Rules set out at length in questions and answers

After 370, having become the bishop of the metropolis of Caesarea in Cappadocia, Saint Basil the Great continued to support the ascetic life, striving for it to become the salt and leaven of the entire Church. At the same time, the communities of the "brothers" acquired their own dynamics and their own structure, in which their leaders gradually occupied more and more prominent places. In this situation, the second version of the “Moral Rules” arose: 55 lengthy and 313 short. This version subsequently received the name “Great Asceticon”, or “Monastic Rules of St. Basil”. The “Rules Explained at Large in Questions and Answers” ​​consists of 55 separate rules, presented in the form of questions from monks and answers from Sts. Vasily or his reasoning regarding the most important issues of religious life. An example of the monastic life of St. Basil the Great supplies the first Christian community, where everything was common. The rules are arranged in a certain semantic sequence. They reflected the emerging discipline of monastic life, imbued with the evangelical spirit. Most of all, the role of the primate has changed, called to have a special spiritual gift, and, according to his own merits, to intercede before Christ for his disciples. *The title of the work in Greek is Κεφαλαία τῶν κατὰ πλάτος ὅρων. *The title of the work in Latin is Regulae fusius tractatae. Questions and answers consist of 55 separate rules, presented in the form of questions from monks and answers from saints. Vasily or his reasoning regarding the most important issues of religious life. As can be seen from the preface, St. Vasily was in desert solitude, surrounded by people who had chosen the same goal of pious life and expressed a desire to learn what was necessary for salvation. From the answers of St. Vasily compiled a complete collection of the laws of monastic life or a doctrine of the highest moral perfection, but without a strict plan. Since, by the grace of God, in the name of our Lord Jesus Christ, we have come together, having assumed for ourselves the same goal of a pious life, and you express a desire to know what is necessary for salvation, and I have the need to proclaim the justifications of God, because day and night I have in my memory the Apostle who says: “for three years day and night I taught each of you without ceasing with tears” (Acts 20:31), and besides, the present time is for us It is very convenient, and this place provides complete silence and freedom from external noise. Let us pray for each other, so that I may give to my fellow servants “a measure of bread in due season” (Luke 12:42), and that you, as the good land, having received the word, may be given, according to what is written, the fruit of righteousness that is perfect and multiplied many times over (Matt. 13:23). Therefore, I beg you with the love of our Lord Jesus Christ, who gave “Himself for us” (Titus 2:14): let us finally take care of our souls, let us mourn the vanity of our past life, let us begin to struggle for the sake of the future to the glory of God and His Christ and the worshiped One and the Holy Spirit. Let us not remain in this laziness and in this relaxation, so that we, through laziness, have lost the present and put off the beginning of things until tomorrow and the following days, when then the claimant of our souls will catch us, not stocked with good deeds, so that we will not be deprived of the joy of the bridal chamber and not cry in vain and uselessly, lamenting about the poorly spent time of life, when nothing will help those who repent. “In an acceptable time I heard you,” says the apostle, “and on the day of salvation I helped you” (2 Cor. 6:2). This age is the age of repentance, and that of retribution; this one is doing, and that one is repaying; this one is patience, and that one is consolation. Now God is a helper to those turning from the path of evil, and then he was a terrible and indefatigable investigator of human deeds, words and thoughts. Now we use patience, and then we will know justice when we rise - some to eternal torment, and others to eternal life, and each will receive according to his deeds. Until when will we put off obedience to Christ, who called us into His Heavenly Kingdom? Shall we not sober up? Shall we not call ourselves from ordinary life to the rigor of the Gospel? Shall we not imagine before the eyes of that terrible and glorious day of the Lord, in which those who approach the Lord’s right hand with deeds will be accepted by the Kingdom of Heaven, and for the lack of good deeds those rejected to the left will be hidden by fiery hell and eternal darkness? It is said: “There will be weeping and gnashing of teeth” (Matthew 25:30). And we say that we desire the Kingdom of Heaven, but we do not care about how we can achieve it and, without taking on any labor for the sake of the Lord’s commandment, out of the vanity of our minds, we assume that we will receive the same honors as those who opposed sin even to death. Who, sitting at home or sleeping during the sowing, filled the depths of the handles when the harvest came? Who gathered grapes that he himself did not grow? Whose labors, those fruits, and honor and crowns belong to the victorious. Will a person ever be crowned if he did not take off his clothes to fight the enemy, when, according to the apostolic word, he must not only win, but also strive lawfully (see 2 Tim. 2:5), that is, not abandon even a little of what is prescribed, but still do as is legal? For it is said: “Blessed is that servant whom his master, when he comes, finds doing this” (Luke 12:43); and: “If you do not do good, then sin lies at the door” (Gen. 4:7). And we, just thinking that we have fulfilled one of the commandments - for I cannot say that we have really fulfilled them, because all of them, according to the sensible intention of Scripture, are in such a connection with each other that the violation of one necessarily violates all the others - we do not expect anger for ourselves for those not fulfilled, but we expect honors for the one that we supposedly fulfilled. Someone who is given ten talents to save, having kept one or two talents and paid the rest, is not considered honest for paying the larger part, but is called an offender and covetous for wasting the smaller part. What am I saying - for waste, when the one who was entrusted with one talent, having then given in full and without deceit everything that he received, is condemned for not having acquired anything for what was given? Whoever showed respect to his father for ten years, and finally dealt him only one blow, is not awarded honors as having done a good deed, but is put on trial as a parricide. “Go,” says the Lord, “teach all nations” not to guard one thing and neglect another, but to “keep... everything that I have commanded you” (Matthew 28:19-20). And the apostle, in agreement with this, writes: “We do not cause anyone to stumble in anything, so that their service is not reproached, but in everything we show ourselves as servants of God” (2 Cor. 6:3-4). For if everything were not necessary for us to achieve the goal of salvation, then not all the commandments would have been written and not all would have been commanded to observe them necessary. What good is it to me to have other merits if, by calling my brother a freak, I will be guilty of Gehenna (see Matt. 5:22)? What benefit is freedom from many to one who is held in bondage by one? For it is said: “Everyone who commits sin is a slave of sin” (John 8:34). What is the benefit of being spared many sufferings for someone whose body is damaged by one painful disease? “Consequently,” someone will say, “for the multitude of Christians who do not keep all the commandments, keeping some will be useless?” At the same time, it is wonderful to bring to mind blessed Peter, who, after so many merits and after so many pleasures, heard in just one word: “If I do not wash you, you have no part with Me” (John 13:8). Not to mention the fact that this one word did not prove laziness and neglect, but was an expression of respect and reverence. However, another will say: “It is written: “Whoever calls on the name of the Lord will be saved” (Joel 2:32), therefore, just calling on the name of the Lord is enough to save the one who calls.” But let this one also listen to what the apostle says: “How can we call on Him in whom we have not believed?” (Rom. 10:14). And if you don’t believe, listen to the Lord, Who says: “Not everyone who says to Me: “Lord!” Lord!” will enter the Kingdom of Heaven, but he who does the will of My Father in Heaven” (Matthew 7:21). Even for those who do the will of the Lord, but not as God wants it and not out of a feeling of love for God, zeal in the work is useless, according to the saying of our Lord Jesus Christ Himself, Who says: because they do it “to appear before people. Truly I tell you that they are already receiving their reward” (Matthew 6:5). By this, the Apostle Paul was taught to say: “And if I give away all my possessions and give my body to be burned, but do not have love, it profits me nothing” (1 Cor. 13:3). In general, I see the following three different dispositions in which the need for obedience is inevitable: either, fearing punishment, we shy away from evil and are in a state of slavery, or, pursuing the benefits of reward, we fulfill the commandment for our own benefit and thus become like mercenaries, or we do this for the sake of the good itself and out of love for the One who gave us the law, rejoicing that we were worthy to serve such a glorious and good God - and in this case we are in the state of sons. He who fulfills the commandments out of fear and is constantly afraid of punishment for laziness will not do one of the prescribed things and neglect the other, but will be confirmed in the thought that the punishment for disobedience is equally terrible for him. And therefore, “blessed is the man who is always in reverence” (Proverbs 28:14), but the one who can say: “I have always seen the Lord before me, for He is at my right hand; I will not be shaken” (Ps. 15:8), because he does not want to miss anything that should be taken into account. And: “Blessed is the man who fears the Lord...”. Why? Because “he deeply loves His commandments” (Ps. 111:1). Therefore, it is not common for those who are afraid to leave any order unfulfilled or to carry it out carelessly. But the mercenary will not want to violate any command. For how will he receive payment for the work in the vineyard without fulfilling everything according to the condition? For if even one of the necessary things is missing, then the vineyard becomes useless to the owner. Who, therefore, will pay for damage to the one who caused the damage? The third case is service out of love. What kind of son, having the goal of pleasing his father and cheering him in the most important things, would want to offend for the sake of little things, especially if he remembers what the apostle says: “And do not offend the Holy Spirit of God, with whom you are sealed...” (Eph. 4:30). Therefore, those who transgress most of the commandments, where do they want to be numbered, when they do not serve God as the Father, do not submit to Him as the One who gave great promises, and do not work as the Master? For He says: “If I am a father, then where is the respect for Me? And if I am the Lord, then where is the reverence before Me” (Mal. 1:6)? Just as “blessed is the man who fears the Lord and deeply loves His commandments” (Ps. 111:1), so “by breaking the law,” it is said, “you dishonor God” (Rom. 2:23). How, then, having preferred a voluptuous life to a life according to the commandment, can we promise ourselves a blessed life, living with the saints and having fun with the angels in the presence of Christ? Such dreams are characteristic of a truly childish mind. How will I be with Job, when I did not accept even the most ordinary sorrow with thanksgiving? How will I deal with David when I did not deal generously with my enemy? How will I be with Daniel when I did not seek God with unceasing abstinence and unceasing prayer? How will I be with each of the saints when I did not follow in their footsteps? What heroic hero is so unreasonable that he would award equal crowns to both the winner and the one who did not undertake the feat? What military leader ever called for an equal division of the spoils between those who won and those who did not show up for battle? God is good, but also just. And it is characteristic of the just to reward according to his dignity, as it is written: “Lord, do good to the good and upright in their hearts; but may the Lord allow those who turn to their crooked ways to walk with the workers of iniquity” (Ps. 125:4-5). God is merciful, but also a Judge, for it is said: “He loves righteousness and judgment” (Ps. 32:5). Therefore he says: “I will sing mercy and judgment; To you, O Lord, I will sing” (Ps. 100:1). We have been taught to whom is “mercy,” for it is said: “Blessed are the merciful, for they will receive mercy” (Matthew 5:7). Do you see how judiciously he uses mercy? He does not show mercy without judgment and does not judge without mercy. For “The Lord is merciful and righteous” (Ps. 114:5). Therefore, let us not know God halfway and turn His love for mankind into a reason for laziness. This is why there are thunders, this is why there is lightning, so that goodness will not be despised. He who commands the sun to shine also punishes with blindness, He who gives rain also rains with fire. One shows kindness, the other shows severity; either we will love for the first, or we will fear for the last, so that it is not said to us: “Or do you despise the riches of God’s goodness, meekness and long-suffering, not realizing that the goodness of God leads you to repentance? But because of your stubbornness and unrepentant heart, you are storing up wrath for yourself for the day of wrath...” (Rom. 2:4-5). So, since it is impossible to be saved without doing deeds in accordance with the commandment of God, and it is not safe to neglect anything that is commanded (for it is a terrible presumption to set oneself up as judges of the Lawgiver, and to choose some of His laws and reject others); then we, devotees of piety, who have preferred a silent and serene life, as conducive to the observance of the Gospel dogmas, will jointly take care and consider how to do so that none of the prescribed things are left unfulfilled? For if the man of God must be “perfect,” as it is written (2 Tim. 3:17), and as the word has proved in what was previously stated; then, out of all necessity, he must, through every commandment, be prepared “to the measure of the full stature of Christ” (Eph. 4:13); because according to the law of God, although something pure, if damaged, is not accepted as a sacrifice to God. Therefore, in what everyone considers himself inexperienced, let him propose it for general consideration; because with diligent research, many will find hidden things more conveniently, if only God, according to the promise of our Lord Jesus Christ, grants us to find what we are looking for, according to the teaching and reminder of the Holy Spirit (John 14:26). Therefore, as “this is my necessary duty, and woe to me if I do not preach the good news!” (1 Cor. 9:16), so there is equal danger for you if you are lazy to investigate, or without effort and weakly begin to observe and fulfill in practice what has been committed to you. Why does the Lord say: “the word that I have spoken will judge him at the last day” (John 12:48). And: “Whoever did not know and did something worthy of punishment will receive less punishment. But that servant who knew the will of his master, and was not ready, and did not do according to his will, will be beaten many times” (Luke 12:48, 47). Let us therefore pray that in me also the dispensation of the word may be blameless, and in you the teaching may be fruitful. Because we know that the words of the inspired Scripture will confront each other face to face at the Judgment Seat of Christ; for it is said: “I will expose you and bring your sins before your eyes” (Ps. 49:21): then we will heed what is offered soberly, and we will hasten to carry out the divine instructions with zeal, because we do not know on what day or hour our Lord will come. Question 1. About order and consistency in the commandments of the Lord Since we have been given permission to propose questions; then, first of all, we want to be taught: is there any order and sequence in the commandments of God, so that one of them is the first, the other is the second, and so on, or do they all interconnect with one another and are all equal to each other in the judgment of primacy, so that it is safe for anyone who wants, as in a circle, to start from wherever he wants? Answer . Our question is old and was previously stated in the Gospels, when the lawyer, approaching the Lord, said: “Teacher! What is the greatest commandment in the law? Jesus said to him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and greatest commandment; the second is similar to it: love your neighbor as yourself” (Matthew 22:35-39. Mark 12:28-31). So the Lord Himself gave order to His commandments, determining that the commandment of love for God is the first and greatest, the second in order and similar to the first, or better yet, serving as a complement to it and dependent on it, is the commandment of love for one’s neighbors. Why, from the above passage and from other similar passages found in the inspired Scriptures, one can learn the order and sequence of all the commandments of the Lord. Question 2. About the love of God and the fact that people by nature have an inclination towards the commandments of God and the power to fulfill them Love for God is not something acquired through teaching. For it was not from anyone else that we learned to admire the light, to be attached to life, nor from anyone else who taught us to love our parents or educators. So, or even more, it is impossible to learn the love of God from the outside, but along with the structure of a living being, I mean man, there is implanted in us a certain innate desire (λογος σπερματικος), which itself contains incentives for communication of love. And having taken it, the school of God’s commandments has the custom of carefully cultivating it, prudently educating it and, with the help of God’s grace, raising it to perfection. Therefore, I, having praised your diligence as necessary for the goal, with the help of God, having included you in my prayers, according to the strength given to me by the Spirit, I will try to awaken the spark of God’s love hidden in you. However, you need to know that although this (love) is one virtue, nevertheless, with its power it brings into action and embraces every commandment. For “he who loves Me,” says the Lord, “who has My commandments and keeps them” (John 14:21). And again: “On these two commandments hang all the law and the prophets” (Matthew 22:40). However, I do not intend to go into details now, because in this case I would inconspicuously include the entire teaching about the commandments in one part, but, as far as it is convenient for me and in accordance with the present goal, I will remind you of the love that we owe to God, saying first of all that in order to fulfill all those commandments that were given to us from God, we received from Him strength, so that it would be impossible to be indignant at the fact that something extraordinary is required of us, and to be proud of the fact that as if we are bringing something beyond what is given. And by acting with these forces correctly and as we should, we piously lead a virtuous life, but by frustrating their action, we are carried away into vice. And the definition of vice is this: this is the crafty and contrary to Christ’s commandment use of what is given to us by God for a good purpose; just as the definition of virtue required by God will be the following: this is the use of God's gifts with a good conscience, according to the commandment of the Lord. If this is so, then we will say the same about love. Namely: having received the commandment to love God, we also acquired the power to love, which was invested in us during our very original structure, and the proof of this is not external, but everyone can recognize this for themselves and in themselves. For by nature we have a desire for the beautiful, although for the most part this seems beautiful to one and another to another, and we have a tender love for what is characteristic and related without learning, and we voluntarily show all kindness to benefactors. What is more admirable than God's beauty? What sight is more pleasing than God's splendor? What kind of spiritual desire is so alive and unbearable as the desire generated by God in the soul, which is cleansed of all vice and with true disposition says: “I am faint from love” (Song. 2, 5)? Truly indescribable and indescribable are the lightning-fast brilliances of God's beauty - neither words can express nor ears can contain. Whether you name the brightness of the morning star, or the radiance of the moon, or the light of the sun - all this is not worthy of being likened to glory and, in comparison with the true Light, is further removed from It than the deepest night and the most terrible darkness from the clearest noon. If this beauty, not visible with bodily eyes, but comprehended only by the soul and thought, illuminated one of the saints and left them with an unbearable sting of desire, then, outraged by the life here, they said: “Woe to me, that I am at Mosoch, living at the tents of Kedar!” (Ps. 119:5); “When I come and appear before the face of God!” (Ps. 41:3); and: “I have a desire to be resolved and to be with Christ, because this is incomparably better” (Phil. 1:23); and: “My soul thirsts for the mighty, living God” (Ps. 41:3); and: “Now you are letting go of your servant, O Master” (Luke 2:29). Weighed down by this life as a prison, those whose souls were touched by the Divine desire were so uncontrollable in their aspirations. Because of an insatiable desire to contemplate Divine goodness, they prayed that the vision of the beauty of the Lord would extend throughout eternal life (see Ps. 26: 4). Thus, people by nature lust after the beautiful; in its own sense, what is beautiful and most mercifully good, and God is good, and everything strives for good, therefore everything strives for God. Therefore, what we do by choice is also in us by nature, whose understanding is not corrupted by wickedness. And love for God is required of us as a necessary duty; its impoverishment in the soul is the most intolerable of all evils. For alienation and separation from God is more unbearable than the torment expected in Gehenna; it is difficult for the sufferer, like the deprivation of light for the eye, although painless, and like the deprivation of life for a living being. And if in those who are born there is a natural love for those who gave birth, and this is shown by the attachment of the dumb, and in people from the first age an open disposition towards their mothers, then by the lack of love for the One who created us and alienation from Him, let us not prove ourselves to be more foolish than infants and more ferocious than beasts. Even if we did not know what He is like in goodness, by the fact that we received existence from Him, we must love Him immeasurably with all tenderness and constantly cling to the remembrance of Him, like children to their mothers. But a benefactor is naturally higher than one’s loved ones, and attachment to those who have bestowed some benefit is a disposition characteristic not only of people, but of almost all animals. It is said: “An ox knows its owner, and a donkey knows its master’s manger.” Oh, if the following words had not been said about us: “But Israel does not know (Me), My people do not understand” (Is. 1:3)! For about the dog and many other similar animals, is it necessary to say what kind of affection they show to those who feed them? If by nature we have love and affection for benefactors and decide to do any work in order to repay the benefits shown to us, then what word can depict God’s gifts? They are so numerous that they exceed any number, so great and important that even one is enough to oblige us to all gratitude to the Giver. I will keep silent about those of us who, although in themselves are excessive in greatness and pleasantness, however, exceeded by the luminosity of the great ones, like stars by the radiance of the sun's rays, do not so clearly demonstrate their pleasantness. For there is no time, leaving the most excellent, to measure the goodness of the Benefactor by His lesser gifts. Therefore, let the rising of the sun, the revolution of the moon, the goodness of the air, the changes of the annual seasons, the water from the clouds, the water from the earth, the sea itself, the whole earth, born from the earth, living in the waters, the genera of living creatures in the air, the thousands of differences between animals - everything assigned to the service of our life, be given over to silence. But one thing, even if someone wanted, cannot be ignored, one gift is absolutely impossible to keep silent about for someone who has a sound mind and speech, although it is even more impossible to say about it as it should, namely, that God, having created man in the image and likeness of God, deigned to know about Himself, adorned him in front of all animals with the gift of words, allowing him to enjoy the immeasurable beauties of paradise, placing him as a prince over everything on earth, and after he was outwitted the serpent, fell into sin, and through sin into death and into everything that is worthy of death, he did not despise him, but first gave him the law to help him, assigned angels to protect him and take care of him, sent prophets to expose vice and teach virtue, stopped vicious aspirations with threats, aroused zeal for good deeds with promises, repeatedly showed the end of vice and virtue on different faces to admonish others. and from those who, despite all such benefits, remained in disobedience, he did not turn away, because we were not abandoned by the goodness of the Master and His love for us was not interrupted by our insensitivity to such honors, offensive to the Benefactor, but we were called back from death and revived again by our Lord Jesus Christ Himself. Moreover, the very method of beneficence is even more surprising: for “He, being the image of God, did not consider it robbery to be equal with God; but he made himself of no reputation, taking the form of a servant” (Phil.2:6-7); “took upon himself our infirmities and bore our sicknesses” (Matthew 8:17; Isaiah 53:4), was “bruised” for us so that we “with His stripes... would be healed” (Isaiah 53:5), “ransomed us from the curse of the law, having become a curse for us” (Gal.3:13), suffered the most blasphemous death in order to lift us up to a glorious life, and was not content by the one thing that revived us from the dead, but also gave us the dignity of a deity, prepared for us eternal rest, the greatness of joy exceeding any human thought. “What shall we render to the Lord for all His good deeds” to us (Ps. 115:3)? But He is so good that He does not require recompense, but is content to be loved for what He has given. When I bring all this to my mind, then (I will open up in my weakness) I come into some kind of horror and terrible frenzy from fear, so that, due to inattention of the mind or because of being preoccupied with vain things, having fallen away from the love of God, I will never become a reproach to Christ. For the one who now deceives us and with worldly lures tries in every possible way to make us forget about the Benefactor, to the destruction of our souls swears and laughs at us, then our neglect will turn into a reproach to the Lord and will boast of our disobedience and our apostasy, that he did not create us and did not die for us, but nevertheless had us as his followers in disobedience and negligence of the commandments God's This reproach to the Lord and this boasting of the enemy seem to me worse than the torment of Gehenna - to serve the enemy of Christ as a subject of boasting and a reason for exaltation before Him who died and rose again for us, to whom, according to what is written, we are all the more indebted for this (see 2 Cor. 5:15)! And this is enough about the love of God; for, as I said, our goal is not to say everything, which is impossible, but to make a brief reminder of the main thing, which would constantly arouse the Divine desire in souls. Question 3. About love for one's neighbor Consistency requires talking about the second, in order and in strength, commandment. Answer . In previous speeches we said that the law is the cultivator and educator of the forces that are contained within us in the form of a seed. Since we are commanded to love our neighbor as ourselves, let us see: do we have the strength from God to fulfill this commandment? Who does not know that man is a meek and sociable animal, and not a solitary and wild one? Nothing is more natural to our nature than to have communication with each other and need each other and to love those of our fellow tribes. And what seeds the Lord Himself previously planted in us, He subsequently demands fruit from those, saying: “A new commandment I give to you, that you love one another” (John 13:34). And wanting to awaken your soul to this commandment, as proof of who His disciple is, he demanded not extraordinary signs and wonders (although in the Holy Spirit he gave power for this too), but what does he say? “By this everyone will know that you are My disciples, if you have love for one another” (John 13:35). And in this way he combines these commandments everywhere, so that he imputes doing good to his neighbor to himself. For he says: “For I was hungry, and you gave Me food,” and so on; then he adds: “just as you did it to one of the least of these brothers of mine, you did it to me” (Matthew 25:35-36,40). Consequently, by fulfilling the first commandment one can succeed in the second, and through fulfilling the second one can again return to the first, and whoever loves the Lord, of course, loves his neighbor. For he who loves Me, said the Lord, will “keep My commandments” (John 14:23). “This is,” he says, “my commandment, that you love one another, as I have loved you” (John 15:12). And again, whoever loves his neighbor fulfills his love for God, because God transfers his mercy to Himself. That is why the faithful servant of God Moses showed such love for the brethren that from the book of God in which he was written, he wanted to be blotted out if the sin of the people was not forgiven (see. Exod. 32:32). And Paul dared to pray that he might be separated from Christ for the sake of his brothers according to the flesh (Rom. 9:3), desiring, in imitation of the Lord, to become the redeeming price of the salvation of all, and at the same time knowing that it is impossible for one who, out of love for God, for the sake of the most important of the commandments, refuses the grace of God, and that through this he will receive many times more. what he sacrificed. At least what has been said sufficiently proves that the saints reached this measure of love for their neighbor. Question 4. About the fear of God Answer. How it is more useful for beginners in piety to learn through fear, according to the instruction of the wise Solomon, who said: “The fear of the Lord is the beginning of wisdom” (Proverbs 1:7); so you, who have come out of infancy in Christ, no longer needing milk, and are capable of perfecting yourself according to the inner man with the solid food of dogmas, need the most extensive commandments, by which the whole truth of love about Christ is achieved, namely, you need to be careful that the abundance of God’s gifts does not become for you the cause of the gravest condemnation, if you are ungrateful to the Benefactor; For it is said: “from everyone to whom much has been given, much will be required, and to whom much has been entrusted, from him will be required more” (Luke 12:48). Question 5. About collecting thoughts Answer . However, we must know that we cannot succeed either in keeping any other commandment, or in the very love of God and in love for our neighbor, by wandering our thoughts here and there. For it is impossible for one who moves from one to the other to achieve precision in art or in knowledge; he does not even gain success in one thing who does not know what is characteristic of the end of art, because actions must correspond to the goal and in anything that requires consideration it is impossible to succeed in unusual ways, since the goal of the art of forging from copper is usually achieved not by works of pottery art and the military crowns are not acquired by careful practice in playing the flute, but for each goal it requires characteristic and corresponding work. Therefore, the exercise of pleasing God, according to the Gospel of Christ, is successful when one moves away from worldly concerns and when one completely removes oneself from entertainment. Why did the apostle, although marriage is permissible and worthy of blessing, contrasted the cares he imposes on a person with the cares of God, as if the two could not be combined with each other, and said: “The unmarried man cares about the Lord, how to please the Lord; But a married man cares about the things of this world, how to please his wife” (1 Cor. 7:32-33). So the Lord testified about the disposition of the disciples that it is pure and collected, saying: “you are not of this world” (John 15:19). On the contrary, he testified about the world that it cannot accept the knowledge of God and accommodate the Holy Spirit. For he says: “Righteous Father! and the world did not know You” (John 17:25); and: “The Spirit of truth, whom the world cannot receive” (John 14:17). Therefore, those who intend to truly follow God must renounce the bonds of worldly addiction, and this is achieved by completely removing themselves from previous morals and forgetting them. Why, if we do not make ourselves alien to both carnal kinship and worldly connections, moving, as it were, into another world in our behavior, in the words of the one who said: “But our citizenship is in heaven” (Phil. 3:20), then it is impossible for us to achieve the goal of pleasing God, because the Lord definitely said: “So anyone of you who does not renounce everything that he has cannot be My disciple” (Luke 14:33). And having done this, we must guard our “heart above all else” (Proverbs 4:23), so as not to lose the thought of God and the remembrance of His miracles, not to defile it with vain ideas, but to carry the holy thought of God, imprinted in our souls with constant and pure remembrance, everywhere with us like an indelible seal. For in this way we acquire love for God, which arouses us to fulfill the commandments of the Lord and, at the same time, is again observed by them, becoming long-lasting and unshakable. And the Lord shows this by saying in one place: “If you love Me, keep My commandments” (John 14:15), and in another: “If you keep My commandments, you will remain in My love; and even more convincingly: just as I have kept My Father’s commandments and abide in His love” (John 15:10). This teaches us - in the work ahead of us, to always set for ourselves as a goal the will of the Commander and to direct our thoroughness according to it, as He says in another place: “I came down from heaven not to do My will, but the will of the Father who sent Me” (John 6:38). For just as the necessary arts in life, having proposed certain goals inherent in themselves, private actions are adapted to them, so, since our affairs are set with one limit and one rule - to fulfill the commandments pleasing to God, then we can only succeed with precision in our work except by doing it according to the will of Him who gave the commandments. And with strict care, doing the work according to the will of God, it will be possible, through mindfulness, to enter into unity with God. For just as a forge, when making, for example, an axe, remembering the one who gave him the work and having it in mind, imagines the type and the size that are assigned, considers the work with the will of the one who ordered it (and if he forgets, he will do something else, or in a different way than as instructed), so the Christian, considering every action, unimportant and important, with the will of God, and decorates his action with care, and at the same time preserves the thought of the One Who commanded to do this, fulfills what was said: “I have always seen the Lord before me, for He is at my right hand; I will not be shaken" (Ps. 15:8), also satisfies that command: "Whether you eat, drink, or whatever you do, do everything to the glory of God" (1 Cor. 10:31). And whoever in his deed violates the accuracy of the commandment obviously has little memory of God. Therefore, remembering the words of the One who said: “Do I not fill the heavens and the earth? says the Lord" (Jer.23, 24); and: “Am I God only near, says the Lord, and not God far away?” (Jer.23, 23); and: “Where two or three are gathered in My name, there am I in the midst of them” (Matthew 18:20), - one must do every deed as if it were done in the eyes of the Lord, and form every thought as if the Lord were watching it. For in this case there will be constant fear, which, according to what is written, “I hate pride and arrogance and the evil way and deceitful lips” (Prov. 8:13), and love will be perfected, fulfilling what the Lord said: “I do not seek My will, but the will of the Father who sent Me” (John 5:30), because the soul will retain the everlasting confidence that good deeds are pleasing to the Judge and To the hero of our life, the deeds that are contrary will soon be condemned. And I think that with this, it will be achieved that the very commandments of the Lord will not be fulfilled out of man-pleasing. For no one, while confident that he is in the presence of the higher, turns to the lower. And even if it happened that what was done is pleasant and pleasing to a famous person, but unpleasant and worthy of censure in the opinion of the inferior, then everyone, recognizing the approval of the superior as worthy of preference, neglects the condemnation of the inferior. If this happens among people, then what kind of soul, truly sober and healthy, with confidence in the presence of God, sometimes abandoning the accomplishment of a task pleasing to God, will turn to human opinions, and sometimes, neglecting the commandments of God, will be enslaved to human custom, or will it yield power over itself to general prejudice, or will it become embarrassed before those endowed with a high rank? This was the disposition of the one who said: “The wicked lie in wait to destroy me; but I delve deeper into Your revelations” (Ps. 119:95); and again: “I will speak of Your testimonies before kings and will not be ashamed” (Ps. 118:46). Question 6. About the need for privacy Answer . Solitude at the place of residence also contributes to mental composure. For it is harmful to live in society with people who fearlessly and contemptuously view the obligation to strictly fulfill the commandments, this is also shown by the word of Solomon, who teaches us: “Do not make friends with an angry person and do not associate with a hot-tempered person, lest you learn his ways and bring snares on your soul” (Proverbs 22:24-25). This saying also tends towards this: “Come out from among them and be separate, says the Lord” (2 Cor. 6:17). Therefore, so that we do not accept with our eyes or ears anything that irritates sin and do not insensibly get used to it, so that in our soul there are no images or imprints of the visible and audible to harm and destroy it, and so that we are able to remain in prayer, for this purpose, first of all, let us retire to our place of residence. In this way we can overcome the previous custom, according to which we lived contrary to the commandments of Christ (and it is no small feat to overcome our habit, because a custom established over a long period of time receives the power of nature); and we will also be able to erase sinful stains from ourselves through laborious prayer and constant study of God’s will. But in prayer and in this study it is impossible to keep up with many people who entertain the soul and occupy it with the affairs of life. And this requirement: “if anyone wants to come after Me, let him deny himself” (Luke 9:23), how can anyone fulfill it while living in a crowded environment? So, we must first deny ourselves and take up the cross of Christ, and then follow Christ. Denial of oneself is complete oblivion of the past and removal from one’s will, which is very difficult for someone living in a society with people of all kinds to achieve (not to say completely impossible). On the contrary, participation in such a lifestyle serves as an obstacle to taking up your cross and following Christ. For readiness to die for Christ, mortification of earthly pleasures (see Col. 3:5), the disposition of the spirit to face every danger with fearlessness in the name of Christ, detachment from real life - this is what it means to take up one’s cross and to which we see great obstacles in ourselves from the habit of earthly life. In addition to many other inconveniences, the soul, looking at the multitude of people living lawlessly, firstly, does not find time to feel its own sins and lament with repentance for sins; on the contrary, through comparing itself with the worst, it acquires some kind of dreamy concept of merit; and then, by the rebellions and idleness that worldly life usually produces, being distracted from the precious remembrance of God, one is not only deprived of the opportunity to rejoice and be glad in God (see Ps. 34:9), to be comforted by the Lord (see Ps. 36: 4) and to delight in the words of the Lord, in order to come to the state of saying: “I will remember God and rejoice” ( Ps.76, 4), “how sweet are your words to my throat! Better than honey to my lips” (Ps. 118, 103), but he also completely gets used to neglecting and forgetting the judgments of God. And it is impossible to tolerate more and more destructive evil than this. Question 7. About what one should live with people in accordance with those who strive for the same goal of pleasing God, and that it is difficult, and at the same time dangerous, to live as a hermit Since your word has confirmed to us that it is dangerous to live together with people who look at the commandments of the Lord with disdain, then we would like to know how one who has withdrawn from such people should live, whether in solitude with himself, or with like-minded brothers who have chosen the same goal of piety? Answer . I note that the collective stay of many is in many ways more beneficial. Firstly, each of us cannot satisfy our bodily needs on our own, but we need each other to obtain what is necessary. For just as a leg has one strength and is deprived of the other and, without the help of other members, finds that its activity is weak and insufficient for its own support, and cannot compensate for what is lacking, so in a lonely life, what we have becomes useless for us, and what we don’t have becomes unrewarded, because the Creator God determined that we need each other and, according to what is written, enter into unity with each other (see Sir. 13, 20). But even without this, the concept of Christ’s love does not allow everyone to have their own in mind; for it is said: “love... does not seek its own” (1 Cor. 13:4-5). And life, separated from everyone, has one goal - serving everyone’s own needs. This is clearly contrary to the law of love, which the apostle fulfilled: “And I please everyone in everything, seeking not my own benefit, but the benefit of many, so that they may be saved” (1 Cor. 10:33). And then, at a distance from everyone, it is not easy for everyone to recognize his own shortcomings, without having someone who would expose him and correct him with meekness and compassion. For even from an enemy, reproof often arouses in the well-conscious a desire for healing, but for those who sincerely love, the healing of sin is carried out skillfully. For it is said: “Whoever loves disciplines him (his son) from childhood” (Proverbs 13:25). And it is difficult to find such a person alone, if someone has not previously become close to him in life, why does what is said come true with him: “Two are better than one..., for if one falls...”, there is no one to raise him up (Eccl. 4:9-10). And many commandments are fulfilled conveniently by many, but not by some, because the fulfillment of one is prevented by another, for example: visiting the sick - receiving a stranger, giving alms and distributing the needs of life, and especially when such service requires a lot of time - taking care of business, so that this leaves the most important commandment and the one most conducive to salvation unfulfilled, since the hungry are not fed, and the naked are not clothed. Therefore, who will decide to prefer an idle and barren life to a fruitful life in accordance with the Lord’s commandment? And if all of us, united by the single hope of the calling, “constitute one body,” having Christ as the head, and “separately members one of another” (Rom. 12:5), then when by agreement we do not include ourselves in the Holy Spirit into the composition of a single body, but each of us chooses loneliness, not serving the creation of the common good because of pleasing God, but satisfying our own passions of self-indulgence, then, divided and separated from each other, how will we be able to maintain the mutual connection of the members, their service to each other or subordination to our Head, that is, Christ? For it is impossible to rejoice with the glorified, nor to suffer with the suffering in a divided life, because everyone, as is natural, cannot know the state of his neighbor. Moreover, since one is not able to contain all spiritual gifts, but each, according to the measure of faith, receives the gift of the Spirit, then in community life each person’s own gift becomes common to those living together. “To one is given the word of wisdom by the Spirit, to another the word of knowledge... to another faith is given by the same Spirit; gifts of healing to others,” and so on. (1 Cor. 12:8-10). The recipient has each of these gifts not for his own sake, but for the sake of others, which is why in community life the action of the Holy Spirit in one must pass on to everyone together. Therefore, if someone who lives especially has one gift due to inactivity, he has confined it within himself and renders it useless; and how dangerous this is, you know, of course, who have read the Gospel. In the cohabitation of many, each one enjoys his own talent, increasing it through giving to others, and uses the gifts of others as his own. The total life has many other benefits that are not easy to list. For it contributes to a more solitary life in observing the blessings given to us by God and in protecting us from the external machinations of the enemy; it is more reliable for people to awaken awake if anyone happened to fall asleep in that mortal sleep, for deliverance from which David taught us to pray, saying: “Enlighten my eyes, lest I sleep the sleep of death” (Ps. 12:4). And it is more convenient for a sinner to part with sin when the unanimous condemnation of many brings him to shame, so that what is said applies to him: “For such a one this punishment from many is sufficient” (2 Cor. 2:6); and for a successful person, the great confirmation is the approval of many and their consent to the work. For if “by the mouth of two or three witnesses every word was established” (Matthew 18:16), then it is obvious that he who does a good work will be much more firmly established by the testimony of many. And a lonely life, in addition to the dangers shown, is accompanied by others. The first and greatest is the danger of self-indulgence. For, having no one who could evaluate his work, he will imagine that he has reached the perfection of the commandment. And moreover, having locked up his spiritual powers forever and not giving them exercise, he does not know his shortcomings, and does not know success in business, because all opportunities for fulfilling the commandments have been taken away. How will humility show itself if it does not have a person in comparison with whom it could show itself to be more humble? In what way will compassion show, being separated from communication with many? How will one train oneself in long-suffering when there is no one who resists one’s desires? If anyone says that in order to improve morals, studying the Divine Scriptures is enough for him, he acts like someone who learns to build and never builds, who learns the art of forging, but does not intend to apply the lessons to work. The apostle will tell him: “For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified” (Rom. 2:13). So the Lord, out of an abundance of love for mankind, was not content with only verbal teaching, but in order to show us with all accuracy and clarity an example of humility in the perfection of love, He Himself, girded, washed the feet of the disciples. Who will you wash, who will you serve, who will you be the last to see, living alone? And this is the good and beautiful life of the brethren together, which the Holy Spirit likens to the fragrant ointment on the head of the bishop (see Ps. 132: 1-2), as will be the case when they live alone. Therefore, the field of asceticism, a reliable path to success, constant exercise and teaching in the commandments of the Lord is the corporate life of the brethren, the goal of which is the glory of God, according to the commandment of our Lord Jesus Christ, who said: “Let your light shine before men, so that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16), and taking as a model those mentioned in the book of Acts saints about whom it is written: “And all who believed were together and had everything in common” (Acts 2:44); and again: “The multitude of those who believed had one heart and one soul; and no one called anything of his property his own, but they had everything in common” (Acts 4:32). Question 8. About renunciation of the world Is it necessary to first renounce the whole world and then begin to live according to God? Answer . Since our Lord Jesus Christ, after a strong proof supported by many deeds, says to everyone: “If anyone comes to Me” (Luke 14:26), “deny yourself, and take up your cross, and follow Me” (Matthew 16:24); and again: “So anyone of you who does not renounce everything that he has cannot be My disciple” (Luke 14:33), then I think that this command extends to many things from which estrangement is necessary. For first of all, we deny the devil and carnal passions, having renounced “hidden shameful deeds” (see 2 Cor. 4:2), bodily affinity, human friendship and habits of life that oppose the accuracy of the gospel salvation. And, what is even more necessary, he who has put off “the old man with his deeds” (Col. 3:9), “who is corrupted by the deceitful lusts” (Eph. 4:22) is denied himself, and is denied all attachments to the world that can hinder the goal of piety. Such a person will consider as true parents those who gave birth to him through the gospel of Christ Jesus, and as brethren, those who have received the same Spirit of sonhood, and will begin to look at all property as if it were someone else’s, which is what it really is. In a word, the one to whom “the world has been crucified” for the sake of Christ, and he “for the world” (Gal. 6:14), can he be a slave to the “parts” of the world, if our Lord Jesus Christ brings hatred of the soul and self-sacrifice to the extreme when he says: “If anyone wants to come after Me, let him deny himself and take up his cross, - and then adds: and follow Me” (Matthew 16:24); and again: “If anyone comes to Me and does not hate his father and mother, and wife and children, and brothers and sisters, and indeed his own life, he cannot be My disciple” (Luke 14:26)? Therefore, perfect renunciation consists in achieving impartiality even to life itself and having “a sentence of death for oneself, in order to rely not on ourselves” (2 Cor. 1:9). It begins with the alienation of external things, such as: possessions of vain glory, habits of life, addiction to unprofitable things, as the holy disciples of the Lord, James and John, showed us, leaving their father Zebedee and the very ship that brought all the means of life; also Matthew, who rose from the tollhouse and followed the Lord, not only leaving the benefits of his trade, but also despising the dangers that should have befallen him and his household from the authorities for leaving unfinished accounts for the collection of duties; and to Paul “the whole world was crucified, and he is for the world” (Gal. 6:14). Thus, one who is overwhelmed by a strong desire to follow Christ can no longer pay attention to anything relating to this life: neither to love for parents and household, as soon as it is contrary to the commandments of the Lord (for then this saying applies: “if anyone comes to Me and does not hate his father and mother,” etc.), nor to human fear, so as to leave something useful for the sake of it, in which dispassion they have succeeded saints, saying: “We must obey God rather than men” (Acts 5:29), nor to the evil laughter of worldly people, so as to be amazed at their ridicule. And whoever wants to know more precisely and clearly what power is associated with the desire to follow the Lord, let him remember that the Apostle, for our edification, tells about himself and says: “If anyone else thinks to trust in the flesh, then more so I, circumcised on the eighth day, from the race of Israel, the tribe of Benjamin, a Jew of the Hebrews, according to the teaching of the Pharisee, through zeal - a persecutor of the Church of God, according to legal righteousness - immaculate. But what was an advantage for me, I counted as loss for the sake of Christ. And I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and count them but rubbish, that I may gain Christ” (Phil. 3:4-8). For if the apostle (I will say something bold, but fair), if he likened to the most despicable and unclean thing in the body, which we most hasten to remove from ourselves, the once legal advantages given by God, as serving as an obstacle to leading Christ, to justification in Him, to conforming ourselves to His death, what can we say after this about human legalizations? And is it still necessary to confirm this thought with our reasoning and the examples of the saints, if we can imagine the Lord’s own sayings and with them convince a timid soul, because He indisputably testifies, saying: “So whoever among you does not renounce all that he has cannot be My disciple” (Luke 14:33). And in another place, after the words: “if you want to be perfect,” he first says: go, sell what you have and give to the poor, “and then adds: and come and follow Me” (Matthew 19:21). This also includes the parable of the merchant, as is clear to every right-thinking person. For it is said: “The kingdom of heaven is like a merchant looking for good pearls, who, having found one pearl of great price, went and sold all that he had and bought it” (Matthew 13:45-46). It is obvious that the valuable beads were taken here in the likeness of the Kingdom of Heaven, which, as the word of the Lord shows, is impossible for us to acquire unless in exchange for it we give up everything that we have: wealth, glory, family, and if anything else is desired by many. And then, the Lord confirmed that it is impossible for a mind distracted by various worries to succeed in what it wants, saying: “No one can serve two masters; – and one more thing: You cannot serve God and mammon” (Matthew 6:24). Therefore, we need to choose one, heavenly treasure, so that our heart may be in it. For it is said: “Where your treasure is, there will your heart be also” (Matthew 6:21). And if we leave for ourselves some earthly property and perishable wealth, then, since the mind will be buried here, as in some kind of mud, the soul, of necessity, will not see God and will not be moved to lust for heavenly beauties and the blessings prepared for us according to the promises, the possession of which is impossible for us to achieve, if undeterred and strong love does not lead to the search for them and does not facilitate the work necessary for them. Therefore, renunciation of the world, as can be seen from what has been said, is the release of the bonds of this material and temporary life, freedom from human obligations, making us more capable of starting the path to God. This is an unhindered opportunity to acquire and use that which is much more valuable than “gold and even much fine gold” (Ps. 18:11), and, in short, the transfer of the human heart to a heavenly habitation, so that one can say: “Our citizenship is in heaven” (Phil. 3:20), and more importantly, this is the beginning of becoming like Christ, Who “being rich, became poor for our sakes” ( 2 Cor. 8:9) And if we do not succeed in it, we cannot begin to live according to the Gospel of Christ. For contrition of the heart, humility of the mind, liberation of the soul from anger, sorrow, worries, in short, from destructive passions, can it take place with wealth, worldly cares, addiction and habit of others? In general, who can not have care even for the most necessary things, such as food and clothing, will any reason convince him to surround himself, as with thorns, with crafty cares for wealth, preventing the fruitfulness of the seed that was sown by the Farmer of our souls, if the Lord Himself says: “What is sown among thorns means those who hear the word, but in whom the cares of this world, the deceitfulness of riches and other desires, enter them, they choke the word, and it becomes unfruitful” (Mark 4:18–19; cf. Luke 8:14)? Question 9. Should one who joins people who have dedicated themselves to the Lord indiscriminately leave their property to unscrupulous relatives? Answer . Since the Lord said: “Sell what you have and give it to the poor; and you will have treasure in heaven; and come and follow Me” (Matthew 19:21), and also: “Sell your possessions and give alms” (Luke 12:33); then I conclude that for such a purpose, one who leaves his property should not look contemptuously at his property, but try, having collected everything carefully, as already dedicated to God, to dispose of it with all reverence, either himself, if he has the opportunity and experience, or through people who, based on much knowledge, have been chosen and have proven in practice that they can dispose of it correctly and prudently, knowing that it is not safe to leave the property to one’s own and give it to anyone who gets it. If the one who is entrusted with the care of the royal property, often, at least from the collected property, has not lost anything, if through some negligence he lets out of his hands what could have been acquired, is not exempt from accusation: then what kind of condemnation should be expected to be given to those who act unreasonably and carelessly at the disposal of one already dedicated to the Lord? Will they not bring to justice those who are careless, according to what is written: “Cursed is everyone who does the work of the Lord carelessly” (Jer. 48:10)? But in everything we must beware, so that, under the pretext of fulfilling one commandment, we do not find ourselves violating another. It is not proper for us to quarrel and argue with unscrupulous people, since “the servant of the Lord should not quarrel” (2 Tim. 2:24). On the contrary, the one who sees unscrupulous actions from relatives according to the flesh must remember what the Lord said: “there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land,” not just, but “for My sake and the Gospel” unless “he received now, in this time, ... and in the age to come, eternal life” (Mark 10:29-30). Such unscrupulous people must bear witness that they fall into the sin of sacrilege, according to the commandment of the Lord, who said: “If your brother sins against you, go and expose him,” etc. (Matthew 18:15). But the word of piety prohibits suing him in worldly courts when he says: “Whoever wants to sue you and take your shirt, give him your outer garment too” (Matthew 5:40), and again: “How dare anyone among you, when dealing with another, sue the wicked, and not the saints?” (1 Cor. 6, 1) Yes, and at the same time we will call the saints to the judgment, having more in mind the salvation of the brother, and not the acquisition of property. For the Lord, having said: “if he listens to you,” added: “he has gained” not property, but “a brother” (Matthew 18:15). But there are cases that sometimes, since often the one who started an dishonest case calls us to the general meeting of judges, in order to clarify the truth, we also come to investigate, not starting the trial ourselves, but following those who called us, not to satisfy our passion of anger and grumpiness, but to discover the truth. Thus, we will deliver him from troubles against his will, and we ourselves will not transgress the commandments, as servants of God, not quarrelsome and not money-loving, firmly standing for the discovery of the truth and never transgressing the proper measure of zeal. Question 10. Should everyone who comes be accepted, or some, and should they be admitted immediately, or after a test, and according to what kind of test? Answer . since our Lover of Mankind and Savior Jesus Christ preaches and says: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28): it is not safe to push away those who through us come to the Lord and want to take upon themselves His good yoke and the burden of the commandments, which makes the path to heaven easier for us. However, we should not allow the honesty of lessons to be trampled underfoot by unwise people. But just as our Lord Jesus Christ asked the young man who had come about his previous life, and, having learned that he had acquired some successes, ordered him to do what was still lacking to perfection, and upon completion invited him to follow Him (Matthew 19:16-21), so we, of course, need to study the previous life of those who come, and to those who have already made some successes, pass on the most perfect in lessons, and to those who leave life vicious, or from a state of indifference they strive for a strict life of knowledge of God, one must test what kind of character they are, whether they turn out to be fickle and rash in their judgments. For a quick change in such people is suspicious. They do not do themselves any good, and they become a cause of harm for others, spreading reproach, lies and evil blasphemies about our cause. Since everything is corrected through diligence, and the fear of God overcomes all kinds of spiritual shortcomings, then there is no need to quickly despair of them, but we must introduce them to decent exercises, testing their judgment with long-term and difficult feats, in order to safely admit them if we find some firmness in them, and otherwise send them away from us while they are not yet accepted; and thus make their test harmless to the brotherhood. It is also necessary to test whether, without shame, a person who has lived in sins confesses “hidden, shameful (deeds)” (2 Cor. 4:2), and becomes his own accuser, at the same time being ashamed and moving away from those who assisted him in wicked deeds, imitating the one who said: “Depart from me, all you who practice iniquity” (Psalm 6:9), and thereby acquiring security for the next life - not to fall into such passions. And the general way of testing everyone is whether they are disposed, without shame, to show all humility, so as to accept the lowest works, if the mind recognizes their performance as useful. And when everyone, after every trial by people who are capable of judiciously examining such things, is recognized as “a vessel of honor, sanctified and useful to the Master, fit for every good work” (2 Tim. 2:21), then let him be counted among those who have dedicated themselves to the Lord. Especially for those who, from a noble life, hasten to humility in imitation of our Lord Jesus Christ, it is necessary to assign something that, in the opinion of the world, is the most shameful, and observe whether with full conviction he presents himself as an unashamed worker to God. Answer . If those under the yoke of slavery resort to brotherhood, then, having enlightened and corrected them, it is necessary to send them to the masters, in imitation of blessed Paul, who, having given birth to the gospel, sent Onesimus to Philemon, confirming one that the yoke of slavery, worn pleasingly to the Lord, makes him worthy of the Kingdom of Heaven, and advising the other not only to leave the threat to Onesimus, remembering the true Lord, who said: “If you forgive people their sins, then your Heavenly Father will also forgive you” (Matthew 6:14; Mark 11:26), but even have a kinder disposition towards him, writing like this: “Perhaps he went away for a while so that you could accept him forever, not as a slave, but above a servant, a beloved brother” (Philim. 1:15-16 ). And if there is an evil master who orders something unlawful and forces a slave to transgress the commandment of our true Master, the Lord Jesus Christ; then we must strive so that the name of God is not blasphemed for the sake of that servant who has done something displeasing to God. And this feat consists of either preparing that slave to patiently endure the suffering to which he is subjected because, according to Scripture, he obeys “more to God than to men” (Acts 5:29), or to those who have accepted the slave to themselves, in a godly manner, to accept the temptations that befall them because of him. Question 12. How to receive those who are married? Answer . And those who embark on such a life, being in marital cohabitation, must be interrogated: are they doing this with consent, according to the apostolic commandment? For it is said: “he does not control his own body” (1 Cor. 7:4). And thus he who comes is received in the presence of many witnesses; because obedience to God is preferable. If the other side is indignant and argues, less caring about pleasing God; then let the apostle be brought to mind, who says: “The Lord has called us to peace” (1 Cor. 7:15), and then let the command of the Lord be fulfilled, who said: “If anyone comes to Me and does not hate his father and mother, and wife and children, and brothers and sisters, and indeed his own life, he cannot be My disciple” (Luke 14:26); for obedience to God is preferable above all things. And we know that in many the intention to live in purity often prevailed as a result of intense prayer and unrelenting fasting; Those who still persist, the Lord often brings to agreement with sound judgment through bodily necessity. Question 13. About the fact that silence exercises are useful for newcomers Answer . It’s good for those who are new to practice silence. Having command of the tongue, they will provide sufficient evidence of self-control, and together, during a time of silence, from those who wisely use the gift of speech, with intense and concentrated attention they will learn how to ask and answer everyone. For the pious have their own distinct tension of voice, proportionality of speech, dexterity of time, and quality of speech, which cannot be learned without unlearning previous habits, and silence, as it produces oblivion of the past through the cessation of activity, also provides leisure for the study of good things. Therefore, if you are not forced either by your own need concerning the care of your soul, or by the inevitable necessity of the matter that is at hand, or by a similar proposed question; then one must remain silent, except for psalmody. Question 14. About those who have made a vow to dedicate themselves to God, and then intend to break their vow Answer . Everyone who is accepted into the brotherhood and then violates the pronounced vow must be looked upon as having sinned against God, before whom and to whom he made a confession of his consent. “If,” it is said, “anyone sins against God, who will pray for him?” (1 Samuel 2:25) He who dedicated himself to God and then fled to another kind of life became a blasphemer because he kidnapped himself and appropriated God’s offering for himself. It is right not to open the doors of the brotherhood to such people, even if they came in passing and asked for shelter. For the apostolic rule is clear, which commands us to avoid every disorderly person, “and do not associate with him, so as to shame him” (2 Thess. 3:14). Question 15. At what age should one be allowed to make a vow of dedication to God, and when should a vow of virginity be considered valid? Since the Lord says: “Let the children come to Me” (Mk. 10:14), and the Apostle praises “from childhood” those who have studied the “holy scriptures” (2 Tim. 3:15) and also commands to raise children “in the teaching and admonition of the Lord” (Eph. 6:4), then we consider every time and the time of the first age convenient for receiving those who come. And we accept children who have no parents ourselves, so that in imitation of Job (see Job 29:12) we become fathers of orphans; those who depend on the will of the parents and whom the parents themselves bring, we accept in front of many witnesses, so as not to give an opportunity to those who want to find an opportunity, but to stop all unrighteous lips that speak blasphemy against us. On this basis, it is necessary to accept children, but they should not immediately be numbered and assigned to the fraternity, so that, unfortunately, the reproaches they deserve do not fall on a pious life. But although they must be brought up in all piety, as common children of the brotherhood, they must nevertheless separate special homes and a special way of life for male and female children, so that they do not acquire courage and immeasurable insolence in front of their elders, but, due to the rarity of their meetings, retain respect for their superiors and so that the punishments imposed on the more committed for neglecting their duties (if they happened to fall into such dissipation) do not inconspicuously give rise to in children a complacency towards sins or sometimes even exaltation, as they soon notice that the elders stumble in that in which they themselves succeed. For a person who is an infant in mind does not differ from a baby in age, and therefore it is not surprising if the same shortcomings are reflected in both. And what decency is observed among elders according to their age, it is not decent for young people, due to their frequent treatment of their elders, to do things prematurely. So, for this precaution and to maintain sedateness in everything else, it is necessary to place children and those of advanced age separately. And with this, in the house of ascetics there will be no noise when studying lessons, which is necessary for the young. But the prayers that are prescribed to be performed during the day should be common to both children and elders, because in children, through competition with perfection, the skill of contrite prayer takes root, and for elders, the children’s assistance in prayer is important. Solitary exercises and rules regarding sleep and wakefulness, time, measure and quality of food for children should be determined in a decent manner. An elder in age, superior to others in experience, who has proven his generosity, should be placed above them, so that with paternal compassion and prudent words he can correct the mistakes of the young, after each fall, use decent medicine, so that the same thing would serve as a punishment for the mistake and turn into an exercise in impartiality of the soul. For example, who got angry at a peer? This should make him calm down and, insofar as he is insolent, do him a favor, because the skill of humility, as it were, cuts off spiritual irritability, and exaltation most often produces anger in us. Did he touch the food at the wrong time? Let him go without food most of the day. Is anyone convicted of eating food in excess or improperly? Let him who is separated from food be forced to look at others eating decorously while eating, so that he may be punished with abstinence and learn decorum. Has anyone uttered an idle word, an insult to a neighbor, a lie, or anything else forbidden? Let him be sober by continence and silence. But it is necessary that the teaching of literacy should be in accordance with the goal, and for this it should force them to use words taken from Scripture, and instead of fables, tell them stories about wonderful deeds, admonish them with sayings from parables and assign rewards for retaining words and things in memory, so that children can achieve their goal with pleasure and ease, without grief for themselves and without stumbling. With proper guidance, they will soon develop attentiveness of mind and the skill of not being distracted if the mentors constantly interrogate where their thoughts stopped and what the subject of their thoughts is. For the simplicity of age, simplicity and inability to lie easily express spiritual secrets. And besides, the child, so that he is not often caught in some inappropriate thought, will avoid absurd thoughts and will constantly refrain from absurdities, fearing the shame of exposure. Therefore, while the soul is still capable of education, is tender and, like wax, compliant, conveniently imprinting in itself the imposed images, it is necessary to immediately and from the very beginning excite it to all exercises in goodness, so that when the mind opens and the understanding comes into action, it can begin the course from the initially laid foundations and taught examples of piety, while the mind will instill useful things, and skill will facilitate success. Then one must take the vow of virginity as already firm, pronounced according to one’s own disposition and reasoning, with perfect maturity of mind, after which the righteous Judge, according to the merits of the deeds, gives honors and punishments to those who succeed or sin. The leaders of the church must be taken as witnesses of the disposition, so that through them the sanctification of the body can be accomplished, as a kind of offering to God, and the perfection will receive firmness through the testimony. For it is said: “Take with you one or two more, so that through the mouth of two or three witnesses every word may be established” (Matthew 18:16). In this way, the zeal of the brethren will not be blasphemed, and those who have dedicated themselves to God, and then intend to destroy the vow, will have no excuse for shamelessness. And he who does not accept the virgin life, as not being able to care “for the things of the Lord” (1 Cor. 7:32), in the presence of the same witnesses, shall be released. Whoever, after long-term self-examination and observation, which he must be allowed to carry out on himself for many days, so that we do not count anything as theft, finally made a vow, he should already be accepted and included in the brotherhood, allowed to have a home and way of life in common with those of full age. We forgot to say, but now it is not premature to add that since other arts need to be learned immediately from childhood, then as soon as some of the children prove capable of learning, we do not forbid them to spend their days with mentors in art. But at night it is necessary to transfer them to peers, with whom they need to eat. Question 16. Is abstinence necessary for those who intend to live piously? Answer . That the law of abstinence is necessary is clear, firstly, from the fact that the Apostle ranks abstinence among spiritual fruits (see Gal. 5:23); then from the fact that the apostle attributes success to abstinence in the purity of service, when he says: “in labor, in vigils, in fasting, in purity” (2 Cor. 6:5-6), and in another place: “in labor and in exhaustion, often in vigils, in hunger and thirst, often in fasting” (2 Cor. 11:27), and again: “All ascetics abstain from everything” ( 1 Cor. 9:25). And the mortification and enslavement of the flesh is not accomplished as successfully by anything as by abstinence, because the ebullience of youth and the indomitability of aspirations, as if by some kind of bridle, are restrained by abstinence. “Pomp is indecent for a fool,” according to Solomon (Proverbs 19:10); and what is more unreasonable than flesh devoted to pleasures and whirling youth? Why does the apostle say: “Do not turn the cares of the flesh into lusts” (Rom. 13:14); and: “the lover of voluptuousness died alive” (1 Tim. 5:6). And the example of the rich man’s luxury proves to us the need for abstinence, lest we otherwise hear what the rich man heard: “You have already received your good things in your life” (Luke 16:25). And how terrible intemperance is, the apostle also showed this, classifying it among the distinctive properties of apostasy and saying: “in the last days difficult times will come. For people will be lovers of themselves,” and after listing many types of vice, he added: “slanderers, intemperate” (2 Tim. 3:1-3). And Esau, as of the greatest vice, is accused of intemperance, because for one meal he gave away his birthright. And the first disobedience happened to a man from intemperance. Yet all the saints have a testimony of their abstinence. The whole life of saints and blessed people and the example of the Lord Himself at His coming in the flesh oblige us to it. Moses, with the help of a long stay in fasting and prayer, accepted the law and heard the words of God, “as if,” he says, “a man spoke to his friend” (Ex. 33:11). Elijah was then awarded the sight of God when he achieved an equal measure of abstinence. And what about Daniel? When he achieved extraordinary visions? Was it not on the twentieth day of fasting? How did the three youths extinguish the power of fire? Was it not by abstinence? And with John everything The direction of life is determined by abstinence. The Lord began His appearance with Him. We call abstinence, of course, not the complete abstinence of oneself from food (this would be a violent destruction of life), but the abstinence of oneself from sweets, which is acceptable when overthrowing carnal wisdom for a pious purpose. In general, while pleasure is desired for those living in passions, abstinence is necessary for those who are trained in piety. The feat of abstinence does not concern only the pleasure of food, but extends to any elimination of obstacles. Therefore, the one who is strictly abstinent will not gain victory over the belly and at the same time yield to human glory; will not overcome shameful lust and at the same time be enslaved by wealth or some other ignoble disposition, for example, anger, sadness and everything that ignorant souls are usually enslaved by. For what we see in all the commandments, namely, that they hold on to one another and it is impossible to succeed in one separately from the other, the same thing is especially seen in abstinence. He who abstains from the consideration of property fulfills the gospel measure of non-covetousness; one who refrains from irritation and anger is not angry. The strict law of abstinence assigns measure to the tongue, limits to the eyes, unquestioning hearing to the ears. He who does not remain within these boundaries is intemperate and self-willed. Do you see how around this one commandment everyone, like a round dance, holds on to one another? Question 17. About the fact that one should abstain from laughter Indulging in uncontrollable and immoderate laughter is a sign of intemperance, unbridled movements and arrogance in the soul that cannot be reduced by strict reason. Expressing spiritual joy with a bright smile is not contrary to decency, as far as what is written is expressed: “A cheerful heart makes a cheerful face” (Proverbs 15:13). But to laugh loudly, to have the whole body shake involuntarily, is characteristic of an unbridled, inexperienced person who does not know how to control himself. This reasoning is confirmed by the wise Solomon, saying: “A fool raises his voice in laughter, but a prudent man barely smiles quietly” (Sir. 21:23). And Ecclesiastes, preventing this kind of laughter, which most of all crushes spiritual firmness, says: “About laughter I said: “Stupidity” (Eccl. 2:2), “the laughter of fools is like the crackling of thorn brush under a pot” (Eccl. 7:6). And the Lord, although He bore upon Himself the necessary infirmities of the flesh and everything that serves as evidence of virtue, for example, fatigue and pity for those who mourn, nevertheless, as can be seen from the Gospel story, did not allow himself to laugh, but on the contrary, announced grief to those who indulged in laughter (see Luke 6:25). The same name “laughter” should not mislead you. For Scripture usually calls laughter the joy of the soul and cheerful disposition when receiving benefits. So Sarah says “God made me laugh” (Gen. 21:6); and: “Blessed are those who mourn now, for you will laugh” (Luke 6:21). This is the passage in Job: he will “fill the true lips with laughter” (Job 8:21). For these names are used to mean joy with spiritual joy. Therefore, whoever is above all passion, does not allow himself any irritation caused by pleasure, but firmly and unflaggingly avoids all harmful pleasure, is a perfect abstinent, and such a person is obviously free from all sin. And sometimes it is necessary to refrain even from what is permitted and necessary for life, when abstinence has in mind the benefit of our brethren. So the apostle says: “If food makes my brother stumble, I will never eat meat” (1 Cor. 8:13), and having the right to “live from the gospel,” he did not use the right, “so as not to put any obstacle to the gospel of Christ” (1 Cor. 9: 14, 12). So, abstinence is the destruction of sin, alienation from passions, mortification of the body even to the most natural sensations and desires - the beginning of spiritual life, the giver of eternal blessings, destroying the sting of voluptuousness in oneself, because the great lure to evil is voluptuousness, for the sake of which we, people, are most susceptible to sin, by which every soul, like milk, is drawn into death. Therefore, anyone who is not ingratiated or softened by voluptuousness has, through abstinence, succeeded in completely avoiding sins. But if he has avoided most of it and is dominated by one, then he is not yet abstinent, just as someone who is troubled by one bodily weakness is not healthy, and someone over whom there is at least one master is not free. Other virtues performed in secret are rarely made known to people, but abstinence makes the abstinent person noticeable when you meet him. For just as a wrestler is distinguished by the fullness and good color of the body, so the dryness of the body and the pallor that comes from abstinence prove about a Christian that he really struggles in the commandments of Christ, overcoming his enemy in the weakness of the body and showing strength in the deeds of piety, according to what was said: “When I am weak, then I am strong” (2 Cor. 12:10). How useful is it to see only an abstinent person who barely even touches the necessities of life, as if performing a difficult service to nature, gets bored with the time spent on this, and immediately runs away from the table to get busy with business! I think that no word can touch the soul of someone who is not accustomed to abstaining and lead to correction as much as one meeting with someone who is abstinent. And this, it seems, means eating and drinking for the glory of God (see 1 Cor. 10:31), so that at the meal our good deeds shine to the glorification of “our Father who is in heaven” (see Matt. 5:16). Question 18. About what we should eat everything that is offered to us Answer . And let this be a necessary rule that, although, for the exhaustion of the flesh, ascetics of piety need abstinence, because “All ascetics abstain from everything” (1 Cor. 9:25); but in order not to come into contact with the enemies of God, who are burned by our conscience, and therefore withdraw from the food, “what God has created, that those who are faithful and know the truth may eat with thanksgiving” (1 Tim. 4:2-3), we must, when the opportunity presents itself, touch everything in order to show those who watch that “to the pure all things are pure” (Titus 1:15), that “every creation of God it is good and nothing is reprehensible if it is received with thanksgiving, because it is sanctified by the word of God and prayer” (1 Tim. 4:4-5). However, even in this case, one must keep in mind abstinence, using only what is of little value and necessary to maintain life, not beyond one’s needs, and in this way avoiding harmful satiety, and completely abstaining from serving pleasure. For in this way we will cut off the passion of the voluptuous and, as far as depends on us, we will heal those burned by our conscience, and we will free ourselves from suspicion on both sides. It is said: “I mean conscience not my own, but another: for why is my freedom to be judged by someone else’s conscience” (1 Cor. 10:29)? Abstinence shows that a person died with Christ and put to death his “earthly members” (Col. 3:5). And we know that it is the mother of chastity, the vigilant of health and sufficiently removes obstacles to the fruitfulness of good deeds in Christ: since, according to the word of the Lord, “the sorrows of this age..., the pleasures of life and other lusts, choke the word, and it becomes unfruitful” (Matthew 13:22). Demons also flee from him, as the Lord himself taught us that “this generation is driven out only by prayer and fasting” (Matthew 17:21). Question 19. What is the measure of abstinence? Answer . In mental infirmities, one measure of abstinence is complete alienation from everything that leads to harmful pleasure. And in the discussion of food, just as everyone has their own needs, varying according to age, occupation and state of the body, so the measure and method of consumption are different. Therefore, it is impossible to bring everyone in the school of piety under one rule. But having determined the measure of abstinence for healthy ascetics, we leave it to the discretion of the superiors to make prudent changes in it in accordance with the circumstances of each, because it is impossible to express in words the needs of everyone, but only what depends on the general and complete teaching. For the consolation of food for a sick person, or otherwise tired of difficult work, or preparing for fatigue, for example, for a journey or something else difficult, should be arranged by the superiors according to the need, following what said that it was distributed to each “according to each one’s need” (Acts 2:45; Acts 4:35). Therefore, it cannot be legislated for everyone that there should be one time, one way and one measure in taking food, but let the common goal be to satisfy the need. To overfill your belly and burden yourself with food is worthy of a curse, as the Lord said: “Woe to you, who are now full” (Luke 6:25). Through this, the body itself becomes incapable of activity, prone to sleep and ready to be damaged. Therefore, avoiding immoderation in pleasure, the goal of eating should be not pleasantness, but the need for food for life, for servility to pleasure means nothing more than making one’s belly a god. Since our body, constantly exhausted and dissipated, requires filling, which is why the urge for food is natural, then the direct law of eating food requires, in order to maintain the animal, to fill what is empty, whether for this there is a need for dry or liquid food. Therefore, whatever the need is satisfied without much hassle, then one should eat it. The Lord Himself reveals this in that He fed the weary people, “so that they would not faint, as it is written, on the road” (Matthew 15:32). Although He could have increased the miracle in the desert by inventing expensive dishes, He prepared for them such simple and unrefined food that the loaves were barley and with the bread part of the fish. And He did not mention anything about drinking, because there is self-flowing and sufficient water to satisfy the needs of all, unless for those who are sick, such drink is harmful and should not be consumed, according to Paul’s advice to Timothy (see 1 Timothy 5:23). And everything that produces obvious harm should not be consumed. For it would be inappropriate to take food to support the body with these same things and hinder it in serving the commandment. This same thing serves as an example for us to accustom our souls to avoid harmful things, even if they are harmful. had a pleasant feel. In any kind of food, one must prefer those that are easier to obtain, so that, under the pretext of abstinence, one does not bother about more beloved and expensive dishes, seasoning the food with expensive sweets. But one must choose what can be found in each direction, what is cheap and ready for national consumption, and from the imported goods one must use only what is most necessary for life, for example, oil and the like, and what else is needed for the necessary consolation of the sick, if only this can be obtained without harassment, hassle and difficulty. Question 20. What should be the food for receiving strangers? Answer . Vanity, people-pleasing and doing anything for show are completely prohibited for Christians in any matter; even the one who fulfills the very commandment in order to be seen and glorified by people loses the reward for it. And those who, according to the commandment of the Lord, have taken upon themselves every form of humility, must especially avoid every form of vanity. Since we see that worldly people are ashamed of humble poverty and, when they receive one of the guests, they consume all the abundance of food and every luxury, then I am afraid that the same passion will inconspicuously touch us and that they will not accuse us of being ashamed of the poverty blessed by Christ (see Matt. 5:3). Just as it is indecent for us to acquire from outside silver vessels, crimson curtains, soft beds, transparent bedspreads, so it is indecent for us to be concerned about foodstuffs that are in many ways inconsistent with our usual diet. To run around and look for something that is not needed for a necessary need, but that is invented for pathetic lust and destructive vanity, is not only shameful and inconsistent with the goal we have proposed, but also much harmful to us, when people who live luxuriously and find bliss in the pleasures of the belly see that we also bind ourselves with the same concerns to which they are madly devoted. If luxury is a vice and must be avoided, then it should never be allowed by us, because what has been condemned cannot be suitable for a while. People who live luxuriously, drink wine from cups, and anoint themselves with the best ointments are condemned in Scripture (see Am. 6, 6). About a widow who feeds extensively, it is said that she “died alive” (1 Tim. 5:6); The rich man lost paradise for the pleasure here (see Luke 16:25). So, why do we need high costs? Has the stranger come? If this is a brother and he has the same goal in life, then he will recognize his own meal, for what he left at home, he will find with us. But was he tired on the road? Let's offer him as much as he needs to relieve fatigue. Has anyone else come from worldly life? Let him find out in practice what the word did not convince him of, and receive a model and example of moderation in food. Let the memories of the Christian meal and shameless poverty for the sake of Christ remain in him. And if he doesn’t get into the matter, but laughs at us, then he won’t bother us another time. On the contrary, when we see some of the rich people who place the pleasure of pleasant things among the first blessings, we greatly sympathize with them because, wasting their whole lives on vanity, idolizing their pleasures and in this life receiving their share of goods, they do not feel how, because of this pleasure, they are going to the ready fire and torment in it, and if the opportunity arises, we do not hesitate to tell them about it. And if we ourselves begin to cleave to the same thing and, as much as we have the opportunity, look for a servant for pleasure and expose ourselves, then I am afraid that in reality we will not create something that we destroy and of which we condemn others, and that we will not condemn ourselves in this, leading a feigned life and being transformed in this way and that. Are we really going to change our clothes when we need to meet noble people? If this is shameful, then it is even more shameful to change our meal for the sake of luxurious people. The life of a Christian is monotonous and has one goal - the glory of God. “Whether you eat or drink or whatever you do, do everything to the glory of God” (1 Cor. 10:31), says Paul, speaking about Christ. But worldly life is diverse and diverse, it changes in one way or another to please the one who meets it. Therefore, you, by filling your meal with the abundance and delicacy of foodstuffs against custom for the pleasure of your brother, condemn his voluptuousness and with your preparations reproach him for gluttony, convicting him of a passion for this pleasure. And isn’t it often, seeing the method and type of preparation, that we guess what is expected, who he is and what kind of person he is? The Lord did not praise Martha, who “was concerned about a great meal,” but said: “You are anxious and fussing about many things,” while not much, or even “only one thing is needed” (Luke 10:40–42), that is, not much in the consideration of preparation, but one in consideration of the goal, to satisfy the needs. You know what kind of food the Lord Himself offered to five thousand people. You also know Jacob’s prayer to God: “if... he gives me,” he says, “bread to eat and clothing to wear” (Gen. 28:20), and not “gives me” pleasure and luxury. And what about the wise Solomon? He says: “Give me neither poverty nor riches, feed me with daily bread, lest, being full, I deny You and say: “Who is the Lord?” and lest, having become poor, I should not steal and take the name of my God in vain” (Prov. 30:8-9); Moreover, by wealth he means abundance, and by poverty the complete impoverishment of what is necessary for life; the word “complacency” means the absence of both need and excess in what is necessary. But complacency for one is in one way, and for another in another, according to the state and what is needed in a certain case. For one needs food in larger quantities, and moreover, more solid, due to labor, while another needs food that is more tender, lighter and adequate in everything, due to weakness, but in general it is cheap and easily found by everyone. However, care and improvement of the meal are always necessary, so long as we do not go beyond the limits of need; but let the limit in the treat be the satisfaction of the needs of each of those who come, for it is said: “those who use this world” and do not abuse it (1 Cor. 7:31). And abuse is spending beyond need. Don't we have money? And there is no need to have it. Are our granaries not full? But we have daily food: we live by the labor of our hands. Why should the food given by God for the hungry be wasted on the whims of the luxurious, sinning in two ways: increasing the sorrows of some due to lack, and harming others due to satiety? Question 21. What should one observe when taking a seat and reclining during lunch or dinner? Answer . Since we have a command from the Lord, Who accustoms us to humility in everything, to take the last place when reclining at dinner (Luke 14:10): then he who tries to do everything according to the commandment must not leave this command unfulfilled. Therefore, if worldly people recline with us at meals, then in this regard it is appropriate for us to be an example for them, so that they do not become arrogant and do not seek primacy. And where everyone converges for the same goal, in order to demonstrate at all times the experiences of their humility, there, although everyone is obliged to take the last place, according to the commandment of the Lord, it is still not commendable to persistently strive for this again; since this violates decorum and makes noise. And intransigence to each other and arguing about this make us like those squabbling about primacy. Therefore, here too, carefully examining and testing what is appropriate for us, it is necessary to provide the order of reclining to the one receiving us, as the Lord himself decreed, saying that the order is appropriate for the owner of the house (Luke 14:10). For in this case, let us “bear with one another through love” (Eph. 4:2), doing everything “decently and in order” (1 Cor. 14:40), and we will prove that we are not showing off to people, not for the sake of popular rumor, with intransigence and strong stubbornness we display our humility, but with humility we will excel in humility; because there is more pride in contradiction than in reclining in the first place when we occupy it by order. Question 22. What clothing is appropriate for a Christian? Answer . Our message showed in advance that humility, simplicity, and an effort in everything to keep low value and low costs are necessary, so that bodily needs provide us with less reasons for entertainment. We must strive for the same goals when it comes to clothing. For if it is decent for us to try to be last among everyone, then, obviously, in this too it is preferable for us to be last. Just as fame-loving people seize glory for themselves through the clothes that clothe them, wanting to be looked at and called upon for their expensive clothes, so, obviously, the one who, out of humility, has placed his life at the last level, and in this must take the last place among all. Just as the Corinthians are accused at a common supper for “humiliating the poor” with their luxury (see 1 Cor. 11:22), so, of course, in the general and visible use of clothes, decoration that others do not have, as if disgracing the poor through comparison. Since the apostle says: “Do not be arrogant, but follow the humble” (Rom. 12:16), then let everyone ask himself, to whom is it more fitting for Christians to be likened – those living in royal palaces and clothed in soft garments, or the angel and preacher of the coming of the Lord, whom the greatest “of those born of women did not rise up” (Matthew 11:11) - I mean John, the son Zechariah, who had clothes “made of camel's hair” (Matthew 3:4)? Yes, and the ancient saints “wandered in sheepskins and goatskins” (Heb. 11:37). And the apostle showed the purpose of use, saying in one word: “Having food and clothing, we will be content with that” (1 Tim. 6:8), limiting himself to the covering alone and not falling into the forbidden flaunting of variegated and variegated decoration, because this was introduced into life later by the vain efforts of vain art. We also know the first use of clothing, which God gave to those who needed it. For it is said: “And the Lord God made... for them garments of skin” (Gen. 3:21). To cover up one's shame, the use of vestments was sufficient. Since another goal also comes in - to warm ourselves with clothes, it is necessary that the use be adapted to both goals - to cover our shame and serve as protection from the harmfulness of the air. And since in this very thing there is a lot, and others are of little use, we should prefer what can be used for a greater number of needs, so that the law of non-covetousness is not violated, and so that we do not have clothes prepared, some for use during the day, and others at night, but we must figure out how to acquire one such robe so that it can be sufficient for everything - both for a decorous vestment during the day and for the necessary covering at night. And from this it happens that in our appearance we have something in common with one another and that a Christian has some kind of distinctive stamp in his very attire. For what is directed towards one goal is most often identical with one another. The peculiarity of clothing is also useful, warning everyone and testifying in advance of our promise to live according to God, which is why those who meet us demand conforming behavior from us. For the indecent and indecent are not equally noticeable in people of any kind and in those who promise a lot about themselves. If a layman either beats someone himself, or receives blows in front of the people, utters indecent words, spends time in taverns, or commits other similar outrages, it will not suddenly be that someone else even pays attention to this, finding that everything that happened is in accordance with the usual way of life. And to a person who has taken a vow of strict life, if he neglects even a little of his duties, everyone pays attention and reproaches him for this, acting according to what was said: “When they turn, they will tear you to pieces” (see Matt. 7:6). Therefore, extending the vow to clothing serves as a kind of admonition for the weak, involuntarily keeping them from evil. Just as there is a certain peculiarity in the clothing of a warrior, and also in the clothing of a dignitary, and in the clothing of each rank, so that one can most often guess the rank by the attire, so a Christian has his own peculiarity - this is honesty (κοσμιοτης), which preserves decency and appropriateness even in clothing, betrayed by the apostle, who then orders the bishop to be “honest” ( κοσμιος) (see 1 Tim. 3:2), then he commands wives to be “in decent apparel” (1 Tim. 2:9), “decent,” of course, in terms of the purpose characteristic of a Christian. The same law, in my opinion, applies to shoes. At any time it is necessary to choose the one that is not refined, is more likely to be obtained and satisfies the purpose of use. Answer . That the use of a belt is necessary is proven by the saints who lived before us: John, who tied his loins with a leather belt (Matthew 3:4); and even before him Elijah, because as the difference of this man it is described: “that man was all full of hair and girded around his loins with a leather belt” (2 Kings 1:8). It is indicated that Peter also used a belt, as can be seen from the words of the Angel telling him: “Gird yourself and put on your shoes” (Acts 12:8). And blessed Paul, according to Agave’s prophecy about him, turns out to be using the belt, for it is said: “The man whose this belt is will be bound in this way in Jerusalem” (Acts 21:11). And the Lord commands Job to gird himself. As if to commemorate some kind of courage and readiness, he was told: “Today gird up your loins like a man” (Job 38:3). And all the disciples of the Lord were in the habit of using a belt, as can be seen from the prohibition not to have “brass in their belts” (Matthew 10:9). Especially those who intend to work with their hands need ease and unhindered movement, and therefore they need to use a belt, with which the clothes are pressed to the body, and warm it more, being collected from everywhere, and do not hinder his movements. For the Lord, when he was preparing to serve his disciples, “took a towel and girded himself” (John 13:4). We don’t even need to talk about the multitude of clothes, because this subject has been sufficiently weighed by us in the word about non-covetousness. If the one who has “two garments” is commanded to give to the one who does not have (see Luke 3:11); то явно, что приобретение большего числа риз, собственно для себя, запрещено. And whoever is forbidden to have two vestments, should he be given a law regarding their use? Question 24: Since we have been taught enough about this; then we should be taught how we should behave in relation to each other? Answer . Since the Apostle says: “Only everything should be decent and in order” (1 Cor. 14:40); then, in the mutual communication of the faithful, I consider that behavior to be decent and decent, in which the law of the bodily members is observed. Therefore, the one who is entrusted with the care of everyone will, as it were, replace the eye in assessing what has been done, in foreseeing and reviewing what will be done; the other will replace the ear, or the hand, when listening and putting into action what is entrusted to it; and in the same way, everyone will replace one of the members. Therefore, you need to know that it is not safe for the members of the body if each member neglects its duty, or does not use another member in what it was created by the Creator God (for if a hand or a leg does not obey the direction of the eye, then the first will necessarily touch something disastrous and destructive for the whole body, the last will stumble or be carried away into rapids; and if the eye closes its eyes and does not look, then it will inevitably destroy themselves together with other members who have suffered any of the above): so, for the superior, who is responsible for everyone, negligence is not safe, and for a subordinate, disobedience is not harmless and harmless; Of all things, there is greater danger for the one who seduces others. Напротив того всякий, кто на своем месте оказывает неленостное тщание и исполняет заповедь апостола, сказавшего: «в усердии не ослабевайте» ( Рим. 12, 11 ), тот получит похвалу за усердие; for negligence - the opposite of this, namely: mourning and grief; for it is said: “Cursed is anyone who does the work of the Lord carelessly” (Jer. 48:10). Question 25. About how terrible the judgment of the abbot is, who does not convict those who sin. Answer. Therefore, the one who is entrusted to take care of everyone, being obliged to give an account for everyone, must dispose himself in this way, knowing that if one of the brothers falls into sin because he did not first tell him the justifications of God, or having fallen into sin, remains in it, not being taught how to correct himself, then the brother’s blood will be exacted at his hands, as it is written (see Ezek. 33:8), and especially if, not through ignorance, he leaves something unattended pleasing to God, but out of flattery, indulging in the vices of everyone, will weaken the strict rules of life. For it is said: “Your leaders lead you astray and spoil the way of your paths” (Isa. 3:12); “Whoever troubles you, no matter who he is, will bear condemnation” (Gal. 5:10). Therefore, in order not to fall into this, we must follow the apostolic rule in our conversation with the brethren: “never,” he says, “have we had before you either words of endearment, as you know, or forms of self-interest: God is my witness! We do not seek human glory either from you or from others” (1 Thess. 2:5-6). Therefore, whoever is clean from these passions will perhaps lead a safe path, with a reward for himself and to the salvation of those who follow him. For whoever, not for the sake of any honors from people, not out of a desire to please and please (which is why he avoids even the opportunity to offend those who sin), but really sets out to work out of love, he, not daring to distort the truth in any way, boldly extends a genuine and sincere word to them, which is why what is further said by the Apostle comes to him: “But they were gentle among you, just as a nurse tenderly treats her children. So, out of zeal for you, we wanted to convey to you not only the gospel of God, but also our souls” (1 Thess. 2:7-8). And whoever is not like that is a blind guide, falling headlong himself and dragging others along with him. From what has been said, you can already see how bad it is for a brother to become a reason for wandering along the wrong paths. But this simultaneously serves as a sign of non-fulfillment of the commandment of love, because not a single father looks indifferently at his child, ready to fall into the ditch, and does not leave the fallen one in this fall. And how much more terrible is it to leave a soul in destruction, having plunged into the depths of evil, is it necessary to talk about it? Therefore, the abbot is obliged to the brethren to watch over their souls and care for the salvation of each, as if he were guilty, to give an account of them, and care so much as to show his care for them even to the point of death - not only according to the law of the Lord about love, common to all, “if anyone lays down his life for his friends” (John 15:13), but also according to the special law of those who said: “they wanted to convey to you not only the gospel of God, but also our souls” (1 Thessalonians 2:8). Question 26. About the fact that everything, even the secrets of the heart, must be revealed to the abbot Answer . But each of his subordinates, if he wants to show significant success and bring his life into a state in accordance with the commandments of our Lord Jesus Christ, must not leave a single movement of his soul in secrecy, not let a single word pass without testing, but reveal the secrets of the heart to those of the brethren who are entrusted with merciful and compassionate care for the weak. For in this way the praiseworthy will be confirmed, and the disapproving will not remain without proper healing, and with such mutual exercise, through gradual increments, perfection will be achieved. Question 27. That the superior of the brethren should remind the abbot if he stumbles Answer . Just as the abbot is obliged to guide the brethren in everything, so again the others have the obligation to remind the abbot if any error is suspected in him. But in order not to violate decorum, it is necessary to allow such reminders only to those who are superior in both age and prudence. Therefore, if something requires correction, then we will bring benefit to our brother, and through him to ourselves, when we return to the right path the one who serves, as it were, as a rule for our life and with his right life is obliged to expose our deviations from righteousness. If some are needlessly confused about the abbot, then, having been convinced by the discovery of what they unjustly suspected, they will be freed from condemning the abbot. Question 28. What kind of disposition should everyone have towards the disobedient? Answer . Whoever reluctantly obeys the Lord's commandments, first of all, everyone must show compassion, like a sick member, and the abbot is obliged to try to heal his illness with his admonitions. If he persists in disobedience and does not take corrective measures, then he must be harshly rebuked in front of all the fraternity and begged in every possible way to accept medicine. If, even after repeated admonitions, he does not come to shame, does not show his correction in practice, but, according to the proverb, is his own destroyer, then, although with many tears and sobs, nevertheless, as a damaged and completely useless member, it is necessary, in imitation of doctors, to be cut off from the general body. For doctors, as soon as they find a member infected with an incurable disease, so that the harm, having a pernicious effect on the members in contact with the patient, does not spread far, have the habit of taking it away by sections or cauterizations. We must do the same with those who are hostile to the commandments of the Lord or prevent them from being fulfilled, according to the command of the Lord Himself, who said: “If your right eye causes you to sin, pluck it out and throw it away from you” (Matthew 5:29). Humanity towards such people is close to that ignorant condescension, for the unpleasing use of which Elijah is accused in the reasoning of his sons. This false condescension towards those deeply rooted in vices is a betrayal of the truth, malice against the common good, the habit of looking with indifference at every vice. Then not only is what is written not fulfilled: “instead of weeping, so that he who has done such a deed may be taken out from among you” (1 Cor. 5:2), but, of necessity, what is added also happens: “a little leaven leavens the whole lump” (1 Cor. 5:6; Gal. 5:9). “Those who sin,” says the apostle, “rebuke them before everyone,” and immediately gives a reason for this, saying: “So that others also may have fear” (1 Tim. 5:20). Anyone who does not accept the healing offered to him by the abbot does not agree with himself. For if he does not agree to obey, but follows his own will, then why does he live with him? Why does he take him as the leader of his life? And whoever once decided to be included in the brotherhood, if he was chosen to be a ministering vessel, even if the command seemed beyond his strength, leaving judgment to the one who commands beyond his strength, show himself submission and obedience to the point of death, remembering the Lord that He “was obedient even to death, even the death of the cross” (Phil. 2:8). Resistance and dissent prove many bad things: the weakness of faith, wavering hope, arrogance and arrogance of disposition. For he who has not previously condemned the one who gave the advice and believes in the promises of God, trusting firmly in them, even if the commands are difficult, will not shy away from fulfilling them, knowing that “the sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us” (Rom. 8:18), and, convinced that “whoever humbles himself will be exalted” (Matthew 23:12), will show zeal beyond the expectations of the one who gave the command, knowing that “our momentary light suffering produces eternal glory in immeasurable abundance” (2 Cor. 4:17). Question 29. About one who performs his work with arrogance and murmuring Answer . The work of someone who grumbles or is seen to be arrogant should not be confused with the work of people who are humble in heart and contrite in spirit, and in general the pious should not benefit from it, for “whatever is high among people is an abomination to God” (Luke 16:15). Yes, there is another commandment of the Apostle, who says: “Do not murmur, as some of them murmured and were killed by the destroyer” (1 Cor. 10:10), and also: “not with grief or under compulsion” (2 Cor. 9: 7). Therefore, the work of such people is unworthy of acceptance, as a sacrifice not blameless, and it is impermissible to mix it with the work of others. For if those who brought “strange fire” to the altar experienced such anger (Lev. 10:1-2), then is it not dangerous from a disposition hostile to God to accept any work in the creation of the commandments? It is said: “What fellowship does righteousness have with iniquity? ...what complicity is there between the faithful and the unfaithful” (2 Cor. 6:14–15). Therefore, says the law, “(a wicked person) ... he who sacrifices a lamb is the same as one who strangles a dog; the one who brings the sevendal is the same as the one who brings swine’s blood” (Is.66:3). Therefore, the works of the negligent and controversial must be eliminated from the fraternity. And the superiors on this side need to have strict care so that they themselves do not violate the orders of the one who said: “Whoever walks in the path of integrity will serve me. He who acts deceitfully will not live in my house” (Ps. 100:6-7), and the one who mixes sin with the commandment and defiles his work by either being careless in his work or exalting himself in his advantages, so as not to help him become ossified in obstinacy by accepting his work without allowing him to come to the consciousness of his own vices. Therefore, the abbot must be convinced that unreasonable leadership over his brother brings upon him grave and inevitable wrath, for “his blood,” as it is written, will be required at his hand (Ezek. 33:8); and the subordinate must be ready to carry out every order without laziness, even the most difficult, with the confidence that “great is your reward in heaven” (Matthew 5:12). Therefore let the obedient be gladdened by the hope of glory, so that the work of the Lord may be accomplished with all joy and patience. Question 30. With what disposition should abbots take care of the brethren? Answer . Let the rector not be puffed up by the rank, lest he himself lose the blessedness promised to humility (Matt. 5:3), or “become proud and do not fall into condemnation with the devil” (1 Tim. 3:6). But let him be sure that caring for many is serving many. Just as one who ministers to many wounded, cleanses the pus from each wound and provides them with benefits according to the quality of the injury, does not consider his service a reason for exaltation, but rather for humiliation, languor and burden, especially the one who is entrusted with healing the ailments of the brotherhood, as a common servant of all and obliged to give an account of everyone, must think and worry a lot. In this way he will achieve his goal, because the Lord said: “Whoever wants to be first must be last of all and servant of all” (Mark 9:35). Question 31. About what should accept services from the abbot Answer . However, even the corporal service rendered by those who apparently have an advantage in the brotherhood must be accepted by the lower brethren. For the law of humility imposes on the superior the obligation to serve, and shows the inferior that it is not indecent for him to accept services. The example of the Lord leads us to this, and He Himself did not disdain to wash the feet of His disciples and they did not dare to resist this. On the contrary, Peter, who at first did not agree to this out of great reverence, immediately turned to obedience, having learned the danger of disobedience. Therefore, the subordinate has nothing to fear that he will not achieve the goal of humility when he accepts a service from his superior. For the service is often provided to him more for teaching and as a convincing example than for a necessary need. Therefore, show humility in obedience and imitation and, resisting under the guise of humility, do not commit acts of pride and arrogance, because contradiction shows autocracy and insubordination, serves more as proof of arrogance and disdain than humility and obedience in everything. Therefore, it is necessary to obey the one who said: “bearing love with one another” (Eph. 4:2). Question 32. What kind of disposition should one have towards relatives according to the flesh? Answer . Once accepted into the brotherhood, the abbot should not allow them to have fun with anything, to, under the pretext of visiting their own, move away from the brethren and lead a life unwitnessed by anyone, and to agree to take care of their relatives in the flesh. For the statute does not generally approve of the words “mine” and “yours” being used in brotherhood, for it is said: “all who believed had one heart and one soul; and no one called anything of his property his own” (Acts 4:32). Therefore, parents according to the flesh or brothers of one of the brethren, if they live according to God, should use the services of everyone belonging to the fraternity, just as they would be fathers and relatives to all. For, says the Lord, “whoever does the will of My Father in heaven is My brother, and sister, and mother” (Matthew 12:50). But I consider it appropriate to entrust the care of them to the abbot of the brotherhood. And if they are still devoted to worldly life, then we have no common relationship with them, who try without entertainment to succeed in that which is good and places us before the Lord. For besides the fact that we do not bring them any benefit, we fill our lives with anxiety and confusion, and we invite the opportunity for sins to ourselves. On the contrary, those who despise the commandments of God and despise the work of piety, if they come to visit their own, should not be accepted as not loving the Lord, Who said: “He who does not love Me does not keep My words” (John 14:24). But “what fellowship is there between righteousness and iniquity?... Or what partnership is there between the faithful and the unfaithful?” (2 Cor. 6:14–15). Most of all, those who are still just learning the virtues should try by all means to take away the reason for sin, of which the most important is the remembrance of their previous life, so that what was said does not happen to them, that they returned with their hearts to Egypt (see Numbers 14:4), and this most often happens during constant conversations with relatives according to the flesh. In general, we should not allow our own or someone else to have conversations with brothers unless we are sure about them that the conversation is for spiritual edification and improvement. If you need to say a word to those you meet once, then leave this to those who have been entrusted with the gift of speech, because they have the ability to both speak intelligently and listen for the building of faith, just as the apostle clearly teaches that not everyone has the ability to speak, but that not many have this gift, when he says: “To one is given by the Spirit the word of wisdom, to another the word of knowledge” (1 Cor. 12:8), and in another place: “so that he may be able to instruct in sound teaching and rebuke those who resist” (Titus 1:9). Question 33. How to have a date with your sisters? Answer . Whoever has once renounced marriage will obviously much earlier renounce the cares that the Apostle calls the cares of the married man, “how to please his wife” (1 Cor. 7:33), and will completely cleanse himself of all care taken to please a woman, fearing the judgment of the one who said: “For God will scatter the bones of men-pleasers” (Psalm 52:6). Therefore, she will not agree to have a date with a man out of sheer pleasure, but will come on a date only at the request of need, out of zeal for one’s neighbor, to which God’s commandment obliges everyone. However, those who wish should not simply be allowed a date, and not every time and place is convenient for it. But if, according to the apostolic commandment, we want “Do not give offense either to the Jews, or to the Greeks, or to the church of God” (1 Cor. 10:32), to do everything “properly... decently and in order” (1 Cor. 14:40), and “let all this be for edification” (1 Cor. 14:26), then it is necessary to appoint and face, and time, and need, and place. And through all this, just as every shadow of evil suspicion will be avoided, so in all respects the proof of the sedateness and chastity of those who are allowed to see each other and have a meeting about what is pleasing to God, regarding bodily needs, or the care of souls, will be visible. But with this there must be at least two on each side, because one person conveniently falls (not to say anything more) to suspicion and does not have the power to confirm what is said, according to the clear definition of Scripture, that “every word was confirmed by two or three witnesses” (Matthew 18:16), but no more than three, so that there is no obstacle to diligence in diligence, in accordance with the commandment of our Lord Jesus Christ. And if one of the others living in the brotherhood needs to say or listen to something that actually concerns someone, then they themselves should not enter into an interview with each other, but let the chosen elders and the chosen elders be their confidants in this matter, and thus, through their mediation, what is necessary will be discussed. Let the same decorum be observed not only between women and men, or between men and women, but also between persons of the same sex and persons of the same sex. Those talking, above all else, in all reverence and dignity, must be prudent in questions and answers, faithful and reasonable in what to say, and fulfill what was said: “he will give strength to his words in judgment” (Psalm 111:5), so that those who trusted them will fulfill their needs, and together will not remain in doubt regarding what they were talking about. And for the sake of bodily needs, let others serve who have earned approval, who are older in age, appearance, and morals, honest, so as not to hurt anyone’s conscience with evil suspicion, “for why should my freedom be judged by someone else’s conscience?” (1 Cor. 10:29). Question 34. How should the fraternity manage its employees' needs? Answer . And those who in each brotherhood are in charge of the internal distribution of servants for needs must certainly be people capable of imitating those who fulfilled what was said in the Acts: “to everyone was given what anyone needed” (Acts 4:35). They are obliged to take great care of mercy and long-suffering towards everyone, not to give suspicions of partiality towards anyone, or of a special inclination towards some, according to the instructions of the apostle, who said: “doing nothing through partiality” (1 Tim. 5:21), or again in rivalry, which the same apostle rejects as completely indecent for Christians, saying: “And if anyone wanted to argue, then we have no such custom, neither the church God's" (1 Cor. 11:16); because such people take away from some what they need, namely from those with whom they compete, and give to others what is unnecessary, namely from those towards whom they have an inclination; but the first shows brotherly hatred, the second shows partiality, which is most worthy of reproach, and thus the unanimity of love in the brotherhood is dissolved, and evil suspicions, envy, quarrels, and reluctance to do business take root. So, for the sake of the above, as well as many other similar consequences, those who distribute in the fraternity what is served according to needs must be cleansed to the utmost degree from partiality and rivalry. They must recognize a similar disposition in themselves; and both themselves and those who have another task related to the service of the brothers are obliged to show all diligence, as serving not men, but the Lord Himself, Who, in His great goodness, ascribes to Himself the honor and care that we show to those who have dedicated themselves to Him and promises for this inheritance of the heavenly kingdom, for He says: “Come, you blessed of My Father, inherit the Kingdom prepared for you from the creation of the world. ...Just as you did it to one of the least of these brothers of mine, you did it to me” (Matthew 25, 34, 40). And, on the contrary, they should know the danger of negligence, remembering who said: “Cursed is everyone who does the work of the Lord carelessly” (Jeremiah 48:10), because not only will they be cast out of the kingdom, but they will also hear the terrible and terrible sentence of the Lord on such people: “Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels” (Matthew 25:41). If But those who are entrusted with guardianship and the duty to serve find so many benefits in their diligence, and for negligence are subjected to such a judgment, then those who have accepted this responsibility require what kind of feat in order to show themselves worthy of the names of the brothers of the Lord, according to the teaching of the Lord, who said: “For whoever does the will of My Father in heaven, he is My brother, and sister, and mother” (Matthew 12:50 )? Whoever does not set the will of God as the goal for his entire life, so that in his healthy state he can prove the work of love through thoroughness in the works of the Lord, and during any illness he joyfully demonstrates patience and generosity, he is in danger. The first greatest danger for him is that he is alienated from the Lord, having separated himself from some of his brothers by not fulfilling the will of God; and the second danger is that one dares to unworthily partake of what has been prepared for the worthy. Therefore, in this too, it is necessary to remember the Apostle, who said: “We, as companions, beg you, so that the grace of God will not be received by you in vain” (2 Cor. 6:1); and those called to the place of the brothers of the Lord should not offend such grace of God and betray such dignity by negligence about the will of God, but rather obey the same apostle who says: “I beseech you to act worthy of the calling to which you have been called” (Eph. 4:1). Question 35. Is it necessary to found many brotherhoods in one village? Answer . The proposed question will conveniently explain to us an example of bodily members used for many things. For the word showed that the body, with a good structure, adapted to any mode of action, needs eyes, a tongue and other necessary and most important members; but it is difficult and rarely possible to find a soul capable of being an eye to many. If the very strictness requires that the abbot of the brotherhood be prudent and strong enough in words, and sober, and compassionate, and with a perfect heart, seek God’s justifications, then is it possible to meet many such people in one village? And even if it happened that two or three such people were found - a matter, however, not an easy one and something we have not yet encountered - then it is much better to take charge of them together and make each other’s work easier, so that, for example, during the absence or lack of time of one of them, or in some other circumstances (due to which one abbot often happens to be absent from the fraternity), the other would be ready to compensate for the lack. And if this does not happen, then another can go to another brotherhood that needs a leader. Also, the experience of what is happening in the world can help us a lot in solving the proposed question. Just as those skilled in common arts have competition with those practicing the same art, and this usually produces rivalry in the most inconspicuous way, so most often the same thing happens in ascetic life. Having begun by competing in a wonderful matter and trying to outdo each other, or in hospitality, or in multiplying the number of companions, or in some other similar matter, over time they get into quarrels. Then the brethren coming from other monasteries are in great doubt, and instead of peace they find difficulty; They share their thoughts on whether to join this or that brotherhood; and the preference is offensive, and it is impossible to fully appreciate one or another brotherhood, especially when haste is required; and initially those entering the hostel become very worried about which of the abbots they should choose as the leader of their lives; to choose one, without a doubt, means to disapprove of the others. And from this, from the very beginning, they are infected with exaltation, not preparing themselves to be disciples, but getting used to being judges and connoisseurs of brotherhood. So, since there is nothing good in the separation of monasteries, and much that is contrary to it is evident, it is completely useless to separate one monastery from another. But if this separation had happened before, then we must hasten to correct it, especially after experiencing the harm from experience. Remaining in the division is an obvious rivalry: “And if anyone wanted to argue,” says the apostle, “we do not have such a custom, nor the churches of God” (1 Cor. 11:16). And what is an obstacle to connection? Are they vital needs? But with a common life, they are easy to acquire, because one lamp, one hearth and something similar can be enough for everyone. For if there is anything else, then it is precisely this convenience that must be sought by all means, bringing the acquisition of what is necessary to the smallest quantity. Moreover, people who would provide the brotherhood with needs from the outside, in a separate life, need a larger number, and in a common life - half. And how difficult it is to find a person who would not disgrace the name of Christ, but during absences, when meeting with the laity, behaved worthy of his vow - this is known to you even before my words. Then, how can those who are in division edify those living in the world, either in case of need, inclining them to peace, or convincing them to fulfill other commandments, if they themselves bring evil suspicion on themselves by not uniting? Moreover, we hear what the Apostle writes to the Philippians: “Complete my joy: have the same thoughts, have the same love, be of one accord and of the same mind; Do nothing out of selfish ambition or vanity, but out of humility consider each other to be superior to yourselves. Let each one not take care of himself (only), but each one also of others” (Phil. 2:2–4). What proof of humility is greater than that the superiors of the fraternity submit to each other? For if they are equal in spiritual gifts, then it is better for them to strive together, as the Lord himself showed us this by sending the apostles “in twos” (Mark 6:7). And each of them, without a doubt, will wish to joyfully submit to the other, remembering the word of the Lord, Who says: “He who humbles himself will be exalted” (Luke 18:14). And if it happens that one is shorter and the other is taller, then it will be much more useful for the weak one if he is accepted into the community by the stronger one. And isn’t this a clear disobedience of the apostolic commandment, which says: “Let each one not be concerned about himself (only), but each one also about others” (Phil. 2:4) For, as I reason, with separate residence it is impossible to succeed in this, when each brotherhood has care only for those who belong to it, but shuns caring for others, which, as I said, obviously contradicts the apostolic commandment. And from the repeated testimony in Acts about the saints, about whom it is written in one place: “those who believed were one heart and one soul” (Acts 4:32); and in another: “All the believers were together and had everything in common” (Acts 2:44), it is clear that they had no division, no one lived according to their own will, but they were all governed, being under the same care, and this was observed in a number that reached as many as five thousand, from which, perhaps, there were many things that, according to human calculation, seemed an obstacle to the union. And if in each village the number of brethren present is much smaller, then what reason will allow them to be divided among themselves? Oh, if only it were possible that not only those gathered together in one village would always live together, but that many brotherhoods in different places, under the united care of people capable of impartially and wisely arranging what is beneficial for everyone, would be edified into “unity of the Spirit in the bond of peace” (Eph. 4:3)! Question 36. About those leaving the brotherhood Answer. Once you have agreed to live together, it is impossible to leave the brotherhood without any reason. And if they do not remain with their intention, then there are two reasons for this: either harm from the community, or inconstancy of thoughts in the person changing his intention. He who separates from his brethren because of harm, let him not hide this reason in himself, but let him expose the harm, acting as taught by the Lord, who said: “If your brother sins against you, go and tell him his fault between you and him alone,” and so on (Matthew 18:15). And if what he requires is corrected, then he has gained the brethren and does not dishonor communication with them. And if he sees that they remain in evil and do not agree to correction, then by declaring it to people who are capable of judging such a matter, then, with the testimony of many, he will leave the brotherhood. But he will not leave the brethren, but strangers, because the Lord compares the one who persists in evil with a pagan and a tax collector, for he says about such a person: “He will be to you as a pagan and a publican” (Matthew 18:17). If, out of his own frivolity, he is torn away from the fraternal union, let him heal his weakness, and he who does not agree to this should not be accepted into any brotherhood. And if another is carried away to another place according to the Lord’s commandment (see John 14:31), then such people do not leave the brotherhood, but fulfill God’s care for themselves. And sound reason does not approve of any other reason for leaving the brethren, firstly, because this dishonors the name of our Lord Jesus Christ, which has united the brethren, and secondly, because the conscience of each before the other cannot be clear, but they will remain suspicious of each other, this clearly contradicts the commandment of the Lord, who said: “If you bring your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, and go first and be reconciled to your brother, and then come and offer your gift” (Matthew 5:23-24). Question 37. Should one neglect business under the pretext of prayers and psalmody? What are the proper times for prayer? First of all, is it necessary to do needlework? Answer . Since our Lord Jesus Christ says that not just everyone and in any case is “worthy of food,” but “he who works” (Matthew 10:10), and the Apostle commands us to work and do with our own hands “useful things” in order to have something to give to “the needy” (Eph. 4:28), then from this it is self-evident that we must zealously engage in handicrafts. For the goal of piety must be considered not as an excuse for inaction and not as a distance from work, but as an incentive to asceticism, to great labor, to patience in sorrows, so that we too can say: “in labor and in exhaustion, often in vigils, in hunger and thirst” (2 Cor. 11:27). This way of life is useful to us not only by the exhaustion of the body, but by love for our neighbor, so that through us God may give contentment to our weak brothers, following the example given in Acts by the Apostle, who said: “In everything I have shown you that, by laboring in this way, you must support the weak” (Acts 20:35), and also: “so that there may be something to give to the needy” (Eph.4:28); and in such a way that we too may be worthy to hear: “Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave Me food; I was thirsty, and you gave Me something to drink” (Matthew 25:34–35). And what evil is idleness? Is it necessary to talk about this when the Apostle clearly commands the one who does not do not even eat (see 2 Thessalonians 3:10)? Therefore, just as much as everyone needs to eat food every day, they also need to do as much as they can. For it was not in vain that Solomon wrote in praise: “he does not eat the bread of idleness” (Prov. 31:27); and the apostle also writes about himself: “they ate no one’s bread for nothing, but labored and labored night and day” (2 Thess. 3:8), although, preaching the Gospel, he had the right to live from the Gospel. And the Lord believed that laziness was combined with wickedness, saying: “the wicked and lazy servant” (Matthew 25:26). Likewise, the wise Solomon not only praises the one who is engaged in the work mentioned above, but also denounces the lazy one by comparing him to the smallest animals, saying: “Go to the ant, you sluggard” (Proverbs 6:6). Therefore, we must be afraid that on the day of judgment the same thing will not be said to us, when He who gave us the strength to do our work will require work commensurate with our strength, because “from everyone to whom much has been given, much will be required” (Luke 12:48). Since some avoid work under the pretext of prayers and psalmody, you should know that although there is a time for everything else, according to the word of Ecclesiastes: “a time for every thing” (Eccl. 3:1), but for prayers and psalmody, as for many other things, every time is suitable. Therefore, while you move your hand to work, or with your tongue, when this is possible, it is better to say, it is useful for the building of faith, or, if this is impossible, with your heart “with psalms and hymns and spiritual songs” (Eph. 5:19) sing praises to God, as it is written, and in the meantime make a prayer, giving thanks to Him who has given strength of hands for deeds and wisdom of mind for the acquisition of knowledge. Who gave the substance from which the tools are made and which is decorated with the art that we happen to be engaged in, thus praying to direct the works of our hands to the goal of pleasing God. In this way, we will achieve spiritual composure when, according to the above, in every action we will ask God for success in action, giving thanks to Him who bestowed active power, and observe the goal of pleasing Him. For if we do not use this method, then how can what is said by the Apostle be combined: “Pray without ceasing” (1 Thess. 5:17), and: “working night and day” (1 Thess. 2:9)? So, if the law prescribes thanksgiving at all times, and by nature and reason it turns out to be necessary for our life, then we should not neglect the times of prayer established in brotherhoods, which we have chosen out of necessity, because each of them in a special way reminds us of the benefits given by God. Thus, we should not neglect the morning, so that the first movements of the soul and mind are dedicated to God, so that we do not undertake anything else with care until we are rejoiced by the thought of God, according to what is written: “I remember God and tremble” (Ps. 76:4), so that our bodies are not set in motion for work until we fulfill what has been said: “I pray to You.” God! Hear my voice early, I will appear before You early and wait” (Ps. 5:3-4). Then, at the third hour, one should stand for prayer and gather the brethren, if it happens that everyone is especially busy with their own business; Remembering the gift of the Spirit given to the apostles at the third hour, everyone must bow down with one accord, so that they themselves may become worthy of receiving sanctification and ask the Spirit for guidance and teaching for their benefit, imitating the one who spoke. “Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from Thy presence, and take not Thy Holy Spirit from me... and strengthen me with the sovereign Spirit” (Ps. 50:12-14); and in another place: “Let Your good Spirit lead me into the land of righteousness” (Ps. 142:10); and thus get down to business again. And if some, due to the nature of affairs or places, have to be somewhere very far away, then they are necessarily obliged, without delaying at all, to fulfill everything that has been established together, because “where two or three are gathered in My name,” says the Lord, “there I am in the midst of them” (Matthew 18:20). At the sixth hour we recognized the need to pray in imitation of the saints who said: “Evening and morning and at noon I will pray and cry, and He will hear my voice” (Ps. 54:18); Moreover, in order to get rid of the attack and the midday demon, the ninetieth Psalm is also read. The fact that we need the ninth hour for prayer was conveyed to us by the apostles themselves in the book of Acts, where it is narrated that “Peter and John went together to the church at the ninth hour of prayer” (Acts 3:1). And at the end of the day, we need both thanksgiving for what was given to us on this day or was successfully completed by us, and confession of what we did not fulfill, whether our sin was voluntary or involuntary, or even secret, whether it consisted of words or deeds or was contained in the very heart - for everything we must propitiate God with prayer. For reviewing the past is very useful, so that we do not fall into similar sins again, which is why it is said: “meditate in your hearts on your beds, and be quiet” (Ps. 4:5). Again, even when night falls, we need to ask that our rest be undisturbed and free from dreams, reading the ninetieth Psalm at this hour. And that we need midnight for prayer, Paul and Silas betrayed this, as the history of Acts says, saying: “About midnight Paul and Silas, praying, sang praises to God” (Acts 16:25). And the psalmist says: “At midnight I rose to praise You for Your righteous judgments” (Ps. 118:62). And again we need to get up for prayer, anticipating the morning, so that the day does not find us in sleep and on the bed, according to what was said: “My eyes anticipate the morning watch, so that I may delve deeper into Your word” (Ps. 118, 148). Those who have decided to live carefully for the glory of God and His Christ should not neglect any of these times. I believe that the variety and diversity of prayers and psalmody at set hours is also useful for the reason that uniformity often leads the soul to some kind of indifference and distraction, and through the change and variety of psalmody and reading at every hour, its desire acquires new strength and sobriety is renewed. Question 38. Since it has already been sufficiently shown that prayer should not be abandoned, and that it is necessary to engage in work, should we find out what crafts are appropriate for our rank? Answer . It is not easy to define crafts in particular; because for some these are required, and for others both, according to the convenience of classes in each country. But it is possible to depict in general terms what their choice should be; these are crafts that do not disturb the peace and silence of our lives, do not require much trouble in obtaining the substance characteristic of them and much trouble in selling the products, and do not lead to indecent and harmful meetings of men or women with us. But we must always keep in mind that we have our own special goal - simplicity and cheapness, because we avoid cases of serving human lusts, “which plunge people into disaster and destruction.” (1 Tim. 6:9), working something they require. Thus, in weaving, we allow products that are used in ordinary life, and not those invented by lustful people for the purpose of catching and entangling young people in their nets. Likewise, in shoemaking, we will serve with our craft those who are looking for what is necessary to satisfy their needs. And the crafts of carpentry, carpentry and agriculture, although in themselves necessary for life, provide a lot of useful things, and in their own significance are not rejected by us, however, when they either break the silence from time to time, or distract the brothers from the unity of life, then, of necessity, we shy away from them, preferring such occupations in which a life undisturbed and committed to the Lord is maintained, and those who devote themselves to the deeds of piety are not distracted from ordinary psalmody, from prayers, from deanery in everything else. And when there is no harm from them to the life we ​​have chosen, then they are preferable to many, especially agriculture, which produces what it needs on its own and saves farmers from long wanderings and from running here and there, unless, as has been said, it creates rumors and confusion among us either with neighbors or with those living together. Question 39. How should you sell products and behave during absences? Answer . We must try to ensure that the products are not sold somewhere far away and that we ourselves do not appear to be sold to people. For staying in one place is much more decent and useful, both for mutual edification and for strict frugality in daily food. Why is it better to take away and subtract a few prices, rather than to go far away for a small profit? And if experience proves that this is impossible, then we must choose places and cities where pious people live, so that our absence will not be fruitless for us. And many brethren should come to the established marketplaces, each bringing their own product, and set off on the road together, so that they can complete the journey with psalmody, prayers and mutual edification, and when they arrive at the place, choose one hotel, both for mutual protection, and in order not to miss out on our time for either day or night prayer and so that meetings with intractable and self-seeking people take place for us without harm when we meet with them in large numbers, and not one on one, because even the most arrogant people do not want to have many witnesses to their injustice. Question 40. About trading at church meetings Answer . But the law shows that we are not accustomed to the kinds of auctions that happen in places where martyrs are honored. For there is no other reason why Christians are obliged to come to martyr churches, or to places nearby, as for prayer, and so that, remembering the firmness of the saints who fought for piety to the point of death, they themselves would be aroused to similar zeal, remembering the most terrible wrath of the Lord, Who always and everywhere, as it is written, was “meek and lowly in heart” (Matthew 11:29), but raised a scourge against those some who bought and sold near the church, because trade turns the “church of prayer” into a “den of thieves” (Matthew 21:13). If others before us violated the custom that had power among the saints, and instead of praying for each other, worship God together with many, shed tears before Him, propitiate Him for the sins we have committed, thank Him for His benefits and be edified by a word of consolation, which, as is known, was still observed in our time, if in return for this both the place and the time are turned into bargaining, games and general market, then it is not proper for us to follow these people and participate in the matter to approve an absurd innovation. On the contrary, we must imitate the meetings that are described in the Gospels under our Lord Jesus Christ, and fulfill what is prescribed by the Apostle, as being close to such an example. He writes like this: “When you come together, and each of you has a psalm, there is a teaching, there is a tongue, there is a revelation, there is an interpretation, let all this be for edification” (1 Cor. 14:26). Question 41. About power and obedience Answer . Even in permitted studies, one should not allow everyone to study what he wants, but what he is recognized as capable of, because he who has renounced himself, put aside all his desires, does not do what he wants, but what he is taught. The law does not allow one to choose what is useful for oneself, since someone has entrusted the care of himself to others, who will assign him to the very thing for which in the name of the Lord they are recognized as capable. For whoever chooses an occupation for himself according to his own desire accuses himself, firstly, of self-indulgence, and secondly, of having resorted to such an occupation either for worldly glory, or in the hope of profit, or for some other similar reason, or that, out of laziness and effeminacy, he prefers the easiest. And to be guilty of this is a sign that he has not yet freed himself from the vice of passions. He who wants to fulfill his own aspirations from worldly things has not yet denied himself, if he is still carried away by the desire for gain and glory, and has not yet put to death his “earthly members” (Col. 3:5), who does not endure labor in his work, but on the contrary, exposes himself to proud conceit, thinking that his own judgment is more correct than the verdict of many. Therefore, if anyone knows art that is not condemned by society, he should not give it up, because neglecting what has already been acquired shows fickleness of thoughts and unsteadiness of will. And if he does not know, then let him not choose for himself, but let him accept what is approved by many, so that obedience may be observed in everything. Just as it has been proven that it is not decent to allow oneself to choose, so it is reprehensible not to accept what is approved by others. And if someone knew art, but the brotherhood did not like its use, then let him readily throw it in as proof that he has no attachment to anything worldly. For to create “the desires of the flesh and the mind” (Eph. 2:3), according to the word of the Apostle, is characteristic of one who has no hope (see 1 Thess. 4:13), and obedience in everything is worthy of approval, because the Apostle himself praises some for “giving themselves first to the Lord, then to us according to the will of God” (2 Cor. 8:5). But everyone needs to be attentive to his work, take care of it with love and with unflattering care, with attentive care, as if God Himself was overseeing him, to do it impeccably, so as to always have the boldness to say: “as the eyes of servants are turned to the hand of their masters... so are our eyes to the Lord our God” (Ps. 122:2), and not to run from one task to another, because our nature is not is suddenly able to keep up with many activities: hardworkingly doing one job is more useful than lightly touching on many things. Entertainment with many activities and moving from one thing to another, in addition to the fact that it does not lead to the end of things, also exposes the long-standing inconstancy of character, or produces it if it did not exist before. If, however, a need arises, the capable person should be helped in other arts. And you should not do this on your own, but when you are invited, because this is not our main occupation, but forced by circumstances - just as in bodily members, when a leg gives way, we lean on our hand. And here again, just as it is not good to start a task on your own, so not to take on what is ordered is worthy of condemnation; one must try to ensure that the passion of conceit does not find food for itself and that the rule of obedience and humility is not violated. Although the care of the tools primarily concerns the artist in each work, however, if he happened to overlook something, as a common property of all, the tools require the proper care of those who first noticed the oversight. For although the use of tools is private, the benefit from them is general. To neglect the affairs of another art, as something that does not concern us, serves as proof of alienation. It is indecent for those who are engaged in the arts to appropriate tools for themselves in full control, so that either the abbot of the brotherhood does not allow them to be used for whatever he wants, or considers himself the right to sell them, or exchange them, or transfer them in some other way, or to buy new ones for those that exist. For whoever once decided not to be the master of even his own hands, but left their activity to the disposal of another, will he act accordingly, autocratically disposing of the tools of art and using them as property? Question 42. For what purpose and with what disposition should a handicraft worker work? Answer . You also need to know that one who does handicrafts must work not in order to satisfy his needs with his product, but in order to fulfill the commandment of the Lord, who said: “I was hungry, and you gave me something to eat,” and so on (Matthew 25:35). For worrying about yourself is completely forbidden by the Lord, who said: “Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will wear...” - and added: because the pagans are seeking all these things (Matthew 6:25, 32). Therefore, everyone in their work should set the goal of helping those in need, and not their own needs. For in this way he will avoid condemnation for self-love and will receive a blessing for brotherly love from the Lord, Who says: “Inasmuch as you did it to one of the least of these brothers of Mine, you did it to Me” (Matthew 25:40). And let no one think that our word is contrary to the saying of the Apostle, who said: “That they should work in silence and eat their own bread” (2 Thess. 3:12), for this is said to disorderly and idle people: for them it is better to live an idle life, so that each one serves himself and is not a burden to others. For he says: “We hear that some among you act disorderly, do nothing, but are fussy. We exhort and convince such people... so that they, working in silence, eat their bread” (2 Thess. 3:11-12). The same idea is conveyed by the words: “we labored and labored night and day, so as not to burden any of you” (2 Thessalonians 3:8), because the apostle, out of brotherly love, in order to pacify the disorderly, subjected himself to labor that was not required of him. And whoever hastens to perfection tends to engage in handicraft day and night (see 2 Thessalonians 3:8), “so that he may have something to give to the needy” (Eph. 4:28). For he who trusts in himself or in someone who has taken care of his needs, who also recognizes either his own handicraft, or the handicraft of someone living together with him as a sufficient source for maintaining life, as one who has placed his trust in man, is in danger of falling under the oath, which says: “Cursed is the man who trusts in man and makes the flesh his support, and whose heart departs from the Lord” (Jer. 17:5); Moreover, Scripture with the words “who trusts in a person” prohibits having hope in another; with the words “and makes the flesh his support,” he does not allow one to have trust in oneself, but he calls both a departure from the Lord and then shows the end of both hopes: “He will be like heather in the desert and will not see when good things come” (Jer. 17:6), which makes it clear that to rely on oneself or on anyone else means to depart from the Lord. Question 43. The method of doing handicrafts has been sufficiently conveyed to us, and if we need to add anything to this, we will actually learn it. We ask for an explanation of what kind of superiors a brotherhood should be, and how they should govern those living with them? Answer . Although the main thing has already been said about this, however, since you want (which is good) for this part to be more clearly understood (for what is the abbot and the boss, such are the subordinates for the most part), then this too needs to be examined not lightly. So, it is necessary that the rector, remembering the commandment of the Apostle, who says: “Be an example for the faithful” (1 Tim. 4:12), present in his life a clear example of every commandment of the Lord, so that he does not leave those taught any reason to consider the commandment of the Lord impossible to fulfill or conveniently neglected. And, firstly (which is the most important thing), he needs, by the love of Christ, to succeed in humility so much that even when he is silent, the example of his deeds serves as a lesson that teaches more powerfully than any word. For if the goal of Christianity is to imitate Christ to the extent of becoming human, as much as this is in accordance with the knowledge of everyone, then those who are entrusted with the guidance of many are obliged, through their people, to encourage those who are still weak to move forward into likeness to Christ, according to the words of Blessed Paul: “Be imitators of me, as I am of Christ” (1 Cor. 11:1). Therefore, they are the first to achieve the measure of humility shown by our Lord Jesus Christ, and must become an exact example. For Christ says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). Therefore, let meekness of disposition and humility of heart distinguish the abbot. If the Lord was not ashamed to serve His servants, but was pleased to be a servant of the earth and dirt, which He Himself created and Himself formed into man (for He says: “I am among you as one who serves” (Luke 22:27)), then how should we behave with those who are equal to us, so that we can think that we are imitating Him? This is one of the qualities that should especially be present in a rector. Then he must be gentle-hearted, generously endure if anyone, due to inexperience, fails to fulfill any of his duties, not indulge in sins, but with meekness endure those who are disobedient and with all gentleness and moderation give them medicine, be able to invent a method of healing appropriate to weakness, not reprimanding with arrogance, but “with meekness” admonishing and punishing, according to what is written (2 Tim. 2:25), to be prudent in present affairs, prudent in considering the future, to have the strength to strive with the strong, to bear the weaknesses of the powerless, to be able to do and speak everything for the improvement of those living with him. The abbot should not assign primacy to himself, but should be chosen as a leader in other societies and show sufficient experience of his good behavior in his previous life. For it is said: “And such people must first be tested, then, if they are blameless, they must be allowed into service” (1 Tim. 3:10). Whoever is so and so elected, let him accept the leadership and establish deanery in the fraternity, assigning to everyone occupations who are capable of what. Question 44. To whom should external assignments be given and what kind of report should be required from those who have returned? Answer . Instructions should be given to someone who can travel without harm to his soul and with benefit to those who meet him. If there is no one capable of this, then, in the absence of necessary needs, it is better to endure all sorrow and distress, even to the point of death, rather than, for the sake of bodily consolation, to lose sight of the undoubted harm: “It is better for me to die,” says the apostle, “than for anyone to destroy my praise” (1 Cor. 9:15). And this speaks of what is in our will; What can we say about what is done according to the commandment? However, the law of love does not leave one without consolation even in such a need. For if it happens that in one brotherhood there is no person who could be sent with benefit, then neighboring brotherhoods will make up for the lack, making common and inseparable sendings, and with such communication with the strongest, the weak in soul and weak in body were protected. And the abbot must do this in advance, so that, when needs arise, such a precautionary measure does not turn out to be impossible due to the shortness of time. Upon the return of the absentee, it is necessary to test him, what he did, what kind of people he had meetings with, what conversations he had with them, what thoughts were in his soul, whether he spent the whole day and the whole night in the fear of God, whether he sinned in anything, whether he violated any rule, and, if he did, was he forced by external circumstances, or brought about by his own carelessness? And what is done correctly must be confirmed with approval, and what is wrong must be corrected with careful and prudent instruction. In this case, the travelers will be more careful, concerned about the need to give an account, and they will not think of us that we were not caring about their lives during our absence. And that this was the custom of the saints, history conveys this in the book of Acts, narrating how Peter, upon his return to Jerusalem, gave an account to the local Christians about his communication with the pagans (see Acts 11:2. etc.), as well as Paul and Barnabas, returned and gathered the Church, proclaimed “all that God had done with them” and then “Then the whole assembly fell silent and listened to Barnabas and Paul telling what signs and wonders God had done through them” (Acts 15: 4, 12). Moreover, you need to know that brotherhoods must by all means avoid vagrancy, trade and profits obtained by tavern. Question 45. About the fact that in addition to the abbot there should be another who, in the absence or lack of time of the abbot, could take care of the brethren Answer . Since it often happens that the abbot, either due to physical illness, or due to the need to be absent, or for some other circumstance, leaves the fraternity, then let another be elected, with the approval of the abbot and others capable of giving such approval, so that, in the absence of the abbot, he can take charge of the brethren. Thus, those living in the monastery will receive a word of consolation from one; the brotherhood, in the absence of an abbot, in violation of the rules and faithful deanery, will not take on the appearance of some kind of government, but to the glory of God it observes what is established in it with general approval. And he will give prudent answers to the strangers who come, so that those who demand a word will receive edification according to the merits of their question, and the fraternal society will not be ashamed. For if everyone equally interferes with speech, then this makes noise and serves as a sign of disorder, and the apostle, even those worthy of the gift of teaching, does not allow many to speak suddenly, saying: “But if there is a revelation to another of those sitting, then the first shall be silent” (1 Cor. 14:30): and he also denounces the inappropriateness of such disorder, saying: “If the whole church comes together, and everyone begins to speak in (unfamiliar) tongues, and If those who do not know or who do not believe come to you, will they not say that you are mad?” (1 Cor. 14:23). And if the stranger, out of ignorance, proposes a question to another, asked instead of another person, even if he could answer sufficiently, however, for the sake of decorum, let him remain silent and indicate to whom this part is entrusted, as the apostles did under the Lord. In this way, the discussion of the word will be orderly and decent. For, if in bodily healing not everyone is allowed to use a medicine or any instrument on the sick, but only to those who have acquired the art of this through long-term experience, practice in healing and teaching from those who know, then what is the reason for everyone to indiscriminately take up healing with words, where, if even the smallest thing is overlooked, this brings very great harm? In such a society, where the very distribution of bread is not allowed to everyone, but such service belongs to one, and this is entrusted to him after testing, shouldn’t it be even more true that only one person, most capable of this, should serve spiritual food to those who need it, and with discernment and caution? Therefore, it is no small arrogance for those asked about the judgment of God to dare to answer fearlessly and at random, and not point to the one who is entrusted with the stewardship of the word, and who, because he is “a faithful and prudent steward”, is chosen to “distribute to them in due time” (Luke 12:42) spiritual food, and, according to what is written, to arrange “for his words in judgment” (Psalm 111:5 ). If the one who is obliged to give answers does not finish something, and another comes up with this, then do not suddenly begin to denounce, but privately communicate his thought: because for the lower ones this turns into an excuse for exaltation before the higher ones. Why, whoever gave an answer, although useful, but not according to the requirements of his duty, is subject to punishment for violating decorum. Question 46. About not covering up the sins of your brother and yourself Answer . Every sin must be revealed to the superior, either to those who have sinned themselves, or to those who have learned about the sin, when they themselves cannot heal it according to the commandment of the Lord (see Matt. 18:15). For silent sin is festering harm in the soul. As a benefactor we call not the one who retains harmful things in the body, but on the contrary, the one who brings them out through painful means and incisions, or throws out the harmful things through vomiting, or in general, through the discovery of a disease, makes the method of cure known: so, obviously, to hide a sin means to prepare the patient’s death. For it is said: “the sting... of death is sin” (1 Cor. 15:56); “Better is open reproof than hidden love” (Proverbs 27:5). Therefore, do not hide the sins of one another, lest a brotherly lover become a fratricide. Don't hide it from yourself either. Question 47. About those who do not accept orders made by the superior Answer . Whoever does not accept the orders of the abbot must directly express his objection to him in private, if he has any strong reason consistent with the intention of Scripture, or silently carry out what is ordered. If he himself is ashamed, then let him use others as intermediaries for this, so that when the order is contrary to Scripture, he will save himself and his brethren from harm, and if it turns out to have a proper basis, how will he free himself from vain and dangerous doubt - for it is said: “But he who doubts, if he eats, is condemned, because it is not according to faith” (Rom. 14:23), - so in other simple-minded people he will not create an inclination to disobedience, - for “if,” says the Lord, “a millstone had been hung around his neck and thrown into the sea, rather than that he should offend one of these little ones” (Luke 17:2). If some persist in disobedience, complaining in secret, but not publicly declaring their grief, then as sowing doubts in brotherhood, shaking confidence in the commandments, as teachers of disobedience and disobedience, may they be cast out from the brotherhood. For it is said: “Cast out the wicked from among you,” because “A little leaven leavens everything” (1 Cor. 5:13:6). Question 48. About the fact that one should not be curious about the actions of the abbot, but should be attentive to one’s own business Answer. And so that it is not easy for anyone to fall into a similar disease of doubt, to the detriment of himself and others, the following rule must generally be observed in the fraternity: no one should enter into curious investigations about the actions of the abbot at all, and not be curious about what is being done, except for those who are close to the abbot both in degree and in prudence, and whom he himself, of necessity, will allow to consult and discuss common affairs, obeying the instructions of what was said: “do everything with council" (see Sir. 32, 21). For if we have entrusted him with the construction of our souls, as a person who will give an answer to God in this, then it is completely reckless not to trust him in matters of the most unimportant and to harbor inappropriate suspicions against his brother, and to give others a reason for this. And therefore, so that this does not happen, “In what (title) anyone is called, brethren, let each one remain in that” (1 Cor. 7:24), and having completely devoted himself to the care of his duties, he is not curious about other matters, imitating the holy disciples of the Lord, whom a conversation with the Samaritan woman could lead to suspicion, “but not one said: what do you require? or: what are you talking to her about? (John 4:27). Question 49. About misunderstandings in the brotherhood Answer . In case of misunderstandings in the fraternity, when some do not agree on something, there is no need to persistently argue among themselves, but should leave the solution to those more capable. And so that order is not disrupted and there is no reason for ridicule and idle talk, if everyone asks about everything, it is necessary to choose one person who would have the right to doubt some, either to propose it to the brotherhood for general discussion, or to bring it to the attention of the abbot. In this case, the consideration of issues will be carried out more thoroughly and wisely. For if knowledge and experience are needed in any matter, then they are even more needed in such matters. And if no one allows the inexperienced to use tools, then all the more the use of words must be given over to capable people who are able to recognize the place, the time, and the manner of questions, which, objecting without curiosity and prudently, as well as listening wisely, can accurately lead to solutions to questions for general edification. Question 50. How should the abbot give reprimands? Answer . But let the abbot also reprimand those who have sinned without passion, because to reprove a brother with irritation and anger does not mean freeing him from sin, but plunging himself into errors. Therefore it is said: “instruct your opponents with gentleness” (2 Tim. 2:25). One should neither be strict when seeing contempt for oneself, nor show condescension towards the sinner when one sees that another is despised; but in this particular case it is necessary to express indignation at the bad deed. For in this way he will avoid suspicion of self-love and, by the difference in his actions in his own and someone else’s affairs, he will prove that he does not hate the sinner, but is disgusted by sin. And whoever shows the difference in indignation, not in what has been said now, but in the opposite way, is clearly indignant not for the sake of God and not out of fear for the sinner, but out of his own love of glory or lust. Whoever shows zeal against one who degrades the glory of God by transgressing the commandment, and at the same time has brotherly love for a brother who is in danger of losing salvation through sin, because “the soul that sins shall die” (Ezek. 18:4), in case of any sin it is necessary to rebel, as if against the sin itself, and by the severity of punishment to prove the ardor of the disposition. Question 51. How should the misdeeds of a sinner be corrected? Answer . And let the correction of those possessed by passion be carried out according to the law of medical science, not being angry with the weak, but fighting the disease, and both acting in defiance of weakness, and, if necessary, treating mental illness with strict treatment, for example: vanity - by prescribing exercises in humility, idle talk - by silence, excessive sleep - by staying awake in prayers, bodily inactivity - by labor, indecent eating - by ineating, grumbling - by excommunication, so that none of the brethren agrees to do handicrafts with him, so that his product, as said above, is not mixed with the products of others, until he proves through sincere repentance that he has freed himself from infirmity. And even then, his work done during the murmur should not be taken to serve the needs of the brethren, but distributed among other needs, for which a sufficient basis is shown above. Question 52. With what disposition should one accept punishment? Answer . Just as the abbot, according to what we have said, should heal the weak without passion, so those being healed should accept punishments not in hostility and not torment the care that the abbot, out of compassion, makes for the salvation of the soul. For if those who are physically ill trust doctors so much that they consider them benefactors, even when they cut, or burn, or bother to take bitter medicines; then it is a shame for us to be the doctors of our souls, when they bring about our salvation with their harsh treatment, not to have the same disposition when the apostle says: “Who is it that makes me glad, and yet accept sorrow from me?” (2 Cor. 2:2) and again: “This is the very thing that you are offended by God, how much diligence has done in you?” (2 Cor. 7:11). Therefore, looking at the end, we must consider as a benefactor the one who causes us “sorrow” “for God.” Question 53. How should arts teachers correct children’s misdeeds? Answer . Those who teach art, as soon as students sin against art itself, must themselves expose their errors and correct their mistakes. When the misdeeds of the disciples show corruption of character, such as: disobedience, contradiction, laziness in studies, idle talk, lying, or anything similar that is forbidden to the pious, then it is necessary to expose them, bringing them to the overseer of general deanery, so that they can come up with both a measure and a method for healing sins. For although punishment is the healing of the soul, it is not permissible to punish anyone, just as it is not permissible to heal, but only to whom the superior allows, after his long trial. Question 54. About the fact that the superiors of the fraternity should inform each other about their affairs Answer . But it is good that the superiors of the fraternities, at certain times and in certain places, have meetings at which they inform each other about cases that have occurred beyond any assumption, about incorrigible moral vices, and about how they acted in each case, so that the error committed by someone is more reliably revealed in the court of many, and what was done correctly is confirmed by the testimony of a larger number. Question 55. Is it consistent with the purpose of piety to use medical remedies? Answer . Just as every aid of the arts against the infirmities of nature is given to us by God, for example, agriculture, because what naturally grows from the earth is not enough to satisfy our needs, the art of weaving, and similarly architecture, because the use of coverings is necessary for decency and for the sake of the harmfulness of the air, so is the art of medicine. Since our body, which is disturbed by everything, is subject to various types of damage, both occurring externally and generated internally by the food we eat, and is brought into exhaustion by excesses and deficiencies, God, who controls our entire life, has allowed us the art of medicine, which, as an example of spiritual healing, has the goal of ridding us of what is unnecessary and replenishing what is insufficient. Just as if we were still living in a paradise of sweetness, we would not have the need for agricultural inventions and labors, so if we were not subject to suffering due to the gift that was given to us at creation and was preserved by us until the fall, we would not need the benefits of the medical art to relieve ourselves. But just as after our exile to this place, after it was said: “By the sweat of your brow you will eat bread” (Gen. 3:19), in order to alleviate the sorrowful consequences of the curse, through long-term experience and many labors on the earth, we developed the art of agriculture, because God gave us intelligence and the ability to comprehend this art, so, since we were commanded to return again to the land from which we were taken, and since we are associated with painful flesh, which for sin is condemned to corruption and through this was subjected to these infirmities, then the help of the medical art is given to us, although to some extent it is provided to those suffering from illnesses. For the herbs that are useful for this or that disease did not grow by themselves, but, obviously, by the will of the Creator, they were produced for the purpose of serving for our benefit. Therefore, the properties contained in roots, in flowers, in leaves, in fruits and in juices, and in metals and in the sea of ​​openly usable flesh - all this is similar to the invention of food and drink. But what is refined, unnecessary and requires long labor and, as it were, turns our whole life into caring for the flesh, should be forbidden to Christians. And we must try to use art in such a way, in case of need, that we do not place it alone as the cause of health or a painful condition, but accept the benefits it offers for the glory of God and as a model of care for the soul. Given the lack of medical benefits in this art, we should not place all hope for alleviating sorrows, but on the contrary, know that the Lord either will not allow us to be tempted more than we can bear (see 1 Cor. 10:13), or, as in that time, having created clay, anointed our eyes and ordered us to wash ourselves in Siloam (see John 9:6-7), then limited ourselves to one will, saying: “I want you to be cleansed” (Matthew 8:3), but he allowed others to fight difficult illnesses in order to make them more skillful through testing, so sometimes he touches us invisibly and imperceptibly, as soon as he finds this useful for our souls, and sometimes he deigns that we use material aids in our weaknesses, through the duration of healing, rooting in us the remembrance of grace or, as I said, pointing out some sample for caring for the soul. For just as it is necessary for the flesh to remove what is alien and to fill in what is missing, so in our soul it is necessary to remove what is alien to it and to accept into it what is appropriate to its nature, because “God created man upright” (Eccl. 7:29) and created us “for good works, which God prepared beforehand for us to do” (Eph. 2:10). And just as there, to heal the body, we endure sections, cauterizations, and the taking of bitter medicines, so here, for spiritual healing, we must accept the harshness of an accusatory word and the bitter medicine of punishment. And to those who do not understand, the prophetic word says reproachfully: “Is there no balm in Gilead? isn't there a doctor there? Why is there no healing for the daughter of my people?” (Jer.8, 22). And if in chronic illnesses we wait a long time for healing from painful and varied benefits, then this is a sign that sins in the soul must be corrected by hardworking prayer, long-term repentance and strict behavior, the sufficiency of which for healing has already been shown to us by the word. So, on the grounds that some do not use the art of medicine well, we should not avoid all use of it. For on the basis that those who are immoderate in their pleasures to invent luxury use the arts of cooking, or baking, or weaving, transgressing the limits of necessity, we should no longer reject all arts in general, but on the contrary, by their correct use we must expose what is damaged by them. Likewise, in the discussion of the art of medicine, there is no reason to condemn the gift of God because of its crafty use. It would be bestial to hope for health solely from the hands of a doctor, which, as we see, is the case of other miserable people who are not ashamed to call doctors their saviors. But even this will be stubbornness if, in any case, you avoid using the art of medicine. On the contrary, as Hezekiah “layer of figs” (2 Kings. 20:7) did not consider the first reason for his health and did not attribute the healing of his body to this, but to the glorification of God he added thanksgiving for the creation of figs, so we, receiving blows from God, who arranges our lives with goodness and wisdom, will ask Him first to know the reasons why He strikes us, and then deliverance from sorrows, that is, so that He “in temptation... would grant relief, so that we can endure it” (1 Cor. 10:13). Let us accept with gratitude the grace of healing given to us either through wine and oil, as was the case with the one who “was caught by robbers” (Luke 10:30), or through figs, as was the case with Hezekiah. And let us not make a difference whether God’s care came to us in an invisible way, or through something bodily, although the latter often brings us more strongly to the consciousness of the Lord’s mercy. Often, when we fall into illnesses that serve as punishment for us, we are condemned to endure treatment by painful means as part of the punishment. Therefore, sound reason suggests not to give up either sections, or cauterizations, or the unpleasant taking of sharp and difficult medications, or staying without food, or the exact fulfillment of all strict instructions, or abstinence in everything that upsets health, however (I repeat again), without losing sight of the goal - spiritual benefit, that is, so that the soul in all this, as in the example, learns to take care of itself. But there is a considerable danger of falling into this false idea that every illness requires medical help, because not all illnesses occur naturally and happen to us either from an incorrect lifestyle, or from some other material principles, in which cases, as we see, medical art is sometimes useful, but often illnesses are punishments for sins imposed on us in order to encourage conversion. It is said: “Whom the Lord loves, he punishes” (Proverbs 3:12); and: “That is why many of you are weak and sick, and many are dying. For if we judged ourselves, we would not be judged. Having been judged, we are punished by the Lord, so as not to be condemned with the world” (1 Cor. 11:30-32). Such people must, in silence, leaving medical care, endure the illness sent to them until they recognize their sins, following the example of him who said: “I will bear the wrath of the Lord, because I have sinned against Him” (Mic. 7:9). They must show their correction by bearing fruits worthy of repentance, and remember the Lord, who said: “Behold, you have recovered; Sin no more, lest anything worse happen to you” (John 5:14). It sometimes happens, at the insistence of the evil one, that the humane-loving Lord gives over another great ascetic to him to fight and overthrows his high position with the high patience of His servants, which, as we know, happened with Job. Or, as an example of the impatient, God plagues people who are able to endure sorrows even to the point of death - such was Lazarus, who was covered with many scabs and about whom it is not written that he asked anything from a rich man or was dissatisfied with his position, for which he was honored with repose in Abraham’s bosom, as having accepted “evil” in his life (see Luke 16:25). We find that the saints have another reason for their illnesses, like the Apostle: so that they would not think that he transgresses the limits of human nature and so that no one would conclude that he has something special in the natural order (as the inhabitants of Lycaonia did, bringing crowns and bringing oxen (see Acts 14:13), in commemoration of human nature he had a long-term illness. What would be Do such people benefit from the art of medicine? Isn't it more dangerous for them to deviate from their sound mind to care for the body? And those who, through a bad lifestyle, have themselves acquired illness, should, as was said before, use bodily healing as some kind of model and example for caring for the soul. For according to the medical law, it is also useful for us to abstain from what is harmful, to choose those who serve for the benefit, and to comply with prescriptions. And let the very transition of the flesh from a painful state to a healthy one serve as a consolation for us, so that we do not despair in the reasoning of the soul, as if it could not return from a sinful state through repentance to its characteristic perfection. Therefore, just as one should not completely shun the art of medicine, it is also inappropriate to place all one’s hope in it. But just as we use the art of agriculture and ask the Lord for fruits, or we entrust the helm to the helmsman and pray to God to save us from drowning, so when we bring in a doctor when our minds allow this, we do not give up our trust in God. But it seems to me that this art contributes a lot to abstinence. For I see that it cuts off voluptuousness, does not approve of satiety, rejects as something unhealthful, variety in foods and excessive inventiveness in seasonings and in general calls insufficiency the mother of health. Why, in this regard, his advice is not useless for us. So, whether we use the prescriptions of the medical art or reject them for any of the above reasons, may the goal be preserved - pleasing God, may spiritual benefit be achieved and may the commandment of the Apostle be fulfilled, who said: “Whether you eat, drink, or whatever you do, do everything to the glory of God” (1 Cor. 10:31)! You might be interested in: