Первая заповедь блаженства. Блаженни нищии духом, яко тех есть Царство Небесное

Lesson 1-e. Explaining the First Beatitude I. Everyone has seen and sees the poor physically; therefore, in order to paint an image of spiritual poverty, let us first depict physical poverty in order to explain the same to others. A beggar, as the word itself shows, is one who has nothing of his own, who expects everything only from the mercy of others: he does not have his own piece of bread to quench his hunger, and the usual drink for most to quench his thirst; has no shelter where to lay his head if they don’t give him money to sleep, has no clothes unless a compassionate person takes pity and buys him, or, although he has clothes, they are old, dirty, full of holes, worthless, which you don’t even want to touch; He is disdained by everyone, reproached by everyone; he is like rubbish, like some kind of dung, although some are poor in the eyes of God, perhaps like gold refined in a furnace. An example is the gospel Lazarus. II. Now let us apply these traits of a beggar physically to a beggar spiritually. A poor person in spirit is a person who sincerely recognizes himself as a spiritual poor man, having nothing of his own; who expects everything from the mercy of God - who is convinced that he can neither think nor desire anything good unless God gives good thoughts and good desires - that he cannot do a single truly good deed without the grace of Jesus Christ; who considers himself more sinful, worse, lower than everyone else; who always reproaches himself and does not condemn anyone; who recognizes the clothing of his soul as nasty, gloomy, stinking? worthless and does not cease to ask the Lord Jesus Christ to enlighten the robe of his soul, to clothe him in the imperishable robe of righteousness; who constantly runs under the roof of God, having no security anywhere in the world except the Lord; whoever considers all his wealth to be a gift from God for everything, diligently thanks the Giver of all blessings and willingly gives a portion of his wealth to those who need it, that is who is poor in spirit. And such and such a poor spirit is blessed, according to the word of the Lord; because where there is humility, the consciousness of one’s poverty, one’s poverty, wretchedness, there is God, and where God is, there is cleansing of sins, there is peace, light, freedom, contentment and bliss. It was to such a poor spirit that the Lord came to preach the gospel of the kingdom of God, as it is said: “To preach Me to the poor as an ambassador” (Luke 4:18), to the poor in spirit, and not to those who are rich; for their pride repels the grace of God from them, and they remain an empty and stinking church. Don’t people willingly extend a hand of help and mercy to those who are truly poor and are in dire need of the most necessary things? How much more does God have mercy on spiritual poverty, fatherly condescend to its call and fill it with His spiritual treasures? “Fill those who hunger with good things” (Luke 1:53), it is said. Aren't the valleys abundantly irrigated with moisture, aren't the valleys blooming and fragrant? Aren't there snows and ices and lifelessness on the mountains? High mountains are an image of proud people; valleys - the image of the humble; “Every wilderness will be fulfilled, every mountain and hill will be humbled” (Luke 3:5). “The Lord resists the proud, but gives grace to the humble” (James 4:6). III. So, blessed are the poor in spirit, that is, those who consider themselves to be nothing, as those are the Kingdom of Heaven. (Extracted from the Complete Collection of Works of Archpriest John (Sergiev), vol. I, p. 157). Lesson 2. Types of “spiritual poverty” or humility “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). I. The humble Jesus Christ wants us to be humble: “learn from Me, for I am meek and lowly in heart,” says the Savior. Who is humble? II. He who has humility, that is, the consciousness of his unworthiness before God and people, is humble before God, humble before people, humble in himself, or what is the same, humble in his judgments about himself. a) Humility fears God, tries in every possible way to please God, shuns all evil with trepidation, fulfills God’s commandments with reverence, does not rely on itself, relies in everything on the mercy and help of God, never loses sight of God, attributes everything that happens in life to God. He accepts happiness as a gift of God’s goodness, and considers misfortune to be a work of the Lord’s mercy. He does everything good for God. For God he spares neither his strength, nor his property, nor his peace of mind, nor his life. The life history of people who adorned themselves with humility serves as proof of this. Such were the Blessed Virgin Mary, the Prophets, Moses, David and the Apostles. These people, rich in wondrous, godly deeds, did everything for God, out of motives of humility. b) Humility treats superior people with respect, talks about them both openly and secretly with respect, prays to God for their health, well-being and salvation, where appropriate, shows them unquestioning obedience and obedience. Humility treats equals meekly, shows mutual politeness, mutual love, mutual goodwill. In the event of troubles, almost inevitable in life, humility reveals patience, hides grievances, generously endures annoyances and undeserved ones, in the hope of gaining the love of your neighbor through patience. Humility treats the lower ones humanely, tolerates their weaknesses, forgives mistakes, cares about their well-being, takes an active part in their joys, but also grieves over their ill-being. Therefore, humble people are pleasant to people and always deserve a good opinion of themselves. c) The humble, reverent towards God, thinking respectfully about their neighbors, have modest, humble thoughts about themselves. The humble do not lose sight of the fact that they are insignificant, weak creatures, subject to sins, who always need God’s help, are in no way better than their neighbors, and therefore are obliged to help their neighbors, to honor them, to love them. Are they adorned with power and dignity? They attribute this to God, the dispenser of power and elevating men from insignificance to the degree of glory. Are the humble gifted with excellent powers of mind and heart? They are convinced that these gifts came to them at birth without their merits, without their labors, “from the Father of lights, from whom comes every perfect gift” (James 1:17). Do the humble possess wealth? They are not proud of these earthly blessings, and look at themselves as mere guardians to whom wealth has been entrusted for proper use for the glory of God and for the benefit of their neighbors. Whether the humble person is poor, in a low lot, or unhappy, he endures everything with patience and does not consider himself worthy of a better lot, due to his sins. III. But who can count all the types of humility? Christian humility is deep, like the sea, and its types are innumerable, just as the drops of the sea are innumerable, as the sand lying on the shores of the sea is innumerable. And the benefit is not to measure the area of ​​humility, but to learn humility. Let us seek this soul-saving benefit, brethren, and strive to fulfill these words of Christ: “Learn from Me, for I am meek and lowly in heart.” Amen. (Compiled from the Words and Speeches of Jacob, Archbishop of Nizhny Novgorod, part 3, 4th ed.). Lesson 3. About the reasons that prompt us to be humble. I. Humility should be a necessary accessory to our life. Just as water is a fish’s own element, so humility is our own element for us. Humility must be in our words, in our thoughts. Let us consider what prompts us to humility. II. a) Both our body and soul encourage us to humility. How weak we are in body! We are born in sickness, we grow in weakness. Without food and drink we die. And even with food and drink, our life is very fragile. Not many of us live to old age; most of us, due to the frailty of our bodies, die in childhood. And those who live to old age are mostly oppressed by illness, troubled by seizures, and debilitated by decrepitude. Our body, subject to fatigue and weakness in life, after death gives in to decay, stinks, becomes food for worms and turns to dust. Neither strength, nor sweet food, nor beauty protect our body from destruction and decay. We are so insignificant in body! And therefore we must humble ourselves, like corruption and dust. III. b) But our soul gives no less reasons for humility, like our body. True, our soul has a great advantage over our body. She is gifted with reason and free will. She is immortal. But for all its advantages, it is subject to disadvantages. It is the abode of passions, the abode of evil inclinations, the repository of ungodly thoughts, the abode of darkness and ignorance, the abyss of sins. Who can boast of freedom from sinful impurities? “If we say that we have no sin, we deceive ourselves and the truth is not in us” (1 John 1:8), says John the Theologian. If this happens to us, to our soul, then what should we be proud of? Isn’t it better for us, seeing our weaknesses, to humble ourselves before the eyes of God and before people? It is not proper for a prisoner surrounded by chains to be proud, much less it is proper for a sinner to be proud and boastful, burdened with sinful bonds that humiliate human nature and make it a slave of passions, whims and vices. Yes, if we were pure, and honest, and blameless, and holy, then even in that case we have nothing to be proud of, and in that case, everything that we have that is good and holy is not ours. All this is God’s work, a gift of grace. We “are not content to think that good things are from ourselves, but our contentment is from God” (2 Cor. 3:5), says the Apostle Paul. Yes, and Jesus Christ said: “without Me you can do nothing” (John 15:5), that is, good and holy. Consequently, our most excellent and highest virtues are qualities that come from God, and not from our powers. Such virtues are like a loan, and therefore should humble us, as reminding us of our weakness, of our poverty. c) Moreover, what motivates us to humility is that humility is pleasing to God, and pride is disgusting to Him. God blesses the humble and rejects the proud. “God opposes the proud, but gives grace to the humble” (1 Peter 5:5), says the Apostle Peter. In fact, when has humility failed to excel and not succeed in obtaining the favor and love of God? Humility saved Noah from the flood, humility exalted Moses, humility exalted David, humility made the Virgin Mary the Mother of God, humility raised the prophets, apostles, martyrs and other ascetics of faith and virtue to the heights of heaven. Yes, even if this did not convince us to humility, then let us at least obey the conviction of Him, in whose hand our life and death, and heaven and hell, and earth and heaven, let us obey the voice of Christ the Savior, who says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29). III. Let us be humble, beloved, as the weak, as sinners, considering pride a sinful and indecent thing for us, given our physical and mental weaknesses. Amen. (Compiled from “Words and Speeches” by James, Archbishop of Nizhny Novgorod, part 3). Lesson 4e. One must avoid external and earthly glory and seek internal and heavenly glory. I. No, brethren, virtue is better and more pleasing to God than humility or spiritual poverty. Humility likens a person to the Lord Himself, Who says: “Learn from Me, for I am meek and lowly in heart” (Matthew 11:29); to the humble or poor in spirit the Savior promises the first reward: “blessed are the poor in spirit, for of them is the kingdom of heaven.” “Humility,” teaches St. John Climacus, “there is a door to the kingdom of heaven.” “Humility,” says another church father, “is the fullness of all virtues.” Where there is humility, there is love: only a humble heart is capable of loving in a Christian way, therefore humility is the Mother not only of all virtues, but also of love itself. II. All saints were adorned with humility, despite all their great virtues. Let's look at these humble people who humiliated themselves in front of everyone, let's see who they really were. Patriarch Abraham was humble; he said about himself: “I am earth and ashes” (Gen. 18:27). But who is this Abraham? This is the father of believers, who has no equal among the patriarchs. King David was humble; he said about himself: “I am a worm, and not a man” (Ps. 21:7). But who is this David? This is a porphyry-bearing prophet, who has no equal among kings. The Apostle Paul was humble; he wrote about himself: “I am the least of the apostles, and am not worthy to be called an apostle” (1 Cor. 15:9). But who is this Paul? This is one of the chief apostles, who worked more than anyone else in the work of preaching. The Blessed Virgin Mary was humble. Having heard the good news from the angel about the conception of the Son of God, she said: “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for He has looked upon the lowliness of His servant” (Luke 1:46–48). But who is this humble Virgin Mary? “This is the Most Holy Virgin, the Mother of God, higher than the cherubim and more glorious than the seraphim.” However, why should we give too many examples? To list the humble means to list men who are high in spirit and saints in life. Let's end it all together. Who is Christ Jesus, Who throughout His life, until His death, continually humbled and humbled Himself, Who did not want to break the broken reed and quench the smoking flax? Who is this meek and humble of heart who washed the feet of His disciples? The highest wisdom, the most perfect holiness, the radiance of the glory of the Father and the image of His hypostasis; in a word, God is in the flesh. So, all the saints were adorned with humility - all the saints shunned and avoided human glory. Why is it necessary to avoid human glory? a) Because, firstly, it is difficult for a person to endure glory without harm to his soul. This is difficult not only for those who are passionate or who struggle with passions, but also for those who have overcome passions and for saints. Although they were granted victory over sin, their changeability was not taken away, the opportunity to return to sin and under the yoke of passions was not taken away, which happened to some due to a lack of vigilance over themselves, when they allowed trust in themselves, in their spiritual state. The Monk Macarius the Great narrates that a certain ascetic who lived with him received the gift of healing in such abundance that he healed the sick with just the laying on of hands, but, being glorified by men, he became proud and fell into the very depths of sin. (Conversation XXVII, 16). In the fourth century, there lived in Egypt a holy elder who had a special gift for working miracles and, because of it, great fame among people. He soon noticed that pride began to take hold of him, and that he was unable to overcome it through his own efforts. The elder resorted to God with the warmest prayers that he might be allowed to become possessed for the sake of humility. God fulfilled the humble forgiveness of His servant, and allowed Satan to enter into him. The elder was subjected to all the fits of the madman for five months: they were forced to put chains on him; the people, who flocked to him in large numbers, glorifying him as a great saint, left him, declaring that he had lost his mind, and the old man, having got rid of human glory and the pride arising in him about this glory, thanked God, who saved him from destruction. Salvation was accomplished through minor languor and dishonor before carnal people, who did not understand that because of the signs the devil brought disaster to the old man, and through open demonic possession the old man was returned to a safe path by the wondrous mercy of God. (Patrologiae L. LXXII. De vit. patrim. lib. IV, cap. XIII). b) Therefore, secondly, external and earthly glory must be despised, because external glory in itself has no value and does not deserve to be an object of search for a Christian, who must strive for eternal, heavenly, spiritual glory. Saint Tikhon of Zadonsk speaks about this: “Honor and nobility are so highly revered by the sons of this age, and it is impossible to say... But this fruit is red on the outside, but rotten on the inside, and when adversity and troubles occur, or when death is inevitable for all, it falls and disappears, as if it did not exist. Then the high-born is from the simple, and the master is no different from the slave. Then everyone will recognize an empty name and title, like a puffed-up bottle, but idle. And what happens to the soul, which lived in a noble body, ruled over people, but itself worked through the passions, denounced and judged people, but itself is convicted by conscience and the law?.. What happens to it?.. We know that “God does not accept the face of man” (Gal. 2:6), that “everyone accepts what he has done with the body, either good or evil” (2 Cor. 5:10). Moreover, in His word we read that “the most severe judgment prevails” (Wis. 6:5-8). The honor and nobility of this world without true Christian nobility are subject to greater judgment and condemnation”... “I am not condemning noble persons here, be it not,” says the same saint, but ambition and love of glory, which cannot be accommodated with true Christian nobility and faith, according to the word of Christ (John 5:44). And I admit that it is a pagan thing to chase after vain glory—a pagan thing that only seeks what suits their feelings. Christians are ashamed to imitate the pagans in this - Christians, whose hearts should be raised to another, incomparably better, nobility by faith" ... After this, Saint Tikhon of Zadonsk asked the question: what is the true glory that a Christian can desire? And this is how he answers this question: “To be a true Christian, a son of the Orthodox Church, a member of the body of Christ, to have fellowship with the Father and His Son Jesus Christ... All the glory of the kings and princes of this world is nothing before Him. This glory is not seen now, but will be revealed at the last day (1 John 3:2). But vain love of glory does not allow a poor person to reach this true glory. Love of fame, I say, and not the glory of this world. For there is nothing else to have glory and honor in this world; another thing is to desire and seek glory and honor in this world. True Christians and saints can and do have glory in this world, but they do not seek it, and even more so run away from it. Love of fame is a sign of addiction to the world, but it is criminal and not befitting a Christian heart.” (From the works of St. Tikhon of Zadonsk). III. Therefore, bro. my beloved, having rejected external and vain glory, let us take care of acquiring internal, spiritual glory. One great preacher of our church, Metropolitan Filaret. Moskovsky (see His Sermons, vol. IV, ed. 1882, p. 563) speaks about inner glory: “Tell the decorated church: you are not the palace of the heavenly Bridegroom. His palace is the immaculate heart. He “dwells faith in hearts” (Eph. 3:17). “Say to the graceful garments: none of you is fit to be a “bridal garment” (Matthew 22:12), in which they enter the royal wedding and without which they are cast out into utter darkness. This garment will not be woven in the camp, nor will it be brought from a foreign land: it is partly given from above, partly produced by each one’s own exploits, according to what is said: “Put on your Lord Jesus Christ” (Rom. 13:14) “Put on the womb of compassion, kindness, humility, meekness and long-suffering” (Col. 3:12) “Tell the luxurious feast: this is not where the heavenly Guest will be received, although He promised to “come in and dine with everyone who opens the door to Him” (Rev. 3:20). He has a different food: “Man shall not live on bread alone, but on every word that proceeds from the mouth of God” (Matthew 4:4). He must open the doors of the heart: prayer, love and observance of His word open them: “If anyone loves Me, he will keep My word, and My Father will love him, and we will come to him and make our abode with him” (John 14:23), “Say to the thoughts of vanity and greed when they approach your good deeds: get away, “foxes that destroy the grapes” (Song. 2:15): we want to preserve the untouched fruit of the grapes for the Lord.” With the help of the now indicated and similar spiritual reflections and exercises, “may the heavenly Father grant you, brethren, according to the riches of His glory, to be strengthened with power by His Spirit in the inner man” (Eph. 3:16), so that, having “glory within,” we may be worthy to appear of eternal glory. Amen. (Priest Gr. Dyachenko). Lesson 5e. Against pride “Let us not be conceited, provoke one another, or envy one another” (Gal.5:26) I. We, listeners, have a vice that none of us wants to admit, but which, however, we all have to a greater or lesser extent: this is pride and vanity. But the less we notice it in ourselves, the more vigilance we need on our part against it. For this reason, I, taking this opportunity, would like to draw your attention to it. II. The objects that most excite, nourish and support our pride are: wealth, beauty and bodily strength, glory and wisdom, and finally a virtuous life. a) But wealth without piety is only a burden that threatens the danger of destruction. He who is proud of him is like a man suffering from inflammation. As in the latter, a tumor of the body does not bring him any health, less than benefit, but produces only pain and harm, and puts life itself in danger; so in the soul of the first, arrogance over wealth is a dangerous tumor that brings neither benefit nor happiness, but exposes his eternal life to obvious danger. b) Human glory is of the same nature. Without bringing a person significant well-being, it invests him with the most vain brilliance of the most nocturnal ghosts - such a brilliance that both appears at the wave of the people and disappears at the wave of the people. Look at the foolish son of Solomon, young in years and youthful in mind. Today he hears the joyful exclamations of the people recognizing him as their king, and tomorrow the same people leave him with grumbling and indignation. c) A person is also puffed up by the strength of his strength and physical beauty: but all this is soon destroyed by disease and consumed by time. He does not know that “all flesh is hay, and all glory of man is like the flower of grass. The grass is gone, and its flower has fallen away” (Is. 40:6-7). Such was the pride of the giants, who exalted themselves in strength, and the godless arrogance of Goliath. Such was Adonijah, who was magnified by the beauty of his face, and Absalom, who was proud of his long hair. But for all of them these same advantages only served to ruin. d) And the very thing that of all other human goods seems to be the greatest and most permanent good, that is, wisdom and prudence, has vain greatness and prepares a false height, since these goods have no value or power when there is no fear of God with them. For the devil himself was changed by the deceit that he used against man. He did not notice that the intrigues that he was preparing for the man were arranged for himself: for he did not so much harm him, whom he wanted to remove from God and eternal life, as he destroyed himself, becoming an apostate and being condemned to eternal death. If the prince of the world himself, this first, greatest and invisible teacher of worldly wisdom, is caught by his own cunning, descending to extreme madness: then much less can his disciples and zealots avoid this, even if they invent countless tricks: “Being wise by saying the word,” says the apostle, “is a fool” (Rom. 1:22). Pharaoh plots to destroy Israel, but does not foresee that his plot will be destroyed where and how he does not expect it. The baby, by his order, doomed to death, is being brought up at his own court, the same baby who was supposed to destroy the strength of him and the entire people, and bring Israel out unharmed, but he does not know this. The Jews also intended advice against the Lord, but the advice was disastrous for themselves. “If we leave Him like this,” they said to themselves, “they will believe in Him, and the Romans will come and take away our place and our language” (John 11:48). As a result of this advice, they, having begun to kill the Lord in the hope that they would thus save the people and the country, died from this very advice, being expelled from their country and deprived of laws and worship. In a word: from countless examples, everyone can learn that the glory of human wisdom is not reliable and is more small and low than high and great. e) There is nothing left for you, man, of which you can boast, you, whose glory and hope lie in the rejection of everything that is your own and in gaining the future life, hidden in Christ. If we have the firstfruits of this life, then we already enjoy its benefits in all respects, living with thanks and the Spirit of God. For “God is the one who works in us, both to will and to do good will” (Phil. 2:13). God reveals “by His Spirit His wisdom presented for our glory” (1 Cor. 2:7); God gives strength in work. “I have labored more than all,” says the Apostle Paul, “not I, but grace that was with me” (1 Cor. 15:10). God delivers from dangers beyond all human aspirations. “In ourselves,” says the same apostle, “we have the condemnation of death, so that we should not put our trust in this, but in God, who raises up the dead, who has delivered us from so much death, and delivers us; So, tell me, why do you exalt yourself, as if by your own benefits, instead of giving thanks for the gifts to the great Giver? “What the hell did you just accept? And if you also accepted that you boasted, it was not received” (1 Cor. 4:7)? You did not know God by your righteousness, but God knew you by His grace. “Having known God,” says the apostle, “before you have known it from God” (Gal. 4:9). It was not you who found Christ through your virtue, but Christ who found you through His coming. “I persecute,” says the same apostle, “even if I comprehend, the same thing was comprehended by Christ Jesus” (Phil. 3:12). “You did not choose Me,” says the Lord, “but I chose you” (John 15:16). Do you boast that you are crowned with honors, or do you find opportunity for pride in your mercy? And then know yourself, who you are, and in this case you should fear the same thing that happened to Adam, expelled from paradise; with Saul, forsaken by the Spirit of God; with Israel, cut off from St. roots. “Stand by faith,” says the Apostle Paul, “do not be arrogant, but be afraid” (Rom. 11:20). Never be arrogant before anyone, even before the greatest sinners. Humility often saves those who have committed numerous and great sins. Do not justify yourself to others, lest, having been justified by your own judgment, you will be condemned by the judgment of God. Do you think that you have done any good? Thank God, and do not rise above your neighbor. “Let every one tempt his own work,” the apostle exhorts, “and then let him have his praise only in himself, and not in others” (Gal. 6:4). For what benefit have you brought to your neighbor by confessing faith, or by suffering exile for the name of Christ, or by patiently enduring the feat of fasting? This is your benefit, not the other. Be afraid lest you fall like the devil, who, having exalted himself over man, is himself cast down from man, and given over as a footstool to the trampled. Do not be an unjust judge of yourself and do not torture grace. If you find something good in yourself, then, having weighed it and voluntarily consigned your sins to oblivion, do not be proud of the fact that you did good today, nor do you apologize to yourself for those atrocities that you committed again or before. When real virtues lift you up, bring back to your memory the old way of life, and then you will leave your insane pride. And if you see your neighbor sinning, do not look only at his sin, but also consider what good he has done or is doing, and you will surely find that he is better than you. III. To put it briefly: in general, always and in everything try to maintain humility and avoid pride. Pursue humility as a lover of it - love it - and it will justify and glorify you. In this way you will undoubtedly achieve the true glory that the angels have and that God has. And Christ will confess you before the angels as His disciple, and will glorify you as His faithful follower, if only you imitate His humility. Do not ignore and fulfill His admonition: “Learn from Me,” He says to us, “for I am meek and lowly in heart” (Matthew 11:29), and He will not leave your humility unrewarded. Amen. (Compiled from the Collected Words, Conversations and Speeches of Arseny, Metropolitan, vol. I, ed. 1874). Appendix to catechetical teaching (Church historical examples of spiritual poverty, or Christian humility) The ancient Church revered humility as the crown of all Christian virtues, the main beginning of Christian perfection, the best adornment of the followers of Christ (Tertullian, St. Cyprian, St. Chrysostom). And in the history of the ancient Christian church we meet many wonderful examples of true Christian humility, especially among monasticism. Here are several church-historical examples of marvelously beautiful Christian humility. I. One of the remarkable church teachers, famous for his education, Clement of Alexandria, did not want to have any other position than that of a teacher in a catechetical school. II. St. Ephraim the Syrian always refused the degree of presbyter and bishop and remained a simple, humble deacon. The dying will of St. Ephraim the Syrian testifies to his great humility. In his dying will, Ephraim expressed what had filled his soul throughout his entire life: he expressed his contrite spirit. He wrote: “Whoever places me under the altar, let him not see the altar of my God; It is indecent for a stinking corpse to lie in a holy place. Whoever buries me in the church, let him not see the church of light; Empty glory is useless to the unworthy... Take me on your shoulders and run with me and throw me as an outcast... Oh, if only someone would show you my deeds! You would spit on me. Truly, if the smell of my sins could be noticed, you would flee from the stench of Ephraim... Do not cover me with aromas - this honor does not benefit me at all: burn incense in the sanctuary, and assist me with prayers, dedicate the aromas to God, bury me with psalms... Do not put me in your tombs: your decorations will serve me nothing. I promised God to be buried among strangers; I am a wanderer, like them; So, brothers, place me with them. Look, Lord, I beg You: have mercy on me. I pray to You, Son of the Merciful, do not repay me for my sins.” (See the book: “Historical teaching about the church fathers of Philaret, Archbishop of Chernigov and Nezhinsky, Vol. II). III. Blessed Jerome, although he had the degree of presbyter, in fact remained a simple monk, considering himself unworthy to serve at the throne of God. IV. The church historian Sozomen relates the following instructive adventure: In Egypt, in the city of Geras, a bishop died, and the citizens decided that the monk Nilammon should preside in their church. Since it was known that Nilammon avoided the priesthood, the Patriarch of Alexandria Theophilus himself went to him to persuade him to accept the episcopal dignity, but found the doors of Nilammon’s cell covered with stones and had to explain himself to him without seeing his face. Theophilus tried in every possible way to convince the hermit to accept the bishopric, but received a decisive refusal in response; Finally, the ascetic said to the patriarch: “Tomorrow, if you wish, I will do it, but today let me dispose of myself.” The next day the patriarch comes, the doors were still covered with stones; to his demand to accept the bishopric, Nilammon replied: “But first, let us pray, Vladyka.” They began to pray, they prayed for a long time. It's already evening. Then they began to ask Nilammon to open the doors, but he did not give a voice. This alarmed those present; They decided to scatter the stones and open the door. When this was done, only the soulless corpse of Nilammon was found. Sorrow that they wanted to elevate him to such a high position as bishopric was the cause of the death of the humble monk. V. Also about blessed. Augustine is told that for three years he carefully avoided entering any of the North African cities where the episcopal see was idle, for fear that he would not be forced to accept the bishopric. VI. St. Gregory V. (Dvoeslov) only after long resistance accepted papal dignity; The same is known about Archbishop Marianian of Ravenna. VII. There was one elder in the Pyrgian Lavra. The presbyters and other brethren of this Lavra, when their abbot died, wanted him, as a great and godly man, to make him their abbot. The elder, begging, said: “Leave me, fathers, to mourn my sins: for I am not such that I can worry about souls; this work belongs to the great fathers who have the spirit of Abba Anthony and others like that.” But the brethren did not let a single day pass without asking him; but the elder refused, finally, seeing that the brethren persistently asked him, he said to them all: “Give me three days to pray, and whatever God pleases, it will be done. He said this on Friday, and on Sunday morning he died (“Meadow of Spirits,” p. 10). VIII. Empress Helena, mother of Constantine the Great, and Empress Eudoxia, wife of Theodosius the Younger, and later the French queens Clotilde († 540), Radegunda († 587), Bathilda († 670), having abandoned royal splendor and grandeur, spend the rest of their days in monastic seclusion, devoting themselves to charity. IX. Emperor Theodosius Vel., at the request of Ambrose of Milan, performs public repentance at the gates of the church; Constantine the Great, subduing the feelings of the ruler of the whole world, did not sit on the throne at the 1st Ecumenical Council, but stood out of respect before the assembled fathers of the church. X. The custom of foot washing is an expression of the spirit of humility. This custom is very ancient - it is performed following the example of the Savior, who washed the feet of His disciples. The ancient monks washed the feet of those who came to them as guests: also, since the time of Augustine, the liturgical custom was introduced in the West of washing the feet of clergy on Maundy Thursday. XI. The custom of bowing to the ground to guests and kissing their feet should be compared with the now indicated type of expression of humility. Palladius and Rufinus mention the existence of such a custom in ancient times in the east. XII. Some people, out of a sense of humility, assumed the appearance of weak-minded people. So, according to the story of Palladius, one nun in Tavenna, pretending to be feeble-minded, served in the kitchen while performing lower tasks, and when one of the pious hermits Pitirim revealed to the other nuns that out of humility she had assumed the appearance of feeble-minded, but in reality she was not, then she, not wanting any honors for herself, retired forever into the desert. XIII. Lecturer Kasian conveys another example of similar humility of spirit. The abbot of one Egyptian monastery, Pinuphius, led a pious life and enjoyed general respect. But this respect was a burden to him. Therefore, he secretly disappeared from the monastery, put on secular clothes and went to one of the Tauven monasteries. Here he stopped at the gate, and bowing at the feet of all the brothers, begged to be accepted into the monastery. Finally they accepted him, gave him a job in the garden and entrusted him to the supervision of one of the junior monks. Pinufius humbly endured this. The work he performed was black and dirty: he had to carry manure on his shoulders and sprinkle it on the roots of trees. This continued until he was recognized. After that, he was forcibly returned to his former monastery. (Extracted from the book “Research from the history of Christian ascetic life.” M. 1884, M. 1884, A. 1, pp. 155–158). XIV. There lived in Egypt in the Nitrian desert one great ascetic named Pamva. He spent his entire life in fasting and prayer, in continuous work and vigils, in strict silence and constant contemplation of God, was filled with the lofty virtues of love and mercy for his neighbors, and so pleased God that on earth he was still glorified by Him with heavenly glory, for his face shone with heavenly light, so that the brethren could not look at him. And such a great and wondrous ascetic, dying as an old man of seventy, said to the brethren who had gathered to say goodbye to him: “Since I settled in the desert, every day I worked with my hands to the point of fatigue and did not eat the crust of bread given to me freely; I also don’t remember uttering a word that I would now have to repent of. At the same time, however, I feel that I am now going to God as if I had not yet begun to serve Him at all” (Ancient Pat.). XV. One day they came to Rev. Some false teachers asked Pachomius to walk on the waters: “If you are truly a man of God,” they said, “and you firmly believe in God, then walk on the water as if on dry land.” “I don’t ask God for the power to work miracles,” the monk answered them, “this is not a Christian desire; I hope in the mercy of God, and not in my own works, and my desire is not to walk on water and perform miracles, but to always lament my deeds and receive help from God, in order to humbly achieve salvation.” (See the magazine: “Guide for rural shepherds” for 1889). XVI. They said that Abba Agavon ​​tried to fulfill every commandment. When he boarded the boat, he was the first to take the oar. When his brothers came to him, immediately after prayer, he offered them a meal with his own hands, for he was filled with the love of God. Before his death, he spent three days with open, motionless eyes. The brothers asked: Abba Agathon, where are you? He answered them: “I stand before the judgment seat of God. The brothers said to him: “And you, father, are you afraid?” “He answered them: “As much as I could, I worked in fulfilling the commandments of God; but I am a man: why should I know whether my deeds were pleasing to God? The brothers also said to him: “And you are not sure that your deeds were pleasing to God?” The elder answered: “I have no boldness until I stand before God, for one is the judgment of man, and another is the judgment of God.” When they still wanted to ask him about something, he told them: “Do me a favor, don’t talk to me anymore: I’m not free”; and died immediately with joy. For the brethren saw that he departed from this life with the same look with which another greets his friends and lovers. He was strictly vigilant over himself in any case, and used to say: “Without great vigilance, a person will not succeed in any virtue.” (See Skete patericon). ХVII. Arriving in the hermitage of Skete, Saint Arsenius, a former senator and teacher of the royal children, announced to the presbyters his intention to become a monk. They took him to the elder, filled with the Holy Spirit, John Colon. The elder wanted to put Arseny to the test. When they sat down to eat the bread, the elder did not invite Arseny, but left him standing. He stood with his eyes fixed on the earth and thinking that he was standing in the presence of God before His angels; when they began to eat food, the elder took a cracker and threw it to Arseny. Arseny, seeing this, discussed the elder’s action like this: the elder, like an angel of God, knew that I was like a dog, even worse than a dog, and therefore he served me bread as one serves a dog: I will eat the bread as dogs eat it. After this reflection, Arseny stood up on his hands and feet, in this position he approached the cracker, took it with his lips, took it to a corner and consumed it there. The elder, seeing his great humility, said to the elders: “He will become a skilled monk!” After a short time, John gave him a cell near him and taught him to pledge his salvation (“Alf. Pat.”). ХVIII. One day Blessed Anthony was praying in his cell and heard a mysterious voice: “Antony! you have not yet come to the measure of the tanner who lives in Alexandria.” Hearing this, the elder got up early in the morning and, taking his staff, hastily went to Alexandria. When he came to the husband indicated to him, this husband was extremely surprised to see Anthony there. The elder said to the tanner: “Tell me your deeds, because for you I came here, leaving the desert.” The tanner answered: “I don’t know that I have ever done anything good, for this reason, getting up early from my bed, before I go to work, I say to myself: all the inhabitants of this city, from big to small, will enter the Kingdom of God for their virtues, and I alone will go to eternal torment for my sins; I repeat these same words in my heart before I go to bed. Hearing this, blessed Anthony answered: “Truly, my son, you, like a skilled jeweler (worker of gold and precious things), sitting calmly in your house, acquired the Kingdom of God; Although I spend my whole life in the desert, I have not acquired spiritual intelligence, I have not achieved the level of consciousness that you express in your words.” (“Fatherland” by Bishop Ignatius, p. 31). XIX. One learned man wanted to work for the Kingdom of Heaven in this way: he left his academic studies, his noble position and became a coal miner and for a long, long time he worked in this field in humility, silence, patience and prayer until the Lord wanted to reveal about him to one bishop, through whom he was recognized and made a bishop himself. This was Alexander, Bishop of Koman, whose memory is celebrated on August 12. (Ch.-M. August 12). XX. One saint, for the surest receipt of the Kingdom of Heaven, became a mason. This is what we know about him from the life of the teacher. Ephraim. This Ephraim was the ruler of the city of Antiukhia. He was tasked with rebuilding this city after the earthquake. Many working people were invited; the work went on amicably, but of all the day laborers, only one attracted attention; His clothes were the most worn out, his face was emaciated, and he worked harder than anyone else. And then Ephraim sees a dream that a pillar of fire rises above this day laborer during his sleep. The dream repeated itself several times. Surprised by this dream, blessed Ephraim turned to the wondrous worker and asked him: who is he, what city is he from, and what is his name? He answered: “I am a poor resident of Antioch and live by day labor.” Not believing his words, Ephraim urged him to reveal himself: “Believe me,” said the ruler, “I will not let you go until you reveal the whole truth to me.” The imaginary worker, unable to hide himself any longer, said: “Give me your word that you won’t tell anyone what I will reveal while I’m alive.” Ephraim swore. Then the elder said: “I was a bishop, but for the sake of the Lord I left my bishopric and came here to an unfamiliar country, where I work and from my labor earn my daily living.” (Ancient patericon). XXI. One good man, says the blessed one. Theodoret, bishop Kirrsky, who had authority over the people, having arrived in Cyrus, wished to enjoy with me the sight of the great ascetics. Having gone around everyone, we came to Elder Polychronius, the great ascetic. When I said that the leader who had come with me was a zealot of truth, a lover of piety, the blessed one immediately stretched out both hands and hugged his legs and said: “I want to offer you a certain request.” This was unpleasant for him and he asked the elder to stand up, promising to fulfill his desire, for he thought that he was interceding for one of his subordinates. But the blessed one said: “Since you made a promise to fulfill my request and confirmed your promise with an oath, then offer a fervent prayer to God for me.” He, being struck by the request, asked to remove the oath from him, as from a person who could not offer worthy prayers to the Lord even for himself. What word can adequately praise one who, at such a height of wisdom, had such great humility (Extracted from the book: “History of the God-lover of Blessed Theodoret, Bishop. Kirrsky; pp.195–196). XXII. One pious elder prayed to God in these words: “Show me, Lord, what the perfection of the soul consists of, and I will try to achieve it.” And when he asked another elder for advice regarding this subject, the asked elder answered: “Go and herd the pigs!” And he began to carry out this advice, and everyone who saw him thought that he had gone crazy. But through this the Lord tested his humility and called him again to the service that he occupied before; for humility is a sign of true perfection and confirmation that a person has gained the grace of God. (From "Lavsaik") XXIII. The world-famous and richest Roman woman, St. Paul, having become a widow in her youth, devoted the rest of her life to serving the Lord. In Bethlehem she built an extensive convent and settled in it. Her humility was amazing. When she was surrounded by a host of maidens, she seemed to be the last among them in her clothes, and in her voice, and in her manners, and in her steps. She slept on the bare ground, ate little food and, moreover, the simplest... When they asked her to take care of her poor health, she answered: “I need to disfigure my face, which I have put on display so many times, rubbing it with paints, as an insult to the will of God; justice requires torturing a body that has eaten too many sweets; I need to cry a lot, after crazy and criminal fun; I must replace luxurious clothes with hair shirts that flattered vanity and bliss; I tried hard enough to please the world, I want to use everything to be somewhat pleasing to God.” (From the book “Lives of the Saints”, Archbishop Philaret Gumilev., Jan. 26 d., pp. 273–4). XXIV. When St. John of Damascus, who was the ruler of the city of Damascus, after the miracle of healing his truncated hand through prayer before the Mother of God was performed on him, he entered the monastery; at first he was under the leadership of one virtuous elder. One day, the elder, wanting to test John’s humility, sent him to the city of Damascus to sell there the baskets that the monks were weaving for the benefit of the monastery. John willingly fulfilled the elder’s instructions; dressed in rags, he came to the city where he had once been the most noble nobleman, and sold the baskets. Such a feat was not burdensome for John: having surrendered to God with all his soul, he could no longer value earthly splendor and greatness and therefore did not consider any state humiliating for himself. (Ch.-M.). XXV. Abba Mios said that in the monastery there lived one old man, distinguished by his exploits, who was one of the slaves. Despite the fact that he already had complete freedom and was himself a leader and boss of others, this elder went to Alexandria every year and paid rent to his masters. When he came to them, he poured water into the laver and washed their feet. The Lord said to him: “Father! You force us to accept such a difficult service from you!” He answered them: “Through this I testify that I am your servant. In gratitude for giving me freedom to serve God, I wash your feet.” The gentlemen did not accept the quitrent, but the elder told them: “If you do not want to accept the quitrent, I will remain here to serve you.” The gentlemen, respecting him, left him to do what he wanted, and released him with great honor and with many donations. (From the patericon). You might be interested in: