. Question 271. Because the Lord said: “It is better to give alms from what you have, then everything will be clean for you” (Luke 11:41); then can it really be that no matter how much someone sins, through almsgiving he finds the purification of everything? Answer . The very connection of the present saying explains what is said. For, having first said: “You cleanse the outside of the cup and the platter, but your inside is full of robbery and wickedness” (Luke 11:39), then he added: “Better to give alms from what you have, then everything will be clean for you,” that is, everything in which we sin and deceive, robbing and covetousness. Zacchaeus also expresses this, saying: “I will give half of my property to the poor, and if I have offended anyone in any way, I will repay him fourfold” (Luke 19:8). Therefore, all such sins that can be repaid, and for which one can repay with something several times greater, are cleansed in this way. And I say this method is not in itself sufficient for cleansing, but first has a need for God’s mercy and the blood of Christ, through which “we have redemption” from all other sins (Eph. 1:7), creating for every sin “worthy fruits of repentance” (Luke 3:8). Question 284. If the brotherhood is impoverished by the calamities of disease; Is it possible to accept from others what you need without hesitation? and if this is necessary, then from whom should it be received? Answer . Whoever remembers the Lord, who said: “Just as you did it to one of the least of these my brothers, you did it to me” (Matthew 25:40), he, with special care and zeal, takes great care to become worthy of the name brother of the Lord. Why, if anyone is such, then, when he receives, let him not doubt, but let him give thanks. And from whom, when and how it should be received, this should be judged by the one on whom the general concerns are entrusted, remembering David, who said: “Let not the oil of the sinner anoint my head” (Psalm 140:5), and also: “Walk in the blameless way that you serve me” (Psalm 100:6). Questions about covetousness, overprotectiveness and vanity Question 48. What is covetousness? Answer . When someone breaks the limit of the law. And this, according to the Old Testament, means caring more about yourself than about your neighbor, for it is written: “You shall love your neighbor as yourself” (Lev. 19:18); according to the gospel, to take care of something for your own sake beyond what is necessary for the present day, like one who heard: “You fool! this night your soul will be taken from you; who will get what you have prepared? (Luke 12:20). To this the Lord adds something general: “This is what happens to those who store up treasures for themselves and are not rich toward God” (Luke 12:21). Question 49. What does it mean to be vain? Answer. Everything that is undertaken not for the sake of necessity, but for embellishment, is subject to the accusation of vanity. Question 50. If someone rejects expensive clothes, but he himself, in consideration of cheap clothes or shoes, wants them to go to him: is he sinning, and what illness does he suffer from? Answer. Whoever wants (clothes or shoes) to come to him in order to please people, obviously suffers from man-pleasing, moves away from God, and in the most insignificant things shows the disease of vanity. Question 206. Because the Lord commands us not to worry about “what we eat, or what we drink, or what we wear” (Matthew 6:31); then to what extent does this commandment extend or how is it fulfilled? Answer . This commandment, like every commandment, extends even to death, because the Lord was “obedient” “even to death” (Phil. 2:8). It is fulfilled by trusting in God. For the Lord, having forbidden care, adds a promise, saying: “Your Father in heaven knows” what you need before you ask Him (Matt. 6:32). Such was the Apostle who says: “they were sentenced to death in order to trust not in themselves, but in God, who raises the dead” (2 Cor. 1:9), that is, out of spiritual determination and readiness, he died daily, but was kept by God’s favor. Therefore, he said with boldness: “We are considered dead, but behold, we are alive” (2 Cor. 6:9). Such determination is promoted by fiery zeal and insatiable lust for the commandments of the Lord; he who possesses this desire does not even have the leisure to be distracted by caring for bodily needs. Question 207. Therefore, if one should not take care of the necessities of life, and there is another command of the Lord, who said: “Be careful not about perishable food” (John 6:27); is it unnecessary to work? Answer . The Lord Himself explained His command in both places. For there, having forbidden the pursuit of what is necessary for life with the words: do not seek “what you will eat or what you will drink... because the pagans are seeking all this,” he added the commandment: “Seek first the kingdom of God and His righteousness” (Matt. 6:25, 32-33); and as one should seek, he revealed this to those worthy of the kingdom. Here, having forbidden to strive “for food that perishes,” he taught to strive “for food that endures to eternal life” (John 6:27). What kind of waste this is, He Himself again declared in another place, saying: “My food is to do the will of Him who sent Me” the Father (John 4:34). And if the will of God is to feed the hungry, give drink to the thirsty, clothe the naked, etc.; then it is absolutely necessary to imitate the Apostle, who says: “In everything I have shown you that, by laboring in this way, you must support the weak” (Acts 20:35), and to obey his teaching: “rather work, doing with your own hands what is useful, so that you may have something to give to the needy” (Eph. 4:28). Because this is how this was handed down to us by the Lord in the Gospel and through the Apostle; it is clear that to bother or work for oneself is completely prohibited, but to bother and work for the needs of one’s neighbor, according to the commandment of the Lord, is necessary all the more diligently, especially since the Lord accepts care for those who devote themselves to Him as care for Himself, and for it promises the kingdom of heaven. Question 272. Because there is the Lord’s commandment: “Do not worry about tomorrow” (Matthew 6:34); then how can we understand this commandment sensibly: for we see that we have a lot of care for necessities, even storing up what would be enough for a longer time? Answer . He who accepted the teaching of the Lord, who said: “Seek first the kingdom of God and His righteousness,” and does not doubt the truth of the promises of Him who added: “and all these things will be added to you” (Matt. 6:33): he does not weaken the soul with worldly worries that suppress the word and make it fruitless (Matt. 13:22); but, fighting the good fight of pleasing God, he believes in the Lord, who said: “the worker is worthy” of his food (Matthew 10:10), and does not worry about it in the least; He works not for his own sake, but for the sake of Christ’s commandment, as the Apostle showed and taught, saying: “In everything I have shown you that, by working in this way, you must support the weak” (Acts 20:35). For to care for one’s own sake is evidence of self-love; and to care and work for the sake of the commandment is a commendable sign of a Christ-loving and brotherly disposition. Questions about human-pleasing and self-pleasing Question 33. What is a people-pleaser? Answer . When he is zealous towards those who praise him, but inactive towards those who blame him. For if he wants to please the Lord, then he will always and everywhere be the same, fulfilling what is said: “with the weapon of righteousness in the right and left hand, in honor and dishonor, with blame and praise: we are considered deceivers, but we are faithful” (2 Cor. 6:7-8). Question 34. How to avoid the passion for people-pleasing and weakness for human praise? Answer . Undoubted confidence in the presence of God, undistracted concern for pleasing God and ardent desire for the blessings promised by the Lord. For no one, in the eyes of the master, tries to please a slave like himself, to the dishonor of the master and to his own condemnation. Question 52. The Apostle in one place says: “Let us not be conceited” (Gal. 5:26), in another: “not with visible obligingness, as people-pleasers” (Eph. 6:6); who is vain and who is a people-pleaser? Answer . I believe that he is vain who does or says something for the sake of worldly glory alone from those who see or hear it; and a people-pleaser is someone who, according to the will of a person, does something to please him, even if what he does is dishonest. Question 179. How can someone, without love, acquire such faith as to “remove mountains,” or give “all his possessions” to the poor, or give up his body “to be burned” (1 Cor. 13:2, 3)? Answer . If we remember the Lord, who said: they do it so that people can see them (Matthew 6:1); and the Lord’s answer to those who said: “Lord! God! Have we not prophesied in Your name? and was it not in Your name that they cast out demons? and didn’t they do many miracles in Your name?” (Matthew 7:22), to whom He says: “I do not know you where you are from” (Luke 13:27), not because they lied, but because they abused the grace of God according to their own desires (which is alien to the love of God); then we can easily understand what has been said. And it is not at all strange for an unworthy person to receive the gift of God, or a gift, because God, in times of kindness and long-suffering, “He commands His sun to rise on the evil and on the good” (Matthew 5:45). Often this happens to the benefit of either the one who receives the gift, whether, being ashamed of the goodness of God, he turns to concern for pleasing Him, or others, as the Apostle said: “Some, indeed, out of envy and strife, but others preach Christ with a good disposition” (Phil. 1:15); to which he adds a little later: “No matter how Christ is preached, feignedly or sincerely, I rejoice and will rejoice” (Phil. 1:18). Question 277. What kind of “cage” is this into which the Lord commands the one praying to enter (Matthew 6:6)? Answer . A “cage” is usually called an empty and separate church in which we put what we want to keep, or in which we can hide, according to what was said by the Prophet: “Go, my people, enter your chambers and lock your doors behind you, take refuge” (Is. 26:20). And the power of the commandment is explained by the very subject of speech, because it is addressed to those suffering from the disease of man-pleasing. Why, if anyone is bothered by this ailment, he does a great job by withdrawing and secluded himself in prayer until he is able to acquire the skill of not paying attention to human praise, but looking only to God, following the example of him who said: “Like the eyes of a servant in the hand of his master, like the eyes of a servant in the hand of her mistress: so are our eyes to the Lord our God” (Psalm 122:2). But if someone, by the grace of God, is clean from this illness, then there is no need for him to hide the beautiful; teaching what the Lord himself says: “A city standing on the top of a mountain cannot hide. And having lit a candle, they do not put it under a bushel, but on a lampstand, and it gives light to everyone in the house. So let your light shine before people, so that they may see your good works and glorify your Father in heaven” (Matthew 5:14-16). The same meaning of the commandments about mercy and fasting, which are spoken of in the same place, and in general about any act of piety. Question 298. Does Scripture permit doing good out of self-indulgence? Answer . He who pleases himself pleases man. For everyone is a man himself. Therefore, just as “cursed is the man who trusts in man and makes the flesh his support,” which expresses trust in himself, and the prophet adds to this: “and whose heart departs from the Lord” (Jeremiah 17:5): so he who pleases another, or does something out of self-gratification, falls away from godliness and falls into man-pleasing. For they do, says the Lord, “before men so that they may see you. Truly I tell you that they are already receiving their reward” (Matthew 6:1,5). The Apostle also admits: “If I were still pleasing people, I would not be a servant of Christ” (Gal. 1:10). But there is also a strongest threat in the inspired Scripture, which says: “God scatters the bones of people-pleasers” (Psalm 52:6). Questions about pride, pride, love of fame and ambition Question 35. How is a proud person recognized and how is he treated? Answer . Recognized because it seeks preference. And he will be healed if he believes the judgment of the one who said: “God resists the proud, but gives grace to the humble” (James 4:6). However, you need to know that although someone will be afraid of the judgment pronounced against pride, he still cannot be cured of this passion unless he gives up all thoughts of preference, just as it is not possible to unlearn any language or art without completely ceasing not only to do or say anything related to this art, but also to listen to those speaking and to see those doing it. This must also be observed in the discussion of any vice. Question 36. Is it necessary to seek honor? Answer . We are taught to give “to whom honor, honor” (Rom. 13:7), but we are forbidden to seek honor, because the Lord said: “How can you believe when you receive glory from each other, but do not seek the glory that is from the One God?” (John 5:44). Therefore, seeking glory from people is proof of unbelief and alienation from godliness, since the Apostle said: “If I still pleased people, I would not be a servant of Christ” (Gal. 1:10). And if so those who accept the glory given by people are condemned; then there is an unspeakable condemnation of those who themselves seek unrequited glory. Question. 54. What is pride, and how does a proud person make himself known? Answer . Much is said inappropriately, such as: “He who loves his soul will destroy it; But he who hates his life in this world will keep it to eternal life” (John 12:25). Therefore, whoever loves himself with unreal love is self-loving. He makes himself known if, whatever he does, he does it for his own sake, even if what he did was in accordance with the commandment. For, for the sake of one’s own peace of mind, to neglect anything that is necessary for one’s brother, either for the soul or for the body, means to make obvious to others the vice of self-love, the end of which is destruction. Question 56. Because the Lord affirms that “everyone who exalts himself will be humiliated” (Luke 18:14), and the Apostle commands “do not be arrogant” (Rom. 12:16), and in another place he says: “proud, arrogant, pompous” (2 Tim. 3:2, 4), and also: “love is not proud” (ου φυσιουται, 1 Cor. 13:4): then who is arrogant, who is majestic, who is proud, who is pompous, and who is arrogant? Answer . He is highly wise who exalts himself, thinks highly of his own merits, exalts himself like the famous Pharisee (Luke 18:11, etc.) and does not put himself in line with the humble: he can also be called proud, as the Corinthians were accused of (1 Cor. 5:2). And he is great who does not comply with the laws, does not follow the “same rule” to live and “too” philosophize (Phil. 3:16), but invents his own path of truth and piety. Proud is someone who brags about what he has and tries to appear to be something higher than what he really is. The pompous one can either be one and the same with the proud, or close to him, according to what the Apostle said: “he is proud” (τετυφωται), “knows nothing” (1 Tim. 6:4). Question 117. Whoever does not fulfill the prescribed rules every day in reasoning with a well-known commandment, but tries to learn the art, suffers from what kind of illness, and can he be tolerant? Answer . Such a one is arrogant, self-righteous, and unfaithful, because he did not fear the judgment of the Lord, who said: “Be ready, for at an hour when you do not think, the Son of Man will come” (Luke 12:40). For whoever waits for the Lord every day and hour tries not to spend the present day in idleness, and does not care about anything else. But if he is ordered to study art, then let him find the acquisition of pleasing God in obedience, and not in exaltation - condemnation. Question 247. Because the Scripture says: “Do not multiply arrogant speeches; Do not let insolent words come out of your mouth" (1 Sam. 2:3), and the Apostle sometimes admits: "What I say, I will say not in the Lord, but as if in foolishness, with such courage to praise" (2 Cor. 11:17); and again: “I have reached the point of foolishness in boasting” (2 Cor. 12:11), and sometimes it is permissible to boast: “He who boasts, boast in the Lord” (2 Cor. 10:17): then what kind of praise is in the Lord, and what is forbidden? Answer . In the Apostle one can clearly see his necessary resistance to passions. For he says this not in order to show off himself, but in order to bring down the reckless arrogance and exaltation of some. Praise in the Lord occurs when a person attributes his good deeds not to himself, but to the Lord, saying: “I can do all things through Jesus Christ who strengthens me” (Phil. 4:13). And forbidden praise can be of two kinds, or according to what was said: “We praise the sinner in the lusts of his soul” (Psalm 9:24), and: “Why do you boast in wickedness, even more powerful” (Psalm 51:3)? or according to what was said: they do, “to show themselves before people” (Matthew 6:5), in the very desire to gain praise for what they do, as if boasting about what they have done. But such people can also be called blasphemers, appropriating the gifts of God for themselves, and delighting themselves with the glory that is due to God. Question" 282. Who are those who say: “We ate and drank before You,” and receive the answer: “I don’t know you” (Luke 13:26, 27)? Answer . Perhaps those whom the Apostle described in relation to his own person, saying: “If I speak in the tongues of men and of angels,” etc. “and know all mysteries, and have all knowledge and all faith, and if I give away all my possessions and give my body to be burned, but do not have love, it does me no good” (1 Cor. 13:1-3). This was taught by the Apostle from the Lord, who said about some: men do “before men”: “Truly I say to you, they have already received their reward” (Matthew 6:1,2). For what is done not out of love for God, but for the sake of praise from people, whatever it may be, finds itself not praise for godliness, but condemnation for man-pleasing or self-indulgence, or for ambition, or envy, or for other similar guilt. Therefore, the Lord calls all such things a work of unrighteousness, when he says to those who said: “We ate and drank before You,” etc., “Depart from Me, all workers of unrighteousness.” And what about those who abuse the gifts of God to gain their own pleasures? Such, for example, were those about whom the Apostle says: “For we do not corrupt the word of God, as many do” (2 Cor. 2:17): and also: “they think that godliness is for profit” (1 Tim. 6:5) and much like that. The same Apostle showed himself pure from all this when he says: “Pleasing not men, but God, who tests our hearts. For we never had before you any words of endearment, as you know, or any form of self-interest: God is my witness! We do not seek human glory either from you or from others” (1 Thess. 2:4-6). Question 299. How can a soul be sure that it is far from the love of fame? Answer . When one obeys the Lord, who said: “So let your light shine before men, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16), and the Apostle who commanded: “So whether you eat or drink or whatever you do, do everything to the glory of God” (1 Cor. 10:31), so that the pious, without coveting neither present nor future glory, but preferring the love of God to everything, in addition to what was proposed above, he had the boldness to say: “neither the present nor the future... can separate us from the love of God in Christ Jesus our Lord” (Rom. 8:38, 39), Who said: “I do not seek My glory” (John 8:50), and: “He who speaks from himself seeks his own glory; but He who seeks the glory of Him who sent Him is true” (John 7:18). Editor's note: Due to the fact that this work has a large number of questions (namely 313), it is not possible to create a table of contents that is convenient for use. Therefore, we have collected the questions by topic, but retained their numbering as indicated in the original source. You might be interested in: