About virginity

Treatise of St. Gregory of Nyssa “On Virginity” (23 chapters) is his earliest work and was written in 371 at the request of St. Basil the Great. The work is addressed to young men and aims to awaken in readers the desire for a virtuous life and to praise virginity as “the door and entrance to a holy life.” The author praises virginity as the embodiment of the ancient ideal of the “contemplative life.” St. Gregory understands virginity as complete renunciation from everything earthly, material and a constant intense striving for the moral perfection possible for a person, the final goal of which is the contemplation of God in communion with Him. A celibate life, the advantages of which the author also speaks of, without the humiliation of marriage, blessed by God Himself, is only one of the important means for acquiring this angelic, Divine virtue, the originator of which is Christ Himself. As an example of a chaste life, St. Gregory of Nyssa brings the Most Holy Theotokos, who retained her virginity at Christmas. *The title of the work in Greek is Περὶ παρθενίας. *The title of the essay in Latin is De virginitate. An Epistle containing an exhortation to a virtuous life, in twenty-three chapters 1. The purpose of this word is to arouse in readers the desire for a virtuous life. Since marriage life, according to the divine apostle, is full of vanity (entertainment, in the sense of something that occupies, distracts a person) (cf. 1 Cor. 7:34), it is not without reason that this word represents the virgin life as a kind of door and transition to a more elevated way of behavior, because it is not easy for those who have entered into marriage life to devote themselves with (spiritual) peace of mind to the divine life, but for those who have completely withdrawn from in the turbulence of this life, it is very easy to “silently begin” (1 Cor. 7:35) to activities of the highest kind. But since advice in itself does not have sufficient persuasive power and no one can easily persuade anyone to do something useful with words of exhortation alone, unless he first exalts with praise what he is persuading the listener to, this word begins with praises of virginity, and then moves on to exhortation. Further, since the good qualities in each object are better visible when comparing it with opposite objects, then, of necessity, the adversities of married life are mentioned here. Then, as good order requires, a certain outline of a wise life is proposed and it is proven that one devoted to worldly concerns cannot achieve it. But since carnal lust does not operate in those who have renounced the world, the question naturally arises: what is the truly desired good, for the sake of which we received the power (of desire) from the Creator of our nature? And after, if possible, this is revealed, it turns out, as one should (expect), to determine which path leads to the achievement of this good. 2. Thus, it is revealed that true virginity, pure from all sinful filth, fully corresponds to what we are looking for, so that this word, although in the middle, as we see, concerns some other objects, (nevertheless) everything is directed to the praise of virginity. The private rules, which those who strive in this pious life carefully follow, are omitted in order to avoid prolixity. But while offering persuasion in general, we have in some way included the particular ones in more general rules, so as not to omit anything necessary and to avoid excess. And since everyone usually takes up any task more willingly when they see that someone has previously achieved glorious success in it, we, of necessity, mentioned the saints who shone in celibacy. Since the examples contained in the stories are not as effective in encouraging progress in virtue as a living voice and real examples of good deeds, then at the end of the word we necessarily mentioned the most pious bishop and our father (Basily the Great), who alone can teach us this. He is not mentioned by name, but with some features our word makes it clear that this is the one to whom we are pointing, so that subsequent readers of this word would not find the advice useless, instructing young men to turn for instruction to someone who has already passed (the course of) this life, but so that they, looking only at one thing, what a leader should be in this life, should always choose as guides such men as the grace of God always points to as leaders in virtuous life. This way they will either find the one they are looking for or not be left in the dark as to what he should be. Chapter 1. About the fact that virginity is beyond praise 1. The sacred image of virginity, which is revered by all who believe perfection in purity, but is chosen only by those who are favorably assisted in this good endeavor by the grace of God, carries in itself the praise due to it - in its name, because the word “purity” (το αφθορον), usually used by many instead of (the word) “virginity”, indicates its purity. Thus, from the equivalent name one can comprehend the exclusivity of this gift, since, although there are many feats of virtue, it alone is honored by the name of purity. If it is necessary to honor this great gift of God with laudatory speeches, then for this it is enough (said) the divine apostle, concluding in a few words all the excellence of praise, when he called the one adorned with this gift “holy and blameless” (Eph. 5:27; cf. 1 Cor. 7:34). For if the feat of the venerable one of this virginity is to be “blameless and holy,” and these names are actually and primarily used to glorify “the incorruptible (αφθαρτος) God” (Rom. 1:23), then what praise could there be for virginity higher than that for those who have partaken of its pure mysteries, it turns out to be in some way idolizing, making those who are united with Him in purity and incorruptibility partakers of the glory of the One, truly “holy and immaculate” God. Those who spread lengthy praises of virginity in lengthy speeches, thinking by this to add something to the beauty of virginity, in my opinion, deceive themselves and act contrary to their own goal, with the very praises with which they exalt the greatness of virginity, making its true glory suspicious. For everything that is majestic by nature arouses surprise by itself, without at all needing the assistance of words, such as: the sky, the sun and everything else marvelous in the world; and to lower objects the word, playing the role of a stage, gives with artificial praise a certain appearance of imaginary greatness. That is why often the surprise aroused by praise becomes suspicious to people as fake. Praise alone is enough for virginity: to declare it a virtue beyond all praise and to express surprise at its purity in life rather than in words. And the one who, out of zeal for glorification, makes virginity an object of praise, seems to think that with a drop of his sweat he can increase the boundless sea, believing that such a gift can be exalted by a human word: he either does not know his strength, or does not understand what he is praising. Chapter 2. That virginity is a perfection inherent in the Divine and incorporeal nature 1. Considerable insight is required to comprehend the uniqueness of such a gift that accompanies the incorruptible Father. Most of all, it is surprising that virginity is (immediately) found (συνεπινοειται) in the Father, Who also has the Son, and begot Him dispassionately; is also contemplated in the “Only Begotten” God (cf. John 1:18) - the giver of incorruption, as shining together with the purity and impassivity of His birth. And again it is surprising (that) the Son is conceived through virginity. In the same way, virginity is contemplated in the natural, incorruptible purity of the Holy Spirit: for, having called Him incorruptible and pure, you designated virginity by another name. It acts together with every supermundane nature, through dispassion coexisting with the heavenly forces, not separating from anything Divine and not drawing closer to anything opposite (here - any manifestation of evil: demons, sinners, evil as such). For everything that by nature and disposition is inclined towards virtue is certainly adorned with the purity of incorruption, and everything that deviates in the opposite direction is and is called a falling away from purity. So what power of eloquence can compare with the greatness of this gift? And how not to be afraid that by excessive praise you will not damage his great dignity, instilling in your listeners an opinion of him that is less high than what they had before? 2. Thus, in relation to virginity, it is better to leave laudatory speeches, since the word cannot correspond to the height of the subject, and nevertheless, as far as possible, (one should) always remember this divine gift and have on the lips that good that especially and primarily belongs to the incorporeal nature, but, according to the love of God, is also given to those who have received life from flesh and blood, so that human nature, fallen from a passionate disposition, can again be restored and to lead him to heavenly contemplation, extending to him, like a hand, the sacrament of purity. For this is why, I think, the source of incorruption - our Lord Jesus Christ Himself - did not enter this world through marriage, in order to reveal by the image of His incarnation that great mystery that only purity can and is capable of receiving the entry and coming of God, which can be achieved in perfection only by renouncing completely from carnal passions. For what happened to the immaculate Mary in a bodily manner when “the fulfillment of the Godhead” (Col. 2:9) shone forth in Christ through virginity (through the Virgin), the same thing happens with every soul that leads a virginal life according to reason. Although the Lord no longer comes in bodily form (for “we do not understand anyone ... according to the flesh of Christ” (2 Cor. 5:16), says Scripture), but spiritually He dwells (in the soul) and brings the Father with Him, as the Gospel says somewhere (cf. John 14:23). 3. So, since the power of virginity is such that it abides in heaven with the “Spiritual Father” (Heb. 12:9), and triumphs with superior powers, and contributes to human salvation, - since it brings God into communication with human life, and inspires man with the desire of heavenly things and becomes, as it were, a kind of connection between man and God, through its mediation bringing into agreement those so far apart in terms of nature, then what power of words will be able to embrace this miracle? But since it would be completely absurd to become like (creatures) voiceless and insensitive and to turn out to either not understand the beauties of virginity, or insensitive and indifferent to the sensation of these beauties, we are ready to say (something) little about him, since in everything we must obey the authority of the one who gave (us such) an order (allusion to Basil the Great). However, let no one expect pompous speeches from us: even if we wanted to, we could not, because we are not prepared for such speeches. Yes, even if they could speak pompously, they would prefer a short speech to something that does not bring any benefit at all. For a reasonable person should look in everything not for that which would excite admiration for him in comparison with others, but for that which could benefit both himself and others. Chapter 3. Recollection of the hardships of marriage (life) and an indication that the author of this word is not celibate 1. Oh, if only it were possible for me to get some benefit from this activity! I would have taken on this work with greater zeal if, when composing this word, I had labored with the hope, according to the word of Scripture, to taste the fruit from my “weeping” and “threshing” (cf. 1 Cor. 9:10; Deut. 25:4). But now the knowledge of the beauties of virginity is, so to speak, in vain and useless for me, like fruit for an ox going to threshing with a barrier (1 Cor. 9:9), or like water flowing from rocks for a thirsty person when it is unattainable for him. Blessed are those who have the power to choose the best and who have not fenced themselves off by entering into married life, like us (about the marriage of Gregory of Nyssa), who are, as if by an abyss (cf. Luke 16:26), separated from the glory of virginity, to which no one can return who has at least once taken a step into worldly life. Therefore, we are only spectators of other people's perfections and witnesses of the bliss of others. Even if we judge virginity correctly, we experience (only) the same thing as cooks and servants who, at the table of the rich, prepare sumptuous food for others, but do not touch any of the prepared food themselves. What bliss it would be if this were not the case and we recognized this blessing without belated regrets! Nowadays, the fate of those who are not barred from enjoying these benefits is truly enviable and admirable! We, like those who, comparing our poverty with the diversity of wealth, are even more burdened by our present situation and find it more difficult to bear, the more we know the richness of virgin life, the more we mourn another life, through comparison with the best, clearly seeing how many and what benefits we are deprived of. I am not talking only about those benefits that await those who lead a virtuous life in the future, but also about those that relate to the present life. For if anyone wants to carefully examine the difference between this life and the virgin life, he will find between them almost as great a dissimilarity as between earthly and heavenly objects. The truth of these words can be known by all who carefully examine the subject itself. 2. But where to start the story about this sorrowful life? Or how can one visibly depict its ordinary disasters, which are known to all people from experience, but which nature, in some unknown way, managed to hide from those who experienced them, so that the people who are in them do not voluntarily know them? Do you want us to start on the nice side? So, the main thing that is especially sought after in marriage is a joyful life together. So be it; and we will describe a marriage that is the happiest in all respects: a noble family, sufficient wealth, a mutually appropriate age, the very color of beauty, a strong (mutual) attraction and, moreover, the kind that can only be imagined in one person for another, that pleasant competition in which one tries to surpass the other in love. Let's add to all this fame, power, nobility and whatever else you like. But look at the sorrow, which is necessarily connected with the listed pleasures and little by little devours them! I'm not even talking about the envy that haunts those who live happily, and also about the fact that apparent well-being in life is easily vulnerable to human cunning, and that everyone who has not received an equally happy lot harbors some kind of visceral hatred for those who surpass him; and that for this very reason, because of suspicion, life brings more sorrow than pleasure to those who seem to us to be prosperous. But let us assume that envy does not act against them, although it is difficult to find a person who would achieve both at the same time: so that he would be happier than others and avoid envy. Let us assume, if you like, that their life is free from all troubles of this kind, and let us see whether those living in such prosperity can be happy. 3. What kind of sadness, you say, can there still be, when even envy does not concern these lucky people? The same thing, I say, that they always and in everything enjoy happiness, is what kindles sadness in them. For until then they are people, these mortal and perishable creatures, until they see the tombs of those from whom they were born. With their life, if they are even a little able to think about it, sadness is inextricably linked. For the incessant expectation of death, not determined by any sure signs, but due to the uncertainty of the future, is always as frightening as if (death) had already arrived, it is always mixed with present joy, poisoning all pleasure (from life) with the fear of the expected. If only it were possible, without yet having your own experience, to learn from the experience of those who have already acquired it! If it were possible in some other way to penetrate into this life and consider how things are, then how many voluntary defectors would switch from marriage to virginity! What (would be) vigilance and caution, so as not to somehow fall into these inevitable networks, the hardships of which cannot be known for sure to anyone who has not been in these snares himself! For you would see, if it were possible to see safely, a great confusion of opposites: laughter is dissolved in tears, sadness is mixed with joy; the expectation of death accompanies everything and poisons any pleasure. When the groom looks at his beloved face, fear of separation certainly appears in him; when he hears a most pleasant voice, he imagines in his mind that someday he will not hear it; when he rejoices contemplating beauty, then he especially trembles in anticipation of sorrow. If we look at what young men value and what the foolish are carried away by, namely: the eyes (surrounded by) shining eyelashes, the eyebrows framing the eyes, the cheeks (illuminated) with a gentle and joyful smile, the lips painted with a natural scarlet, the hair, golden and thick, decorating the head with various braids, and in general at all this temporary beauty, then if anyone has at least some sense, will certainly imagine in his soul that this beauty will one day, having been destroyed, perish, turn into nothing, instead of what is visible, it will now become vile and ugly bones, leaving neither a trace, nor a monument, nor a remnant of the current blooming appearance. 4. If someone thinks about this and similar things, can he live in joy? Will he really trust his present blessings as eternal ones? Isn’t it clear from this that such (a person) will feel confusion, as if from deceptive dreams, and (will) be distrustful of this life, looking at what is visible as alien? Of course, understanding, if you can judge existing objects in any way, that nothing that appears to us in life is as it is, but according to a deceptive idea it appears to be one thing instead of another, deceiving those who turn to it with hopes and hiding under the false appearance of what appears, until, through a sudden change, it turns out to be something else, contrary to the human hope that is mistakenly born among the foolish. So, will the pleasures of life seem worth much to someone who thinks about it? Will the one who thinks like this really rejoice and enjoy the benefits that seem to him? Is it not (is it true that) he, excited by the fear of change, will always enjoy the current benefits without (any) pleasure? 5. I omit omens, dreams, premonitions and other similar absurdities, everything that, according to vain custom, is observed and interpreted for the worse. But now the time comes for the young woman to give birth; and they do not see the birth of a child, but the approach of death; because in childbirth the mother in labor is threatened with death, and often this bad omen does not deceive them; Before they celebrate a birthday, before they taste any of the expected benefits, suddenly joy will change into crying. Still burning with passion, still in the prime of life, still desiring the pleasures of this life, they, as if in some kind of dream vision, are suddenly deprived of everything they had. What's next? The wedding bedchamber is devastated by those at home as if by enemies, and instead of the wedding bed there is a deathbed. At the same time, the groans are useless, the blows are in vain, there are memories of the former life, curses for those who advised marriage, complaints about friends who did not interfere; the parents are at great fault if they are alive; if not, then complaints about human life, accusations of all nature, great murmuring and indignation at the divine Providence itself; struggle with oneself, war with those who admonish; nothing restrains the stupidest speeches and deeds. And often for those in whom passion takes over and their minds are lost from excessive sadness, this scene ends with an even more regrettable end, when the unfortunate person is unable to survive his misfortune. 6. But let's leave it at that; let's assume the best: the danger of childbirth has passed, and the couple has a child, a reflection of the beauty of the parents. What then? Has this reduced the reasons for sadness? Hasn't it increased even more? For the old fear is still in force and a new one has been added - for the child, so that nothing bad happens during his feeding, so that some accident, some unforeseen circumstance does not cause illness, or deformity, or some other misfortune. This applies equally to both parents: but who will count what belongs to the spouse? We will omit the ordinary and well-known things, namely: the severity of pregnancy, the danger during childbirth, the labors of raising, and that her heart is inextricably united with the born child, so that if she is the mother of many children, then her soul is torn into as many (parts) as there are in number; She experiences the misfortunes that happened to them with her heart. All this and the like is known to everyone, who can express it? But since, by divine determination (cf. 1 Cor. 7:4), the wife is not her own mistress, but has an “appeal” to the one who “possesses” her through marriage (Gen. 3:16), then if she is separated from him even for a short time, she cannot bear loneliness, as if she has been torn away from the head, and the slightest distance from her husband seems to her to be some kind of preparation for widowhood. Immediately the fear of despair overshadows the brightest hopes, and therefore her eyes, full of confusion and fear, are chained to the door of the house; hearing watches the whispers of people; the heart is crushed, torn by fear, and before any news is received, one rustle at the door, either imagined or actually heard, like some kind of messenger of disaster, suddenly makes the soul tremble. Perhaps everything is fine outside the house and nothing worthy of fear has happened, but the sinking (of the heart) precedes the news and turns the thought from pleasant expectations to the opposite. This is the life of the lucky - truly worthy. But even this cannot be compared with the freedom of virginity! 7. Nevertheless, much, even more painful, our word passed over in silence. For often also “she,” still young in years, still radiant with the beauty of the bride, still perhaps blushing at the groom’s entrance and looking at him shyly, when passion, restrained by shame in its discovery, usually becomes more ardent, suddenly becomes a widow, unhappy, lonely and justifies all these terrible names; and now she, who had hitherto been dressed in light, shiny and elegant clothes, is suddenly clothed by a misfortune in a black dress and plunged into grief, having stolen her wedding jewelry. Then, instead of shine, there is darkness in the bedroom, pitiful cries and sobs, hatred of those who want to assuage grief; refusal of food, exhaustion of the body, loss of spirit, desire for death! often capable of leading to death. If over time this grief subsides somewhat, then again there is another problem: whether the children remain or not. If they remain, then they are, of course, orphans and therefore pitiful, and through them sorrow comes to life again; if they are gone, then the reminder of the deceased completely disappears, and this grief is inaccessible to any consolation. 8. I omit other troubles of widowhood, for who can count them all in detail? (I’m not talking about) enemies and family: some offend the unfortunate woman, others rejoice in her loneliness and glance with evil eyes at the collapsing house; (I am silent) about the servants who do not care about anything, and about everything else that can be seen so much in such circumstances. Because of this, many, out of necessity, decide to endure similar disasters a second time, unable to bear the poisonous laughter of people and as if (thinking) to take revenge on their offenders with their troubles. Nevertheless, many (about widows who prefer to die after their husbands than to marry a second time), remembering what happened before, would rather agree to endure everything (as it is) than to experience such misfortunes again. And if you want to know the hardships of married life, then listen to what those who know this life from experience say: how blessed they consider the life of those who initially chose the virgin life, and did not learn what was better through misfortunes. For virginity is inaccessible to all these disasters: it does not cry about orphanhood; it is always together with the incorruptible Bridegroom; always rejoices at the products of piety; in its house, truly, it constantly sees an abundance of everything that is most beautiful, because the Lord of the house is always present and dwells in it; death does not cause separation, but union with the Beloved; for when it is “resolved,” then it is “with Christ,” as the apostle says (Phil. 1:23). 9. Since we have partly examined the state of happy people in married life, it is time to touch upon other aspects of life with our words, where poverty, need, and other types of human suffering live: deformities, illnesses, and other things that constitute the lot of human life. He who lives on his own either avoids all such evils without experiencing them, or endures them indifferently, since his attention is focused on himself and is not distracted by worries to anything else. And whoever’s attention is divided between his wife and children often does not have the leisure to mourn his misfortunes, because concern for those he loves fills his entire heart (of course, we are talking about attention to the state of his own soul, and not about the primitive egoism of a person not bound by any responsibilities). But isn’t it superfluous to talk in detail about something that is clear in itself? For if such adversities and disasters are associated with what seems to us well-being, then what can we conclude about the opposite? No verbal description that dares to present the life of such people can compare with the truth. It is possible, however, to show in a few words the many misfortunes of this life: for those who in life have received a lot opposite (to the lot of those who) seem happy, also have the opposite sorrows. The happy are worried about the expected or already approaching death, but for these, distance from death is misfortune, and although the lives of both diverge in opposite directions, despondency leads them to one end. 10. Thus, marriage entails manifold and various disasters, for people grieve equally whether they have children or do not hope to have them, and, again, whether they are alive or dead. One is consoled by children, but does not have the means to feed them, another lacks an heir to the estate, to increase which he worked hard, and what constitutes prosperity for one is misfortune for another; everyone wants to have for themselves what, as you see, the other is burdened with. One's beloved son died, the other's is alive, but dissolute. Both are pitiful: one cries about the death of his son, the other about life. I leave out envy and quarrels that arise from true or imaginary reasons - with what sorrows and disasters they end! Who can accurately calculate all this? If you want to make sure that human life is indeed full of such evils, do not ask me for the ancient stories that gave the poets the content of (their) tragedies. They are considered fables because of (their) extreme absurdity: they contain infanticide, devouring of children, murder of husbands, murder of mothers, slaughter of brothers, lawless mixtures and all kinds of violations of natural laws, the story of which the narrators of the ancients (histories) begin with marriages, and conclude with such misfortunes. But, leaving all this behind, look at the sad phenomena that take place on the stage of real life, the culprit of which for people is marriage. Go to the courts, read the laws relating to this: in them you will find unheard of things happening in marriage. Just as when you listen to doctors talking about various diseases, you learn about the weakness of the human body and understand how many and what kind of diseases it is prone to, so when you read the laws and see the many different crimes of married life, for which they define punishments, then you will truly recognize the properties inherent in marriage; for neither a doctor cures diseases that do not exist, nor does the law punish crimes that are not committed. Chapter 4. About the fact that all the disorder in this life originates from marriage; here (it is said) what one should be like who has renounced married life 1. However, why skimp on denouncing the absurdity of this life, limiting the calculation of disasters to adulteries, discords and intrigues? The fact is that it seems to me, according to the highest and true understanding, that all evil in life, seen in all deeds and activities, cannot have any power over human life unless one subjugates himself to the bondage of married life. The truth of these words can be explained as follows. Whoever, with the pure eye of his soul, has seen through the deceitfulness of this life and has risen above what they are striving for here, who, as the apostle says, has despised “everything” as stinking “sweats” (Phil. 3:8) and by moving away from marriage has in a sense renounced all life, he has no fellowship with human vices - I mean covetousness and envy, anger and hatred, the desire for vain glory and everything else in that same kind. Whoever is alien to all this and is completely free and leads a peaceful life, he has nothing that could cause envy and dispute with his neighbors, for he does not (even) touch anything that gives rise to envy in life. Having raised his soul above the whole world and considering virtue alone to be an invaluable acquisition for himself, he leads a peaceful life, without sorrows and struggle. For the treasure of virtue, although each person receives a share from it according to his own strength, always (remains) complete for those who seek it. It is not such an earthly treasure that, if it is divided, then as much is added to one part, the same amount is taken away from the other, and the excess of one corresponds to a decrease in the share of the other; from here people begin to hate because of deprivation and the battle for the most part. As for that acquisition, the desire to acquire no longer arouses envy; and the one who seizes no longer causes any damage to the one who considers himself worthy of an equal share, but to the extent that he takes in as much as he can, (each) himself is satisfied in his good desire, and for those who previously owned the wealth of virtues, it does not become scarce. 2. So, whoever strives for a life of this kind and places his treasure in virtue, which is not limited by any human limit, will he ever allow his soul to be carried away by something low and despicable? Will he look with admiration at earthly wealth, or at human power, or at anything else that people foolishly strive for? If someone, due to the baseness of his spirit, is still inclined towards such objects, he is outside this host, and it is not about him that we will talk. But he who “shall be wise on high” (Col. 3:2) and dwells (in the highest) with God is, of course, above this, and he does not have the usual susceptibility to this kind of temptation - I’m talking about marriage. After all, the desire to excel others, pride, this heavy passion, which, if anyone calls the root of every sinful thorn, does not err in the truth, receives its beginning most of all from marriage. 3. For for the most part, the cause of covetousness is children, and in love of fame and ambition, the cause of this vice is the race, when an ambitious person wants to appear no lower than his ancestors and be considered great by his descendants, wanting his offspring to tell their children about him. In the same way, other mental illnesses, whatever they may be: envy, rancor, hatred and others of the same kind - have the same cause. All such (vices) are inseparable from those who are involved in this life. The one who has renounced them, as if from an elevated place looking at human passions from afar, mourns the blindness of those who have enslaved themselves to such vanity and who value carnal well-being for great things. For when he sees any person famous for something in life, famous for honors, or wealth, or power, he (only) laughs at the madness of those who are proud of this and calculates the shortness of human life, determining its duration according to the words of the psalmist (cf. Ps. 89, 10), and then, comparing this short span of life with endless centuries, he regrets the madness of the one who devotes his soul to such despicable, base and fleeting objects. For what of these things is worth the name of good? Is it honor that many covet? Does she give anything more to those honored by her? A mortal remains a mortal, whether he is honored or not. Or - the possession of many acres of land? Will this lead the owner to any good end, except that this madman will consider as his property something that does not belong to him at all? Out of great greed, he apparently does not know that truly “the earth is the Lord’s, and its fulfillment” (Ps. 23:1); for “God is the King of all the earth” (Ps. 46:8). The passion for covetousness falsely ascribes to people the name of dominion over that which does not belong to them. For “the earth,” as the wise Ecclesiastes says, “stands forever” (Eccl. 1:4), serving all generations alternately and nourishing those born on it, and people who do not have power even over themselves, but depend in everything on the will of the World Ruler, entering life when they do not know, and leaving it again when they do not want, out of great vanity consider themselves the owners of the earth, which always abides, while they in turn appear and die. 4. So, whoever sees all this, and therefore despises everything that is considered honorable among people, and has an attraction to the divine life alone, will he, knowing that “all flesh is hay and all the glory of man like the flower of grass” (Isa. 40:6, cf. 1 Pet. 1:24; James 1:10), will he ever consider “hay, ... today” worthy of care? existing” (Matthew 6:30), which will not exist tomorrow? He who correctly understands divine things knows that not only human affairs do not have permanence, but even the whole world will not remain the same forever, and therefore looks at this life as alien and temporary, since “heaven and earth,” according to the word of the Savior, “will pass away” (Matthew 24:35; Luke 21:33) and everything will necessarily undergo change. Therefore, as long as he is in this “church” (2 Cor. 5:1), as the apostle says about the body, pointing out its short duration, burdened by the present life, he grieves that this coming continues for him (Ps. 119: 5). The psalmist asserts the same thing in his divine songs; for truly those who live “in the village” (Ps. 119:5) with these live in darkness, therefore the prophet, in grief over the continuation of this vegetation, says: “Woe is me, for my coming will continue” (Ps. 119:5). He considers darkness to be the cause of such sorrow, since we know from the sages that darkness in the Hebrew language is called turban. For, truly, people, as if possessed by some nocturnal inability to see, are so blind in discerning deception that they do not know that everything that is considered honorable or, on the contrary, contemptible in this life, exists only in one idea of the foolish, but in itself has no meaning: neither low birth, nor nobility of the family, nor glory, nor nobility, nor the exploits of ancestors, nor exaltation of the present (position), nor power over others, nor submission to the authority of others. Wealth and luxury, poverty and need, and all the inconsistencies of life - to inexperienced people who measure phenomena by a feeling of pleasure, it seems that (all this) has a great difference; but to a person with an elevated mind, everything seems completely equal and nothing is preferable to another. For the goal of life is equally achieved in opposite conditions, and each of its lots has equal opportunities for both a virtuous and a vicious life: “with weapons ... with your hands and with your hands, with glory and dishonor,” as the Apostle says (2 Cor. 6:7-8). Through them, a person with a purified mind and understanding the truth of existence correctly makes his way, passing through a certain time from birth to the end of his life and, according to the custom of travelers, rushing further and further, paying little attention to the objects that appear to him (his gaze). For it is the custom of travelers to hasten equally towards the goal of their journey, whether they pass through meadows and dense forests or deserted and wild places - neither pleasant things delay them, nor unpleasant things stop them. So he will steadily strive for the goal he has set for himself and, not being entertained by anything he encounters along the way, but looking only at the sky, he will pass through the flow of life, like a skillful helmsman, guiding his ship to the highest goal. 5. And on the contrary, whoever has a heavy mind, and looks down, and has bowed his soul to bodily pleasures, like cattle to pasture, lives only for the belly and for what after the belly, “alienated from the life of God” (Eph. 4:18), “alien from the covenant of promise” (Eph. 2:12) and does not consider anything else good except bodily pleasures. He and everyone like him “walks in darkness,” as Scripture says (cf. John 12:35); because in this life he becomes “the acquirer of evil” (Rom. 1:30), which includes covetousness, unbridled passions, immoderation in pleasures, all covetousness and the desire for vain glory and other accumulations of passions that live with a person; because these vices seem to stick together one after the other, and whoever one enters into, the others will certainly enter into him, as if drawn by some natural relationship. Just as in a chain, if you pull the first link, the others cannot remain at rest outside the circular linkage, but the link located at the other end of the chain moves along with the first, because the movement in order and connection from the first link passes through those lying near it - so human passions are intertwined and connected with each other: when one of them gains strength, and the rest of the accumulation of vices enters the soul. And if you need to describe this vicious combination to you, imagine that someone is overcome by the passion of vanity, (bringing him) a certain feeling of pleasure. But behind vanity comes the desire to acquire more: for it is impossible to be covetous if this passion is not guided by vanity. Further, the desire to acquire more and have an advantage over others entails either anger against equals, or exaltation before inferiors, or envy of superiors. Envy is followed by pretense, followed by bitterness; the end of it all is condemnation, ending in hell, darkness and fire. Do you see the connection of vices, how from one passion of pleasure all others come? 6. So, since the combination of these passions has once already entered this life, then we, on the advice of the inspired Scriptures, find one way to get away from them, namely: removal from this life, which contains such a combination of ailments attracting one another. For it is impossible for anyone who likes to live in Sodom to escape the fiery rain, nor for anyone who came out of Sodom, but again looked back at this desolation, not to freeze “as a pillar of glory” (Gen. 19:26). Nor will anyone be freed from Egyptian slavery who does not leave Egypt, I mean immersion in this life, and does not cross (only) not through the notorious (sea) of the Red Sea, but through this black and gloomy sea of ​​life. If, as the Lord says, until the truth sets us free (cf. John 8:32), we remain in slavery to evil, then how can he who seeks lies and revolves in the deceitfulness of life remain in the truth? How can one who has given his life into slavery to natural needs escape slavery? But the conversation about this will be clearer for us using an example. Just as some river flooded by rains, which with a stormy current, according to its nature, carries into its bed trees, stones and everything that comes across, is terrible and dangerous only for those who live near it, but for those who, being wary of it, are far away, it rages in vain, so the turmoil of this life affects only the one who is involved in it: he alone exposes himself to the passions into which nature, making its course, order, it necessarily draws in those who follow its path, drowning them in waves of everyday evils. But if anyone leaves this “stream,” as Scripture says, and “unsteady waters” (Ps. 123:4), he will certainly be saved, as the psalm after this says, from the “catching teeth” of life, like a “bird” with the help of the wings of virtue, freed “from the net.” 7. For human life, according to our comparison with a river, full of various turmoil and inconsistencies, rushes tirelessly forward, rushing along the slope of nature; over nothing that constitutes an object of desire in it, it does not stop and does not wait until those who desire it are satisfied with it, but it barely approaches everything that it encounters, when, having touched it, it runs past, and everything that abides forever eludes the senses due to the speed of its flow, since the eyes are carried away by what the stream represents next. Therefore, it would be better to keep yourself away from this stream, so that, being carried away by the impermanent, you do not lose sight of the eternally abiding. For can one who is addicted to anything in this life completely possess what he desires? Which of the especially desired goods always remains so? What is the color of youth? What are the happy gifts of strength and beauty? What wealth? What glory? What dominion? All this, having blossomed for a short time, does not it disappear again and be replaced by something that bears the opposite name? Who lived young all his life? Who retained their strength into old age? But hasn’t nature made the color of beauty more transient than even those flowers that appear in spring? For these always grow at a certain time and, having faded for a short time, come to life again; then they fall again and bloom again, and the next year (again) show their beauty; and nature, having once revealed the color of human beauty in the spring of youth, then destroys and destroys it in the winter of old age. In exactly the same way, everything else, having flattered the carnal senses for a while, then goes away and is covered in oblivion. 8. So, since such changes, which occur due to natural necessity, certainly depress the one who is (in the grip of) addiction with sadness, the only salvation from such evils is not to cleave to anything that is subject to change, but, as much as possible, to withdraw from communication with all passionate and carnal life, especially to renounce addiction to your body, so that, living according to the flesh, you will not be subject to the disasters that occur from the flesh. And this means living only with the soul and, if possible, imitating the life of disembodied forces, in which they “neither marry nor encroach” (Matthew 22:30; Mark 12:25), but for them the work, the labor, and the feat is the contemplation of the incorruptible Father and the decoration of their image in the likeness of pristine beauty through imitation of it, to the extent possible. 9. So, this is the way of thinking and high aspiration that virginity is a co-worker, we say, in accordance with Scripture, and a “helper” (Gen. 2:18) to a person. And just as in other (kinds of) activities certain techniques have been invented in order to more perfectly carry out the work we are concerned about, so, it seems to me, the feat of virginity represents some art and science of achieving divine life, helping those living in the flesh to become like the incorporeal nature. Chapter 5. That dispassion of the soul must precede bodily purity 1. So, the whole concern of real life is that the height of the soul does not decrease from the pressure of pleasures and that our mind, instead of soaring to heaven and contemplating the heavenly, does not fall, descending to the passions of flesh and blood. For how can a soul, nailed to earthly carnal pleasures and directing all desire towards human passions, look with a free eye at the kindred and intelligent (νοητον) light, when, due to some bad and ignorant predisposition, it is inclined towards material objects? Just as the eyes of pigs, by nature turned downwards, cannot see the wonderful beauties of heaven, so the soul, attached to the body, cannot contemplate the beauties of the mountains, because it has bowed to what is rude and bestial in nature. So, in order for our soul to be able to freely and unhinderedly strive for divine and blissful pleasure, it must not turn to anything earthly and take part in those imaginary pleasures that are allowed by married life, but must turn all the power of love from carnal objects to the contemplation of mental and immaterial beauty. To (achieve) such a disposition of the soul, bodily virginity was invented (επενοηθη): it achieves the point that the soul completely forgets about natural passionate movements and does not remember them, having no need to engage in satisfying the low needs of the flesh. For once freed from these duties, she is no longer exposed to the danger that, out of habit, little by little condescending to the pleasures that seem permitted by the law of nature, she will turn away (from the goal) and remain ignorant of that divine and incorruptible pleasure, which by nature can only be achieved by a pure heart with the assistance of the dominant principle in us - the mind. Chapter 6. That Elijah and John exactly followed (the rules) of such a life 1. Therefore, it seems to me, both Elijah, the great among the prophets, and the one who “by the spirit and power of Elijah” (Luke 1:17) after him appeared and lived on earth, whom “more than anyone is born of women” (Luke 7:28) (although history allegorically tells about them something else), teach with their lives first of all that the one who practices contemplation of the invisible, he withdrew from the world, not following it, so that, being carried away by the seductions arising from the senses, he would not allow any confusion and error in his judgment about the true good. For both of them from early youth became alien to human life and placed themselves, as it were, above nature, disdaining the usual and permitted concern for food and drink and spending their lives in the desert, so that their hearing was removed from the noise, and their sight from the noise. (everything) distracting, and the taste remained simple and unpretentious; because they both satisfied the need for food and drink, which is why, away from worldly noise, they achieved great silence and tranquility and ascended to the height of divine gifts that Scripture mentions about both of them. For Elijah, having been appointed as a guardian of the gifts of God, had the power to rule heaven and could close (cf. 1 Kings 17:1, 18:41-45) it for those who sin and open it for those who repent. History does not say about John that he performed any such miracle, but the Seer of the Unseen testified that he had “more talents” than any other “prophet” (cf. Matt. 11:9; Luke 7:26). Perhaps that is why both of them reached such a height that they dedicated their love, pure and detached from any attachment to things, to the Lord from the beginning to the end of their lives, without being distracted by attachment to children, or concern for their wife, or any other human affairs. They even considered “caring” for the daily necessary food (cf. Matt. 6:31) inappropriate for themselves and, rejecting all luxury in clothing, used what they had, dressing one in “goatskin” (Heb. 11:37), and the other in “camel hair” (Matt. 3:4; Mark 1:6). I think they would not have achieved their greatness if they had allowed themselves to relax in the passionate carnal pleasures of marriage. And this was written not just like that, but, as the apostle says, “for our instruction” (1 Cor. 10:11), so that we would direct our lives according to their way of life. So, what do we learn from them? So that he who desires unity with God, in the likeness of these holy men, should not be attached to any worldly objects in thought: for it is impossible for one whose mind is entertained by many things to succeed (ευθυπορησαι) in the knowledge of God and in love for Him. 2. It seems to me that (our) opinion can be presented more clearly with the help of an example. Let's imagine that water, pouring out from a source, accidentally splits into different streams. As long as it flows in this way, it will not bring any benefit to the needs of agriculture, because when the water is spilled into many streams, little water will remain in each and, due to weakness (pressure), it will become stagnant and motionless. If someone connects all the randomly flowing streams and directs the water that had previously flowed in many places into a single channel, he can use the collected and concentrated water with great benefit and benefit for life. So, it seems to me that the human mind, if it is constantly scattered and scattered about what pleases the senses, will never have sufficient strength to achieve true good. If, having renounced everything and concentrated within himself, he strives collectedly and undistractedly for the activity inherent in his nature, then there will be no obstacle for him to ascend to the heavenly and achieve the truth of existence. For just as water directed along a conduit, having encountered an obstacle and having no place to spill, rises upward from strong pressure, and this happens, despite the fact that water by nature tends to strive downward, so the human mind, when abstinence, like a narrow conduit, restrains it from all sides, having no place where to disperse, by the very nature of the movement it rushes upward, desiring the highest blessings, for the one who has received from the Creator can never stop. nature is constantly moving, and if a barrier is placed in the use of this movement on vain objects, he, of course, cannot strive for anything other than the truth, being protected on all sides from what is not appropriate for him. And as we see, travelers at crossroads (πολυοδια) of roads, as a rule, do not deviate from the real path when, having learned in advance the unreliability of other roads, they avoid them. Thus, the more one avoids wrong paths during a journey, the more accurately one will remain on the true path. Likewise, our mind recognizes the truth of existence only when it turns away from vain objects. Thus, I think that the remembrance of those great prophets teaches us that we should not become attached to anything that constitutes a matter of concern in this world - and marriage is one of such subjects; better to say, he is the beginning and root of vain worries. Chapter 7. That marriage is not subject to condemnation 1. No one, however, should conclude from what we have said that we reject the establishment of marriage, for we know very well that it is not without the blessing of God. But since general human nature speaks sufficiently in its defense, putting a spontaneous desire for it in everyone who is born through marriage, and virginity is in some way contrary to nature, then the labor of composing exhortations and incentives for marriage, presenting (as a cover) its irresistible defender - I mean pleasure, would be unnecessary. Such a speech about marriage is needed only for those who create false dogmas of the Church, whom the Apostle calls “scorched in their conscience” (1 Tim. 4:2), and he calls them rightly, because they, having abandoned the guidance of the Holy Spirit and (succumbing to) “the teachings of demons” (1 Tim. 4:1), burn marks and brands on their hearts, abhorring God’s creations as unclean, calling them both attractors to vice, and the cause of evil, and other similar names. But “what... should we judge externally?” , says the apostle (1 Cor. 5:12). For they are truly outside the fence of verbal sacraments; not “in the shelter of God” (Ps. 90:1), but in the fold of the evil one they live, “live in captivity... according to his will” (2 Tim. 2:26), as the Apostle says, and therefore they do not understand that since every virtue should be looked at as a mean (between extremes), then deviation to one side or the other from it is a vice. For whoever in everything chooses the mean between deficiency and excess distinguishes virtue from vice. 2. But the meaning (of what has been said) can be shown more clearly by the examples themselves: cowardice and recklessness are two opposite vices, one arising from a lack, the other from an excess of self-confidence; In the middle between them is virtue - courage. Also: a pious person is neither an atheist nor a superstition, because both are equally impious: not to recognize any god, and to recognize many gods. Do you want to know from other examples the validity of this judgment? He who has escaped stinginess and wastefulness by moving away from these opposite passions has achieved frugality, for frugality consists in not incurring immoderate and useless expenses without calculation and not being stingy with necessary items. In the same way, in everything else (so that we do not examine everything separately), reason places virtue in the middle between two extremes. Thus, chastity is a middle, and from it there can be obvious deviations in one direction or another, towards vices. For whoever, due to a lack of spiritual firmness, easily submits to the passion of lust, without embarking on the path of a virtuous and abstinent life, falls into the “passion of dishonor” (Rom. 1:26). Whoever transgresses the boundaries of what is accessible to chastity and moves away from the middle - virtue, in the other direction, falls like into some rapids into the teaching of demons, burning his conscience, as the apostle says (1 Tim. 4:1-2). For considering marriage to be a vile matter, he brands himself with his defamation of marriage. If “the tree is evil,” as the Gospel says somewhere (Matthew 7:18), then its fruit, of course, is the same - worthy of the tree; and if the shoot and fruit of the marriage tree is a person, then, of course, the reproach of marriage falls on the one who pronounces it. 3. But those who bear on their conscience the marks and scars of absurd teachings have already been exposed by similar (arguments). Regarding marriage, we think that it should prefer the care and concern of the divine, but also not despise the one who is able to use the institution of marriage with restraint and moderation. Such was the patriarch Isaac. He was not in the prime of life, so that marriage would not be a matter of passion, but after his youth had passed, he took Rebecca as his cohabitant for the blessing of God in the seed (cf. Gen. 25:20) and, having served the marriage until his first childbearing, he again turned entirely to the invisible, concluding the bodily senses, for this, it seems to me, is indicated by history when it tells of the weakness of the eyes of the patriarch ( Gen. 27:1; Gen. 48:10). Chapter 8 1. But let those knowledgeable in subjects of this kind think about this as they wish, but we will continue our speech. So, what does what we said mean? That, if it is possible not to deviate from the desire for the divine, and not to shy away from marriage, in no case should one reject the demands of nature and condemn “honest” (cf. Heb. 13:4) as dishonorable. As in the example we gave of water and the spring, when the farmer who carries water to the field for irrigation happens to need to make a small drainage towards the middle, he will allow the water to spread only to the extent required to satisfy the existing need, so that the water can easily be united again with all the water. If he opens an immensely wide channel for water, then there will be a danger that all of it, leaving the straight path, will go into the side ditches. In the same way, since succession of births is also necessary for life, if someone uses marriage in such a way that, preferring spiritual matters, natural lust is limited by moderation, due to the shortening of time (1 Cor. 7:29), he will be a wise farmer who, according to the commandment of the Apostle (cf. 1 Cor. 3:9), is not always busy repaying an insignificant due (1 Cor. 7:3), but “according to consent” preserves the purity of the soul to remain in prayer (1 Cor. 7:5), fearing that, under the influence of addiction, one might become entirely flesh and blood, in which the Spirit of God does not dwell. If someone is so weak that he cannot courageously resist the pull of nature, it is better for him to stay away from such things than to decide on a feat that exceeds his strength. For there is a considerable danger that, in the seduction of the pleasure he has experienced, he will not consider anything other good than what he receives from carnal addiction, and, having completely turned his mind away from striving for incorporeal goods, he will become all carnal, constantly hunting for only carnal pleasures, so that he will be “a lover of voluptuousness rather than a lover of God” (2 Tim. 3:4). So, since, due to the weakness of nature, not everyone can observe moderation in things of this kind, and those who go beyond the boundaries of moderation are in danger of getting bogged down, in the words of the psalmist, “in the darkness of the depths” (Ps. 68:3), then it would be very useful, as this word teaches, to live (life) without experiencing such pleasures, so that, under the pretext of what is permitted, passions do not gain access to the soul. Chapter 9. About the fact that it is difficult to change a habit in everything 1. It is always difficult (to find a way) to overcome a habit, because it has great power to captivate and enslave the soul and present some appearance of good, which is why, through habit, everyone acquires a certain disposition and predilection. But by nature itself there is nothing to be so wary of as to consider what is done out of habit worthy of care and preference. The proof of this idea is human life. With so many living peoples, not everyone has the same aspirations, but different peoples have different concepts of what is good and honorable and depend on the custom that each (people) makes something (the subject of) care and aspiration. And not only can one notice such a discrepancy between peoples that the same occupations are revered by some and despised by others, but even within the same people, in the same city and family, one can observe a great difference stemming from the habits of each. So (it happens that) brothers born at the same time have very different lifestyles from each other. And this is not surprising, even each individual person often judges the same subject not in the same way, but in each case as he or she is determined by habit. And, in order not to depart from our subject: we knew many who, already in their early youth, were a passionate admirer of chastity, but (soon) laid the foundation for a vicious life by trying pleasures that seemed legal and permitted2. After they had once experienced them, in accordance with the example of the flow we gave, having turned to them the entirely desirable power of the soul and turning away its desire from divine objects to low and material objects, they provided a wide field for passions, so that the desire for the heavenly in them completely disappeared and its lust dried up, since everything flowed into passions. 2. Therefore, we find it useful for those who are weaker that they should resort to virginity as a safe fortress, and not provoke temptations against themselves by condescending to the custom of this life; so that they do not become attached to that which “fights against the law of the mind” (Rom. 7, 23) of ours through carnal passions, and were not worried about worries about the boundaries of lands, about the loss of money and about anything else that one cares about in this life, but to cherish the overriding hope. For it is impossible for anyone who has turned his mind to this world and occupies himself with “pleasing” people (cf. 1 Cor. 7:33) to be the fulfiller of the first and great commandment of the Lord, which commands to love God “with all my heart” and with all my strength (Deut. 6:5; Matt. 22:37). For how can one love God “with all his heart” and with strength, who has divided his heart between God and the world, stealing the love that belongs to God alone, and wasting it on human passions? For “he who is not married does not care for the things of the Lord, ... but he who is married cares for the things of the world” (1 Cor. 7:32-33). Although the struggle against pleasure seems difficult, no one should lose courage; for habit has the power, if it is constant, to bring some pleasure even in matters that seem the most difficult, and, moreover, the most beautiful and pure pleasure, the enjoyment of which befits a rational being more than, through pettiness, being carried away by the base, moving away from what is truly great and “every mind surpasses” (Phil. 4:7). Chapter 10. What is the truly desired good? 1. What word can imagine how great a loss it is to lose possession of true good? What superiority of mind would one have to possess (for this)? How to explain and describe what is inexpressible for words (λογω αρρητον) and incomprehensible for the mind (νοηματι ακαταληπτον)? For if anyone has so cleansed the eye of the heart that he can somehow contemplate what the Lord has promised us in the Beatitudes (Matthew 5:8-12), he will despise every human voice as having no power to express what is intelligible. If someone who is overwhelmed by passions has his spiritual vision sealed, as if with pus, by passionate lust, then all the power of words is in vain. For for those who do not have feelings, it makes no difference whether the word diminishes or exalts miracles. Just as in relation to the rays of the sun, for someone who has not seen light since the first day of birth, it is vain and useless to interpret in words about light, because the radiance of the rays cannot be felt through hearing, so in relation to true and intelligent light, everyone must have their own eyes in order to contemplate this beauty. Whoever saw it, by some divine gift and inspiration, keeps inexplicable amazement in the secret of consciousness; and whoever has not seen her will not feel the deprivation that he suffers. For who and how can describe to him this good that has eluded him? How to present to his eyes the inexpressible (αφραστον)? We don’t know our own words to describe its beauty; there is no example of the sought good in the range of existing objects; it is impossible to explain it by comparison. Who would compare the sun to an instantaneous spark? Or should a small drop be compared to a boundless ocean? For whatever relation a small drop has to the ocean or an instantaneous spark to the great radiance of the sun, the same relation has everything that is considered worthy of admiration among people as beautiful to that beauty that is contemplated in the first good, which exceeds all good. 2. So, what power of mind can explain to someone who suffers such a loss how great it is? It seems to me that the impossibility of this was well explained by the great David: he, having once been lifted up in mind by the power of the Spirit and being, as it were, outside himself, saw that inexpressible and incomprehensible beauty in a blissful ecstasy, and saw, of course, as much as it is possible for a person to see when he renounces the veils of the flesh and with one mind enters into the contemplation of the incorporeal and intelligible. When he wanted to say something worthy of what he had seen, he exclaimed (the words of the psalm), repeated by everyone: “every man is a lie” (Ps. 115: 2). This means the same thing as I say, that every person who allows himself to explain this ineffable light in words is truly a liar: not because he hates the truth, but because he is unable to explain what is intelligible. For the sensual beauty that exists here in our world, whether it is in soulless things or in animate bodies, is depicted with beautiful colors, and the strength of our feelings is enough to examine, understand and convey it to another through a verbal description, depicting this beauty in words, as if in a picture. But how can a word depict before our eyes something whose original beauty is inaccessible to comprehension, which there is no way to describe, for it is impossible to say about color, shape, size, external beauty, or any other little things of this kind? After all, that which is completely formless, has no image (ασχηματιστον), is alien to any quantity and is placed far from everything that is contemplated physically and sensually, how can (this) be conveyed through what is comprehended only by the senses? However, we should not renounce the desire for this good on the basis that it is above our understanding: on the contrary, the higher the desired object appears to us, the more we must elevate our minds and exalt ourselves with the greatness of what we are looking for, so as not to find ourselves excluded from participation in this good. For there is a great danger, due to the exceptional height and ineffability of the subject, of completely losing the idea of ​​it if in our comprehension we do not rely on anything available to us. Chapter 11. How to embrace true beauty in thought? 1. So, due to this very weakness, objects cognizable by the senses must raise our mind to the invisible. Let's think about it this way. Those who look at objects superficially, without thinking, when they see a person or some other phenomenon that happens, nothing in it occupies them except what they see. For them, it is enough to see the bodily shell to think that they have formed a complete concept of a person. A person, gifted with a discerning and educated mind, does not entrust the examination of objects to the sense of sight alone, does not stop at the visible alone and does not consider the invisible to not exist, but observes the nature of the soul and the natural qualities of the body, both in general and examines each individually. He distinguishes each of them from the other by a special concept and again looks at their general connection and consistency in the composition of the subject. So in the study of beauty, an imperfect person in mind, as soon as he sees some object that corresponds to a certain idea of ​​​​beauty, considers in it that which attracts his senses with pleasure to be beautiful in nature, and besides this he does not try to explore anything. Whoever has a pure eye of the soul and who can contemplate objects of this kind, having ceased to admire the substance subordinate to the idea of ​​beauty, uses the visible as a step to the mental contemplation of rational beauty, by the commonality with which everything else is and is called beautiful. 2. But with such a weak mind, which is a characteristic of the majority of people, it seems to me difficult (that they) could, by dismembering and separating in their concepts the substance from the beauty contemplated in it, understand the essence of the beautiful in itself. And if anyone wants to carefully examine the reason for perverse and false ideas, then, it seems to me, he will not find any other reason than the fact that “the senses of the soul are not trained... to judge what is good” and what is not good (Heb. 5:14). Therefore, people have shied away from striving for the true good: some fell into carnal love, others were carried away by passion for the soulless substance of money; others set the good for themselves in honor, glory and dominion; some passionately devoted themselves to the arts and sciences, while the more servile ones made the larynx and belly the measure of beauty. But if they had renounced crude concepts and attachment to visible objects and sought the simple, immaterial and formless nature of beauty, they would not have been deceived in choosing the desired good and would not have been so seduced by objects of this kind that, seeing the short-term nature of the pleasure contained in them, they would not come to despise them. 3. So, here is the path that leads us to the acquisition of the truly beautiful: everything else that attracts the favor of people, what is considered beautiful, and therefore deserves care and attention, to despise as low and short-lived, and not to waste your desired strength on anything like that; but also not to leave it in idleness and immobility, confining it within ourselves, but, having cleansed it of addiction to low objects, raise it to where feeling does not reach; so that neither the beauty of the sky, nor the radiance of the luminaries, nor any other of the visible beauties leads us into admiration, but so that the beauty contemplated in all these objects guides us in the pursuit of that beauty, of which “the heavens tell glory, and the firmament and all creation proclaim understanding” (Ps. 18:2). When the soul rises so high and everything perceived leaves behind itself as inferior to the sought-after object, then it will achieve comprehension of that “splendor” that “rises above the heavens” (Ps. 8:2). 4. But how can one reach such heights whose concerns are directed to low things? How can one fly to heaven without being inspired by heavenly wings, without having acquired upward gravity through a high life, without being exalted (μετεωρος)? Who is so alien to the mysteries of the Gospel that he does not know that there is one chariot for the ascension (πορειας) of the human soul to heaven: to be likened in appearance to a flying dove, the wings of which the prophet David desired for himself (cf. Ps. 54:7). With this allegory, Scripture usually denotes the power of the Spirit: either because this bird has no gall, or because it abhors the stench, as those who observed say. So, whoever has distanced himself from all anger and the stench of carnal uncleanness and has risen above all low and earthly objects, or, more precisely, with the help of these wings has flown above the whole world, he will find that which is the only thing worthy of desire, he will also become beautiful, approaching beauty. Staying in it, he will become clear and luminous in communion with the true light. So often seen at night, flashes of light in the air, which some call falling stars, according to those who study such (things), are nothing more than air, by the force of some blows (πνευματων) (raised and) spilled (υπερχεομενος) in ethereal space, for, they say, this fiery streak is reflected in the sky from the air ignited in the ether. So, just as this earthly air, raised to a height by the force of the blow, becomes light-like, changing into the purity of ether, so the human mind, when it leaves this harsh and unclean life and is purified by the power of the Spirit (πνευματος), becomes light-like and unites with the true and highest purity, and itself somehow becomes transparent in it ( διαφαινεται), is penetrated by rays and becomes light, according to the promise of the Lord, who announced that “the righteous will be illuminated like the sun” (Matthew 13:43). And this, we see, happens on earth in a mirror, in water and in everything that, by its smoothness, is capable of reflection. When such a substance receives a ray of sun, it emits another ray from itself, but such a reflection will not occur if the clean and bright surface is covered with dirt. So, either we, having left this earthly darkness, will ascend to the mountain and there we will become light-like, approaching the true light of Christ, or this “true light” (John 1:9) and “in the darkness” (John 1:5) shining will descend to us - and we will be light, as the Lord somewhere says to the disciples (cf. John 12:36, 46 and Matthew 5:14), unless some impurity of vice, clinging to the soul, darkens the beauty (την χαριν) of our light. 5. So, our speech, with the help of examples, perhaps little by little led us to the idea of ​​a change for the better (προς το κρειττον) and showed that the soul can only unite with the incorruptible God, unless it itself has become, as far as possible, pure through chastity, in order to perceive like things like that, becoming, as it were, a mirror for the purity of God, so, so that, through participation in the original beauty and through its reflection, oneself obtains its appearance. If someone has achieved that he has been able to leave everything human: whether bodies, money, studies in the sciences and arts, and everything else that, according to customs and laws, is considered beautiful (since there is error in the concept of beauty in relation to those objects, the basis of judgment of which is feeling), he will do so with love and lust (ερωτικως και επιθυμητικως) to strive for only one thing that does not borrow its beauty from somewhere outside, that is not temporary and not relative, but is beautiful in itself and by itself and has in itself a beauty not such that once was not beauty or will not be, but always equal to itself, above growth and multiplication, and inaccessible to any vicissitudes and changes. 6. So, whoever has purified all his spiritual powers from every form of evil (cf. 1 Thessalonians 5:22), for him, I dare say, the one thing that is beautiful by nature becomes clear. For just as an eye clear of pus clearly sees everything that is in heaven, so the soul, through purity, receives the ability to contemplate this light: both true virginity and the desire for incorruption lead to the goal that with their help one can see God. For there is no one so blind in mind who does not understand by himself that the main, first and only beauty, and goodness, and purity is the God of all, and no one is so blind in mind that he does not understand this himself. Chapter 12. About the fact that he who has purified himself will see divine beauty in himself, and also about the cause of evil This is probably not unknown to everyone; but someone, perhaps, will begin to look - if it is possible to find - some way and path that will lead us to this. The divine books are full of this kind of instruction; Many of the saints show their lives to those who follow God like a lamp. From the inspired Scripture of both Testaments, everyone can extract in abundance the rules relating to the present subject, for much can be learned abundantly from the prophets and the law, much also from the Gospels and apostolic traditions; and the thoughts that we, following the divine words, can add are as follows. 2. This rational and thinking living being - man - is a creation and the likeness of the Divine and pure nature, for in the narrative of creation it is written about him like this: “in the image of God thou shalt create him” (Gen. 1:27). So, in this living being - man - passion and damage (exist) not by nature and are not originally connected to him. After all, it would be impossible to say about him that he was created in the image of God if the displayed beauty were the opposite of the original beauty. But passion ascended into him after creation and entered in this way: he was the image and likeness, as it is said, of the Power that reigns over all things, and therefore in his free will he had a similarity with the (free) Ruler over everything, not submitting to any external necessity, but acting at his own discretion, as it seems to him best and arbitrarily choosing what he wants. And the misfortune that humanity now suffers, he brought upon himself of his own free will, succumbing to deception, he himself became the inventor of this evil (Rom. 1:28), and did not find it from God: for “God did not create death” (Wis. 1:13), but in some way man himself became the creator and creator of evil. Sunlight, although it is accessible to everyone who has the ability to see, however, if anyone wants, he can close his eyes and not feel it, not because the sun moves away somewhere and thus brings darkness, but because a person, having closed his eyelids, blocked the eye from access to the rays. And since, if the eyes are closed, the visual power remains inactive, then the inaction of vision will inevitably be an action that produces darkness in a person, due to his voluntary blindness. Just as someone who, while building a house, did not make a window for the penetration of light from outside into it, will, of course, live in darkness, since he voluntarily blocked access to the rays of light, so “the first man from the earth” (1 Cor. 15:47, cf. Gen. 2:7) or, more precisely, the one who gave birth to evil in man, had in (his) power the beautiful and good things that surrounded him by nature, but of his own free will. invented something contrary to nature, positing the first experience of evil as a spontaneous removal from virtue. For there is no evil, independent of the will, having its own independent existence, in the entire nature of creatures: “every creation of God is good and nothing is counted” (1 Tim. 4:4); “Everything God has created is great” (Gen. 1:31). But when the corrupting habit of sin entered human life in the indicated way, and from a small beginning arose immense evil in man, and that god-like beauty of the soul, created in the likeness of the prototype, became covered, like iron, with the rust of sin, then the beauty of the image belonging to the soul by nature could no longer be preserved intact, but changed into a vile form of sin. Thus, “man, this great and precious thing” (Prov. 20:6), as he is called in Scripture, having lost his dignity, as if someone slips and falls into a puddle and smears his face in the mud, (so that even his acquaintances) do not recognize him, (so he,) having fallen into a puddle of sin, has lost the image of the “incorruptible God” (cf. Rom. 1:23; 1 Tim. 1:17) and through sin put on the image of corruption and dust, which Scripture advises to “put aside” (James 1:21; Eph.4:22), having washed himself with pure life, as if with water, so that, after taking away the earthly “veil” (Exod. 34, 34; 2 Cor. 3:16), the beauty of the soul shone again. To put away what is alien means to return again to the state that is characteristic of him and the natural state, which can be achieved only by becoming again the same as he was created in the beginning. For it is not our work and not human power to achieve likeness to the Divine, but it is the great gift of God, who, together with the first birth, immediately gives our nature its likeness. 3. Human labor only has to cleanse the impurity that has grown from sin and bring to light the beauty hidden in the soul. This, I think, is what the Lord teaches in the Gospel, when he says to those who are able to understand “the wisdom spoken in secret” (1 Cor. 2:7) that “the kingdom of God is within you” (Luke 17:21). For I think that this saying shows that the good of God is inseparable from our nature and is not far removed from those who want to seek it, but it is always in everyone, unknown and hidden every time “from sorrow and... by the pleasures of life... suppressed” (Luke 8:14) and regained if we only turn our minds to it. And if it is necessary to confirm this teaching with other (examples), then, I think, the Lord allows us to see the same thing in the search for the lost “drachma” (Luke 15:8-10). Since there is no benefit from other virtues (which Scripture calls drachmas), even if they all existed, as long as the soul becomes widowed, having lost that one, therefore He, firstly, commands to light a lamp with oil, which probably means the word of God, illuminating the secret (cf. 1 Cor. 4:5). Then in your own home, that is, in yourself, look for the lost drachma. This sought-after drachma, of course, signifies the image of the king, not yet completely lost, but hidden by dirt; By dirt, I think, we should understand carnal uncleanness. When this dirt has been swept away and cleansed by careful living, what is sought will become visible, and the soul that finds it should truly rejoice and invite its neighbors to share in this joy. For truly, as soon as that image of the great King is revealed and shines, which from time immemorial was imprinted on our drachma by He who “created our hearts as one” (Ps. 32:15), all the forces coexisting in the soul, which Scripture calls neighbors, will turn to this divine joy and gladness, relentlessly looking at the indescribable beauty of what has been found. “Rejoice,” he says, “for with me you have found the lost coin” (Luke 15:9). The neighbors or household members of the soul are its powers, rejoicing in the acquisition of the divine drachma; abilities - thinking, desiring - the soul's inherent disposition towards sadness and anger, and all other forces that are seen in it and are rightly called friends, with whom everyone should “rejoice in the Lord” (Phil. 3:1), when they all turn to the beautiful and good and “all to the glory of God” (1 Cor. 10:31) commit, ceasing to be “weapons ... of sin” (Rom. 6:13 ). 4. So, if the meaning of finding what we are looking for is the restoration to the original state of the divine image, which is now hidden in carnal impurity, then let us be what the primordial (man) was at the beginning of his life. What was he? He was “naked” (cf. Gen. 2:25) from clothing with dead skins, he looked with boldness at the face of God, not yet making sight and taste the judge of beauty (cf. Gen. 2:9), but “enjoying” only “the Lord” (Ps. 36:4) and, moreover, in agreement with the helper given to him for this (cf. Gen. 2:18), as he gives understand the Divine Scripture, because not before he “knew” her (Gen. 4:1) before he was expelled from paradise (cf. Gen. 3:24), and she was condemned to the disease of childbirth (cf. Gen. 3:16) for the sin that she committed, “being deceived” (Gen. 3:13). So, in the same way we found ourselves outside of paradise, having been expelled in the person of our progenitor, in the same way now we can again, if we go, return to primordial bliss. What is this path? The pleasure obtained by deception was the beginning of the fall. Then the passion of pleasure was followed by shame (cf. Gen. 3:7, 2:25) and fear (cf. Gen. 3:10) and the fact that they no longer dare to appear before the eyes of the Creator, but hide in the leaves and shadows; after that they are clothed with dead “skins” (cf. Gen. 3:21) and thus sent to live in this vale full of illnesses and labors, where marriage was invented as a consolation for mortals. Chapter 13. That caring for oneself begins with removal from marriage 1. So, if we want here to “be resolved (αναλυεις) and be with Christ” (Phil. 1:23), then we must begin our renunciation (αναλυσις) with marriage. Just as those expelled from their fatherland, when they (are going to) return to where they started, first leave the final point of their departure, so for those who return to Christ, this word advises to leave first of all, like the last night, marriage, since it turns out to be the last limit of our distance from heavenly life. Then (it is necessary) to withdraw from the heavy concern for earthly things, to which man was condemned after the Fall. Then - throw off the veils of the flesh, put off the “robes of leather” (Gen. 3:21), that is, “carnal wisdom” (Rom. 8:6), and, renouncing all “secret shames” (2 Cor. 4:2), no longer hide under the shadow of the fig tree (cf. Gen. 3:7), that is, a sorrowful life, but, throwing away the veils of the fleeting “leaves” of this life, to appear again before the eyes of the Creator. (You should also) avoid temptation for taste and sight and adhere to the advice no longer of the poisonous serpent, but only the commandment of God. And it consists in striving for only “good” and rejecting the taste of “evil” (cf. Gen. 2:9); for all further evil began with us because we did not want to remain ignorant of evil. That is why the first parents were commanded not to acquire knowledge of either good or that which is opposite to it, but, moving away from the “knowledge” of both “good” and “evil” (Gen. 2:9), to enjoy pure, unmixed good that is not involved in evil. And this good, I say, consists in nothing other than being with God alone, and enjoying this constantly and unceasingly, without mixing into this enjoyment anything that leads to the opposite. And if it is allowed to say boldly, perhaps in this way someone will be “caught up” from this world, which “lies in evil” (1 John 5:19), to paradise, where, having found himself, Paul heard and saw “unspeakable” and invisible things, about which “it is not for a man to speak” (2 Cor. 12:4). 2. But since paradise is the abode of the living and does not accept those killed by sin, we are “carnal and mortal and sold under sin” (Rom. 7:14), then how can one who is under the dominion of death be “in the land of the living” (Ps. 26:13, 115:9)? What path and method can be invented to free oneself from this dominion? sufficient guidance. We heard the words of the Lord to Nicodemus that “what is born of the flesh is flesh, and what is born of the Spirit is spirit” (John 3:6); 3. So, since with birth according to the flesh there invariably accompanies a power that destroys what is born, so, obviously, the Spirit imparts life-giving power to those born of Him. So, what is the conclusion from what we have said? So that we, having put aside the carnal life, which inevitably follows death, strive for that life that does not entail death. This is exactly what life is like as a virgin. The truth of these (words) will be clearer if we add a little. Who does not know that the work of carnal union is the appearance of mortal bodies, but from the spiritual union (κοινωνια), instead of children, life and immortality are born for those combined? And it is fair to apply to this the apostolic saying that “for the sake of childbearing” (1 Tim. 2:15) a mother who rejoices over such children is saved, as the psalmist proclaimed in the divine psalms, saying, “When a mother brings barrenness into the house, she rejoices over her children” (Ps. 113:9). For she truly rejoices like a mother, a virgin mother, who by the Spirit gave birth to immortal children, called by the prophet “barren” because of her chastity. Chapter 14. That virginity is stronger than the dominion of death 1. Consequently, it is precisely this kind of life that is stronger than the dominion of death that rational people should prefer; for carnal procreation (let no one be offended by these words) is the cause not so much of life as of death. The fact is that decay begins from birth, and those who put an end to it through virginity set the limit of death within themselves, forbidding it to go further through themselves and representing a certain border between life and death, they kept the latter from moving forward. So, if death cannot pass through virginity, but disappears and ceases in it, then it is clearly seen that virginity is stronger than death; which is why the body is rightly called immaculate if it did not submit to the slavery of corruptible life and did not allow itself to become an instrument for the continuation of mortal offspring, since in it the constant sequence of corruption and death, which continuously continued from the primordial (Adam) to the life of the virgin, was interrupted. For it was impossible for death to ever cease its action, despite the fact that the birth of people acted through marriage. But she, who accompanied all previous generations and always entered life with those born, found in virginity a limit to her action, beyond which it was impossible for her. For as in the Mother of God Mary, “death, which reigned from Adam even to Her” (Rom. 5:14), when it came to Her, then, stumbling over the fruit of virginity, as if against a stone, it was crushed against it. So in every soul leading a virgin life in the flesh, “the power of death” (Heb. 2:14) is, as it were, crushed and destroyed, not being found, into what to thrust its “thorn” (cf. 1 Cor. 15:55; Hos. 13:14). For fire, if you do not add wood, straw, hay or any other flammable substance, cannot manifest its natural power. So the power of death cannot act if marriage does not add substance to it, does not prepare creatures that must undergo death, as if they were condemned. 2. If in doubt, look at all the types of misfortunes that death brings to people, as already said at the beginning of the word. Where do they come from? Could there have been grief over widowhood, orphanhood or the misfortune of losing children if it had not been for that marriage? After all, the desired joys, joys and pleasures and everything that is considered enviable in marriage ends in such sorrows. Like a sword, the hilt is smooth, pleasant to the touch and in the hand, shiny and comfortable, yet everything else is iron, an instrument of death, which is terrible to see and even more terrible to actually experience - something similar to this is marriage: like an artistically carved, beautiful hilt, it represents for the sensory sensation the superficial smoothness of pleasure, but as soon as this hilt is in the hands of the one who touches it, it entails those connected with it sorrow, and marriage becomes the culprit of tears and misfortunes for people. 3. It is he who presents such pitiful and tear-worthy spectacles: children who were orphaned at an early age and betrayed as prey to the strong, children who in their misfortune often laugh without realizing it. What other reason for widowhood is there if not marriage? Consequently, moving away from it immediately frees you from all such kind of disasters, and this is fair. For when the condemnation determined by the ancient sinner is destroyed, then the sorrows of mothers, according to Scripture, no longer multiply and illness (Gen. 3:16) does not precede human birth. At the same time, the misfortunes of life are finally destroyed and tears are taken away from faces, as the prophet says (Is. 25:8). For then conception does not occur in iniquities and birth does not occur in sins (Ps. 50:7) and “not from blood, nor from the lust of men, nor from the lust of the flesh” (cf. John 1:13), but from the will of God alone this birth occurs. And it happens when someone perceives the incorruption of the Spirit with a living heart; he gives birth to “wisdom..., righteousness, sanctification, and also deliverance” (1 Cor. 1:30). For everyone can be the mother of the One who is all this, as the Lord says somewhere: “He who does My will is also My brother... and sister and mother” (Matthew 12:50). 4. What place does death occupy in this kind of birth? Truly, “the life of death is consumed in them” (2 Cor. 5:4)! And it seems to me that virgin life is a prototype of the blessed life in the “world... to come” (Eph. 1:21), which contains many signs of those blessings that, as we hope, are set aside for us (Col. 1:5). The truth of what has been said can be seen if we examine the question in more detail. Firstly, the one who died once sin, “he lives only for God” (Rom. 6:10) and no longer creates fruit for death; but, believing, as far as possible, the end of carnal life, he then awaits “the blessed hope and appearance of ... the great God” (Titus 2:13), without putting any mediastinum between himself and the coming of God’s work (to the world) of intermediate generations. the most exquisite of blessings after the resurrection: for if the Lord promised the righteous after the resurrection a life equal to the angels (Luke 20:36), and celibacy is characteristic of the angelic nature, then the one who partakes of the “lordship of the saints” (Ps. 109:3) and imitates the purity of the disembodied with an immaculate life, already receives the promised benefits. So, if virginity gives us such great and rich (gifts), then what word can adequately praise such a gift? Which of the other spiritual blessings will be so great and precious that it can compare with this perfection? Chapter 15. About the fact that true virginity is seen in any activity 1. But if we understand how abundant this gift is, then we also need to know what it entails, because virginity is not a simple matter, as perhaps someone thinks, and does not apply only to the body, but mentally “reaches” (Wis. 7:24) and penetrates into all the actions of the soul recognized as correct. For the soul, which through virginity cleaves to the true Bridegroom, will not only move away from carnal defilement, but, having laid the foundation for its purity from here, it does the same in everything, with the same steadfastness, fearing, as if inclining its heart to something beyond what it should, through communication with some evil, not to allow any adulterous passion into this part of the soul. And this is what I want to say - I return again to what I said before: the soul, “cleaned” to the Lord in order to be with Him “in one spirit” (1 Cor. 6:17), having concluded, as it were, some kind of agreement of joint life - to “love Him with all my heart... and... strength” (Deut. 6:5), will no longer “cleave to fornication” (cf. 1 Cor. 6, 16), so as not to be one body with him; He will also not allow anything else that interferes with salvation, since all unclean deeds are closely connected with each other and the soul, having defiled itself with one of them, can no longer keep itself unspotted. 2. These words can be supported by examples. Thus, the water in the lake remains clean and calm until something thrown from the outside disturbs and sets its smooth surface in motion. If you throw a stone into a lake, the splash from it will spread throughout the entire lake, because the stone sinks into the depths from its weight, and the waves rise in circles from the place where it fell and scatter to the very edges of the water, and the entire surface of the lake responds with a circular vibration to the indignant depth. In the same way, the quiet and calm state of the soul, from the attack of one passion, everything comes into vibration and sympathizes with the damaged part. For those who study such things say that the virtues are inseparable from each other and that it is impossible to form an accurate concept of one virtue without touching on the others, but in whom one virtue is born, others will certainly follow it. Also, and vice versa: the evil that has crept into us extends to the entire virtuous life; and truly, as the apostle says, the whole has compassion for its parts, so that if “one person suffers,” the whole body suffers with him, and if (one) “glorifies... the whole body rejoices with him” (1 Cor. 12:26). Chapter 16. That the slightest deviation from virtue is also dangerous Nevertheless, in our life there are countless deviations to sin, and Scripture designates this multitude differently: for “there are many,” he says, “driving me out and chilling me” (Ps. 118:157) and: “many fighting me from on high” (Ps. 55:3); there are many other similar sayings. So, in general, we can directly say that there are many of those who who is adulterously plotting to corrupt this truly “honest marriage... and the bed is undefiled” (Heb. 13:4). If you need to count them by name, then these are: the adulterer is anger, the adulterer is covetousness, the adulterer is envy, (as well as) rancor, enmity, slander, hatred - in a word, everything that the apostle counts as “opposed.” sound doctrine" (1 Tim. 1:10), is a list of adulterers. Let us imagine a beautiful woman, worthy of love and therefore married to the king, but who, because of her beauty, is subjected to the intrigues of some lawless people. As long as she perceives her seducers as enemies and accuses them before her lawful husband, so long she is a chaste woman, devoted only to her husband, and the intrigues of the insolent people then have no power over her. If she gives in to (at least) one of the attackers, then (even if she) remains faithful in the rest, (this) will not save her from punishment; for it is enough to condemn her if the bed was desecrated by one. Thus, a “God-living” (Rom. 6:10) soul will not be carried away by any of the goods that seem tempting to it; if, through any passion, it allows impurity into the heart, then it itself will violate the law of spiritual marriage. And as Scripture says, “wisdom will not enter into an evil soul” (Wisdom 1:4), so it can truly be said that in a soul filled with anger and envy or If she has any other vice in herself, the good Bridegroom cannot move in. 2. So who will find a way to harmonize among themselves what is by nature alien and has nothing in common? Listen to the apostle, who teaches that there is no “communion between light and darkness” or “righteousness with iniquity (2 Cor. 6:14), or, to put it briefly, everything that we think and call the Lord by the difference of the perfections contemplated in Him - with everything that, by contrast, is considered evil. So, if the community of what is by nature incompatible with each other is impossible, then, of course, a soul possessed by some vice is alien and incapable of coexistence with goodness. So what do we conclude from here? The one that a chaste and reasonable virgin must in every possible way protect herself from the attack of any spiritual passion and guard herself for the Bridegroom who united her with Himself, pure, without “filth, or vice, or anything from such” (Eph. 5:27). One is a straight “path”, truly “narrow and strait” (Matthew 7:14), which does not allow deviations in either direction and from which even the slightest deviation equally threatens the danger of falling. Chapter 17. About the fact that goodness is imperfect if it lacks even one (property of) virtue 1. If this is so, then, as far as possible, we must correct the custom of many - those who resolutely take up arms against the pleasures of the more shameful, but hunt for the pleasures of honor and lust. They act like a slave who is not trying to free himself from slavery, but is content only with a change of masters, considering a change of owners to be freedom. After all, the fate of slavery is the same, even if it is not the same masters who rule, as long as someone else’s power and authority weighs down. And there are those who, bravely fighting with pleasures, (nevertheless) soon surrender to the opposite passion and, with a strict and correct way of life, easily fall into the captivity of sadness, outbursts of anger, rancor and everything else that is opposite to the passion of pleasure, and (from which) they are liberated with difficulty. This happens when on the path of life we ​​are guided not by the desire for virtue, but by some kind of passion. 2. Of course, “the commandment of the Lord is so bright that it enlightens the eyes” (Ps. 18:9) even of infants, as Scripture says, affirming that “it is good to cleave to the only God” (Ps. 72:28); God is neither sorrow, nor pleasure, nor cowardice, or insolence, or fear, or anger, or any other similar kind of passion that dominates the ignorant soul, but, as the apostle says, self-existent “wisdom” and “sanctification” (1 Cor. 1:30), truth, and “joy and peace” (cf. Rom. 14:17; Gal. 5:22), and the like. So, how can one who is possessed (by what is opposite to perfections) cling (1 Cor. 6:17) to one who has such perfections? recklessly, trying not to submit to one passion, to believe virtue in the opposite? For example: avoiding pleasure (ηδονη), indulging in sadness (λυπη), avoiding insolence (το θρασυ) and recklessness (το προπετες), weaken the spirit with cowardice (δειλια) or, trying to be inaccessible to anger (οργη), fall into timidity (φοβος)? After all, what difference does it make: to fall away from virtue in one way or another, or, more precisely, to move away from God himself, who is all virtue? And in bodily illnesses no one will say that there is a difference: whether the body has become disordered from excessive hunger or from immoderate satiety, because excess in both cases leads to the same end. So, whoever cares about the life and health of his own soul will adhere to the (golden) mean of dispassion, without bending or joining any of the opposite extremes that lie on either side of virtue. These are not my words, but from the divine voice itself, for this rule clearly follows from the teaching of the Lord, when He teaches His disciples, who move in this world like “lambs among wolves,” not only to be “doves,” but to have in their morals some properties of the “serpent” (Luke 10:3; Matt. 10:16). This means that they should not extend simplicity, which is considered commendable among people, to the (last) limit, because such a property is not far from extreme poverty of mind (ανοητον); neither the resourcefulness and cunning, praised by many, in themselves, without an admixture of opposite qualities, were revered as virtue, but so that from the visible opposites they formed one mixed way of action, cutting off from one the stupidity, and from the other - the sophistication in deceit, so that from both opposites one beautiful way of behavior was formed, consisting of simplicity of the soul (γνωμης) and sophistication mind: for “become,” he says, “to be wise like a serpent, and your goals like doves” (Matthew 10:16). Chapter 18. That all the powers of the soul should be directed towards virtue 1. So, let what the Lord said here be a general rule for the life of everyone, especially for those who approach God through virginity, so that, paying attention to one good deed, they not only beware of vices that are opposite (to it), but extract good things for themselves from everywhere, so that their lives are safe on all sides. For even a warrior who covers only some parts of his body with armor endangers the rest of his naked body. And what good is it for him to protect (one) part of his body with armor, when his (other) naked parts are open to mortal blows? Who would call someone beautiful in whom one of the components of his beauty was mutilated due to some accident? This ugliness takes away the beauty of the undamaged parts. If the one who, as the Gospel says somewhere, is ridiculous is the one who, as the Gospel says somewhere, decided to “build a pillar” and used all his efforts on its “foundation,” but did not reach the end (Lk. 14:28-30), then what else does this parable teach us, if not that we, having taken on some sublime task, try to bring it to the end, improving this work of God with various superstructures of the commandments. Just as more than one stone makes up the entire structure of a tower, so more than one commandment brings the perfection of our soul to the desired measure, but we must first lay the “foundation,” as the apostle says; then erect (on it) “a building of gold and honorable stone” (1 Cor. 3:12), for this is what the works of the commandments are called, according to the word of the prophet: “I loved Your commandments... much more than gold and honorable stone” (Ps. 118:127, Ps. 18:11). So, let zeal for virginity be established as the foundation for a virtuous life; and on this foundation let all works of virtue rest. For, although virginity is recognized as a very worthy and godly deed (it really is what it is considered to be), but if all life does not agree with this good deed, if other forces of the soul are defiled by disorder, then it will be nothing more than “a zloty in the nostrils of a pig” (Prov. 11:22) or beads trampled under the feet of swine (Matthew 7:6). But enough about that. 2. If anyone values ​​the ordering of (all aspects of) life in mutual agreement as nothing, let him learn this rule by looking at what is happening in his house. I think that the owner of the house will not allow anything obscene or ugly to be seen in his home: either an overturned bed, or a table littered with all sorts of nasty things, or that “vessels ... of honor” (cf. 2 Tim. 2:20-21) were pushed into some dirty corner, and those intended for low use stood in full view of those entering the house. But having arranged everything nicely and in due order and having assigned each thing its proper place, he boldly receives guests, not at all afraid of shame if it becomes known how his affairs in the house are conducted. This is how, I think, the owner and manager of our tabernacle (2 Pet. 1:13-14) should act—I mean the mind: he should arrange everything that is in us harmoniously; Each of the powers of the soul, which the Creator has provided for us instead of utensils and vessels, must be used in accordance with its nature and for good. If no one accuses us of being talkative and verbose, then we will explain everything in order, so that, using what we have as an example, everyone can arrange their lives for the benefit. 3. So, we say that the desired (power) should be established in the purity of the soul, sacrificing to God as a gift and the firstfruits of one’s blessings; and, having dedicated it (to Him) once, keep it inviolable, pure and unsullied by any filth of life. Keep irritation, anger, and hatred as watchdogs, so that they remain awake to counteract sin alone and direct their natural (malice) against that “thief” and robber who secretly penetrates to deprive us of the divine treasure and enters in order to “steal, kill and destroy” (John 10:10). Courage (την ανδρειαν) and boldness (το θαρσος) should be held in hands like a shield, so as not to “fear the fear that is found below the aspirations of the wicked that find it” (Proverbs 3:25); hope (ελπις) and patience (υπομονη) are like a rod to lean on when (the ascetic) is led to exhaustion by temptation. It is timely to resort to “sorrow” (λυπη) in the case of “repentance” (μετανοια) of sins (cf. 2 Cor. 7:10), since it is not suitable for anything else but this one use. Let truth (δικαιοσυνη) be the true measure of “righteousness” (ευθυτης) (Ps. 44:7-8) in determining what is infallible in every word and deed, how one must dispose one’s spiritual strength, and how to give to each his due. And the desire for more (του πλειονος εφεσις), which is great and boundless in the soul of everyone, if anyone applies it to the desire of the divine, he will be blessed in his covetousness (πλεονεξια), strenuously forcing himself to acquire what it is praiseworthy to force himself to (cf. Matthew 11:12; Luke 16:16). Let “wisdom” (σοφια) and prudence (φρονησις) be “advisers” (cf. Wisdom 8:9) regarding what is useful to him, and helpers in his life, so that he never falls into deception from inexperience or foolishness. If someone uses the above-mentioned mental powers inappropriately to their nature, but directs them to the wrong things: desire turns to shameful objects, hatred is directed against fellow tribesmen; “He who loves unrighteousness” (Ps. 10:5) rebels against his parents, dares to do what is inappropriate, hopes for vanity, removing wisdom and prudence from himself, makes friends with greed and recklessness and behaves the same way in everything else - he is so stupid and ridiculous that it is impossible to even describe his stupidity as much as it deserves. Let us imagine that someone, putting on his armor inside out, turns his helmet so that it covers his face, and the (wavering) crest hangs back; He will place his legs in the shell, and attach the greaves to his chest, and what of the weapons is intended for the left side will be turned over to the right, and what is for the right - to the left. And what a warrior armed in this way must suffer in battle, the same will inevitably be suffered in life by one who allows confusion in thoughts and perversion in the use of mental powers. 4. So, we must take care of establishing harmony in all this (ευαρμοστια), which usually arises in our souls from true chastity. If we need to find the most perfect definition of chastity, then perhaps, in the exact sense, chastity should be called a well-ordered order (ευτακτος οικονομια) of all mental movements, combined with wisdom and prudence. With such a structure of the soul there will be no need for any (special) work or diligence to achieve the highest and heavenly blessings; with it, the soul will achieve with complete ease what without it seems inaccessible. By the very decrease (υπεξαιρεοις) of the opposite (of her intentions), she naturally achieves the desired good: for whoever is not in darkness, by definition, abides in the light; and whoever has not died is alive. Consequently, “he who does not take his life in vain” (Ps. 23:4) will certainly be on the path of truth, because prudence and prudence in reasoning so as not to stray from the true path serve as the surest guide on the straight path. Just as servants freed from slavery, when, having ceased to serve their masters, become their own masters, turn all their attention to themselves, so, I think, the soul, freed from serving the body, turns to the knowledge of its characteristic and natural activity. Freedom, as we know, in particular, from the Apostle, consists in not “being kept under the yoke of slavery” (Gal. 5:1) and, like a runaway slave or a villain, not being chained in the chains of marriage. 5. But I again return the word to the very beginning - to the fact that the perfection of freedom does not consist in mere separation from marriage (lest anyone consider the duty of virginity so small and insignificant as to see all the merit merely in maintaining the purity of the flesh); but since “everyone who commits sin is a slave of sin” (John 8:34), then in any deed or occupation, deviation towards evil exposes a person to slavery and puts a seal on him, leaving scars and brands on him from the blows of sin. Thus, whoever has set himself a great goal - a virgin life - must be equal to himself in everything and demonstrate purity in his entire life. The art of fishing, according to the parable of the Lord (Matthew 13:47-49), separates useful and edible fish from unprofitable and harmful ones, so that one of the latter, once in a vessel, does not make the use of even useful ones harmful. So the work of true chastity consists in choosing from all activities one that is pure and useful, avoiding the obscene in everything as useless, and leaving it to ordinary worldly life, which is allegorically called “the sea” in the parable (Matthew 13:47). And the psalmist, also in one of the psalms, expounding to us the teaching of confession, calls this fickle, passion-obsessed and rebellious life “the waters... of the soul” that touch, “the storm” and “the depths of the sea” (Ps. 68:2-3), in which every unstable mind, like the Egyptians, “like a stone sinks into the depths” (Ex. 15, 5). That which is friendly to God and has the ability to see the truth, which in history is called Israel, is the only thing that “passes through the sea as on dry land” (cf. Ex. 14:22; Heb. 11:29), without at all feeling the bitterness and saltiness of the waves of life. Thus, figuratively, under the guidance of the law (for Moses was a type of the law), the Israelites crossed the sea without getting their feet wet, the Egyptians, following them, entering it, drowned; each according to his own nature: one passes easily, and the other drowns in the depths. For virtue is something light and directed upward (ανωφερες), since all who live according to its rules “fly like clouds,” in the words of Isaiah, “and like nestling doves” (Is. 60, 8). For sin is grave, as one of the prophets says, over “a tin talent... that sits” (Zech. 5:7). If to anyone such an explanation of history seems strained and inappropriate and he does not allow that the miracle performed during the crossing of the sea was described for our benefit, let him listen to the apostle that “by him this whole image was received, but it was written for our instruction” (1 Cor. 10:11). Chapter 19 1. The reason for thinking this way is given to us by the prophetess Mariam, who immediately after (passing) the sea, taking a dry and euphonious “tympanum”, began a song in the “face of women” (cf. Ex. 15:20). For I think that Scripture allegorically refers to virginity as “tympanum,” in which Mariam was the first to strive, which, I believe, prefigured the Mother of God Mary. For just as a tympanum, free from all moisture and completely dry, makes a loud sound, so virginity, not allowing any worldly “moisture” in this life, is bright and far-famous (περιβοητος). If the tympanum that Mariam had in her hands was a dead body, and virginity is the mortification of the body, then this may very well indicate the virginity of the prophetess. As for the fact that the prophetess Mariam was the first among the virgins, we base this opinion on some assumptions and conjectures, and not on a clear indication of Scripture, although many researchers directly declare her celibate, because history nowhere mentions either her marriage or the birth of children from her. Moreover, if she had a husband, then she would be named and known not by her brother Aaron, but by her husband, because not a brother, but “a husband is called the head of a woman” (1 Cor. 11:3; Eph. 5:23). So, if among those who sought childbearing as a blessing and law, the gift of virginity was considered worthy of respect, how much more should this zeal be welcomed by us, to whom blessings God's gifts are no longer given in the flesh, but spiritually. The Divine Scriptures reveal to us when fruitfulness and birth happen for good and what kind of multiplication the saints of God cared about. For both the prophet Isaiah and the divine apostle clearly and wisely pointed out this, one saying this: “For the sake of Thy fear, O Lord, I was in the womb” (Is. 26:18), and the other, boasting that he became. a parent, more than anyone with many children, because he bore (under his heart) entire cities and nations, not only the Corinthians and Galatians in their own birth illnesses, bringing them into the world and imagining (μορφωσας) about the Lord (Gal. 4:19), but filling the whole country “from Jerusalem around and even to Illyricum” (Rom. 15:19) with his children whom he “gave birth to in Christ... through the gospel” (1 Cor. 4:15). For this reason, in the Gospel, the womb of the Blessed Virgin is blessed (Luke 11:27), which served the virgin birth; since neither birth violated virginity, nor virginity served as an obstacle to such a birth, for where the “spirit of salvation” is born, as Isaiah says (Isaiah 26:18), there is absolutely no need for “carnal lusts” (John 1:13). Chapter 20. That it is impossible to simultaneously serve bodily pleasures and enjoy the fruits of divine joy 1. The Apostle (2 Cor. 4:16) also has an expression that in each of us there is a twofold person: one “outward”, who by nature tends to “decay,” the other – understood as the “hidden man of the heart” (1 Peter 3:4), who accepts renewal. If this word is true (and it is certainly true, because “Truth” itself speaks in it (cf. John 14:6)), then with full right one can think of marriage as twofold, respectively and in accordance with each of the (two) people within us; and perhaps the one who dares to say that physical virginity promotes and helps internal and spiritual marriage will not deviate far from the truth in his daring. 2. How impossible it is at the same time to serve two crafts with the works of your hands, for example: to engage in agriculture and at the same time navigation or blacksmithing and carpentry, but if someone wants to succeed in one business, then he must leave the other; Thus, since we also have two marriages ahead of us, one of which is accomplished through the flesh, and the other through the spirit, the desire for one of them inevitably alienates us from the other. After all, the eye cannot clearly examine two objects at once unless it is turned to each one in turn and separately. In the same way, a language cannot serve different dialects at the same time: for example, pronounce Greek and Hebrew words at the same time. And the ear cannot simultaneously perceive narrations of deeds and moralizing words. For speeches of different contents, if heard separately, produce in the listeners a (certain) idea; if both, mixed, occupy the ear at the same time, then their content, merging together, will produce an indefinite confusion in the mind. 3. In the same way, our desiring ability is not able to simultaneously serve bodily pleasures and strive for spiritual marriage. For it is impossible to achieve the set goal of both with the same way of life, since spiritual marriage is associated with abstinence, mortification of the body and contempt for everything carnal, and with carnal marriage - just the opposite. When it is necessary to choose between two masters, then, since it is impossible to be obedient to both at the same time, for “no one can work for two masters” (Matthew 6:24), a prudent person will choose the more worthy of them. So for us, when two marriages are offered, since it is impossible to enter into both together, for “he who is married does not care for the things of the Lord, ... but he who is married cares for the things of the world” (1 Cor. 7:32-33), we cannot - I’m talking about the prudent - make a mistake in choosing the most worthy of them. One should also not remain ignorant of the path leading to this (marriage), which can only be known through comparison. 4. Just as in a physical marriage, one who does not want to be rejected will take a lot of care about the health of the body, about proper adornment, about the abundance of wealth and about not having any stain either on his life or on his family, for this usually achieves the desired goal, in the same way, whoever wants to enter into a spiritual marriage, let him first of all show himself to be young, having renounced through “renewal of the mind” (Rom. 12:2) from all dilapidation. Then let him appear to have in abundance that which is most cared for, but let him not be glorified by earthly possessions, but adorned with heavenly treasures. Let him also be jealous of having a celebrity of the family - not that which can by chance belong to bad people, but which is achieved through labor and diligence, through one’s own good deeds, which only the “sons of light” (John 12:36; 1 Thessalonians 5:5), the children of God and those who are called “the noblest... from the east of the sun” (Job 1:3) are exalted for their bright deeds. Let him achieve strength and health not by caring for the body or by fattening the flesh, but quite the opposite - through bodily weakness, improving the strength of the spirit (cf. 2 Cor. 12:9). I also know the marriage gifts befitting this marriage, which are not acquired with perishable means, but are given as a gift from the soul’s own wealth. Do you want to know the names of these gifts? Listen to Paul, an excellent marriage manager for some rich people, who in all respects represent (something) themselves (2 Cor. 6:4). Speaking about other many and great gifts, he also adds: “in purification” (2 Cor. 6:6). And again, everything that he elsewhere counts as “spiritual fruits” (Gal. 5:22) are all gifts of this marriage. And if anyone wants to follow Solomon and accept true wisdom as a friend and helper of life, about which he says: “desire it, and he will keep you, ... almost you, and embrace you” (Prov. 4:6, 8), - in accordance with the dignity of such a desire, let him prepare clean clothes for himself to participate in this wedding celebration along with those having fun, so that he will not be expelled if he appears to take part in the celebration not dressed in “the wedding garment” (Matthew 22: 11-12). It is evident that this method of preparing for a marriage of this kind is common to both husbands and wives; since, as the apostle says, “there is neither male nor female” (Gal. 3:28), “but Christ is all things and in all” (Col. 3:11). And of course, one who is in love with wisdom as the divine object of his desire has true Wisdom; and the soul, clinging to the incorruptible Bridegroom, glows with love for true Wisdom, which is God. But what spiritual marriage is and what pure and heavenly love has as its goal has been sufficiently revealed by us in what has been said. Chapter 21. That he who has chosen a strict way of life must abstain from all bodily pleasure 1. Since it turned out that no one can approach divine purity without first becoming pure, we need to protect ourselves from pleasures, as if with a great and strong wall, so that the purity of the heart cannot be defiled by approaching them. A strong wall is a complete distance from everything that harbors passion, for pleasure being one in nature, according to the wise, like water spilling from one stream into different streams, through each of the senses penetrates into the interior of those who are devoted to pleasure. So, defeated by pleasure that has entered him through one feeling, he is defeated by it in his very heart; just as the word of God teaches that he who perceives lust through the sense of sight is wounded “in the heart.” I think that the Lord, speaking here about one feeling, meant everything, so that, following what was said, we can (with full) right add: whoever heard “whatever you desire”, whoever touched it and who subordinated all his strength to the service of pleasure, he sinned “in the heart” (Matthew 5:28). 2. So, in order for this not to happen to us, we must be guided in our lives by that wise rule, so as not to cling our souls to anything to which the lure of pleasure is mixed, but primarily and most of all to be guided by the pleasure of taste, because it is apparently more persistent than others and is, as it were, the mother of (everything) forbidden. For the enjoyment of food and drink, excessive from excess in eating, inevitably causes many undesirable consequences to the body, since satiety for the most part gives rise to similar passions in people (παθη). So, in order for the body to always remain in complete calm and not be disturbed by any passion arising from satiety, we must lead the strictest lifestyle and determine the measure and limit of pleasure not by pleasure, but by the need for something. Although need and pleasure are often connected with each other (since hunger usually makes everything pleasant, for a strong desire to satisfy it makes everything pleasant that we happen to eat), we should neither refuse to satisfy a need because of the pleasure that accompanies it, nor should we prefer to hunt for pleasure, but, choosing from everything useful, we should despise what pleases the senses. 3. We see that farmers skillfully separate grain from the chaff mixed with it, so that both are assigned for proper use: grain for (maintaining) human life, chaff for burning and for animal feed. So the worker of chastity, separating need from pleasure, like grain from chaff, leaves the latter to the foolish, whose “death is by burning,” as the apostle says (Heb. 6:8; cf. Matt. 3:12; Luke 3:17), and from what is necessary, he “eats” as much as is needed, “with thanksgiving” (cf. 1 Tim. 4:3). Chapter 22 1. But since many, having fallen into another type of immoderation, from the excessive severity of life have been imperceptibly carried away in a direction opposite to the goal they had set, and have otherwise alienated their soul from higher and divine objects, reduced it to a circle of petty worries and cares, turning their minds to the care of the body, so that they are not able to freely ascend with the mind and contemplate what is above, being immersed in the care of exhausting and crush your flesh, then it would be good to take care of this and equally avoid excess in both cases, so that neither the fattening of the flesh suppresses the mind, nor, in turn, its excessive exhaustion makes it weak and despicable and engaged only in bodily labor; but always remember the wise rule that equally prohibits deviation (παρατροπη) both to the right and to the left (cf. Proverbs 4:27; Num. 20:17; Deut. 5:32). I heard from one doctor who said, on the basis of his science, that our body consists of four elements, not of the same nature, but completely opposite to each other: heat and cold are dissolved in it, and moisture is miraculously mixed with dryness, and the opposite is connected to each other through the affinity of intermediary connections. And the natural scientist proved this idea quite wittily, saying that each of these elements, being by nature diametrically opposed to the other and separate from it, is united with the opposite through a certain affinity of contacting properties. For since cold and heat can equally be found in moisture and dryness, and moisture and dryness, in turn, can equally be combined with heat and cold, then the identity of properties, which equally appears in opposites, automatically establishes a connection between the opposite elements. But why should I enter into the study of particulars, how one and the same thing is separated from each other by natural opposition, and again united, drawing closer to each other through the relatedness of properties? We mentioned what was said only because the one who expounded such a theory about the nature of the body advised that, if possible, we try to maintain a balance of properties: since bodily health consists in ensuring that nothing in us gains preponderance over the other. 2. So, if his words are in any way true, in order to maintain our health, we must maintain such a state of the body that no part of those of which we are composed is given any unnecessary increase or decrease by improper use of food and drink, but imitate, as far as possible, the one driving the chariot. For if he controls (young) horses that disagree with each other, then he does not encourage the frisky with blows, nor does he restrain the lazy with the reins, nor, in turn, does he allow the willful or unbridled and zealous to rush at full speed, but he guides one, restrains another, and encourages the third with a whip, until he produces harmonious agreement among everyone in running. In the same way, our mind, which rules the reins of the body, will not even think of adding fire to the heat that burns in the summers of youth, and the one who has become cold from suffering or time will not cool and dry up even more, and regarding other properties it will also follow the words of Scripture, “Do not increase by much and do not diminish by little” (2 Cor. 8:15; Exod. 16, 18); but cutting off immoderation in both cases, he will take care of increasing what is lacking, and in both cases equally beware of what is harmful to the body, so that neither by excessive gratification of the flesh it becomes rebellious and unbridled, nor by excessive exhaustion5 - painful, upset and lacking the strength for the necessary work. The most perfect goal of abstinence does not mean exhaustion of the body, but its easy service to spiritual needs. Chapter 23. That he who wishes to study this life precisely must learn from one who has succeeded in it 1. And how exactly should one who has decided to live according to the rules of this philosophy act, what should he beware of, what activities should he pursue, and also what measure of abstinence should he maintain, what rules should he adhere to, and what should be the whole course of life directed towards this goal? Many teachings have been written about everything, where he will find instruction in particulars. But much more effective than verbal instruction is leadership by effective example; and there is nothing difficult (δυσκολια) (in) fulfilling this requirement. To find a mentor, you do not need to go on a long journey or undergo a sea voyage, but “near you,” says the apostle (Rom. 10:8), this grace is at your hearth. Here is a school of virtues, in which a life of this kind, brought to the highest degree of severity, appears in all its purity. Here both those who are silent and those who speak have great power in teaching by deed how to lead this heavenly life. Because every word, manifested without works, no matter how eloquently composed, is like a soulless image, to which paints and colors give some kind of liveliness, and whoever “creates and teaches,” as the Gospel says in one place (Matthew 5:19), is truly a living person, “beautiful in kindness” (Ps. 44:3), acting and moving. 2. It is to him that anyone who wants, following a reasonable choice, to “stick to” virginity should turn more often (Matthew 6:24; Proverbs 3:18). Just as it is not enough for someone who wants to learn the language of a people to be his own instructor, but he learns from knowledgeable people and thus achieves that he speaks the same way as a foreigner, so, I think, this life, since it does not follow the path of nature, but is removed from it due to the unusual way of life, no one can learn it perfectly except under the guidance of someone who is experienced in it. And in all other worldly pursuits, the seeker can succeed better if he studies the subject of his studies from a teacher, rather than if he sets to work alone. For this way of life is not so simple that, if necessary, we can trust our own judgment, which is useful for us, since the determination to experience unknown things is not safe. In the same way, people reached through experience a previously unknown medical science, through observations little by little revealing it, so that what was recognized as useful and harmful, according to the testimony of people who experienced it, was included in the content of the science, and the observation made by predecessors was strictly taken into account subsequently. And now, anyone who wants to study this science does not need to explore with his own experience the power of medicines, which of them is healing and which is destructive, but can himself, having learned information from others, successfully practice the art of medicine. The same must be said about the medical science of souls - that is, about philosophy - with the help of which we learn a cure against any passion that concerns the soul. We do not need to resort to assumptions or any conjectures to acquire knowledge of this science, but there is every opportunity to learn it from someone who has acquired skill in it through long and long experience. Youth, for the most part, is an unreliable adviser in every matter, and it is not easy to find a person who would be knowledgeable in some worthy occupation if he did not call upon old age to participate in the council. And the higher the goal we set than all other pursuits, the more careful we must be. For in other matters, youth, not controlled by reason, naturally suffers damage to property or is forced to lose some worldly value or rank. In this same great and lofty aspiration, what is in danger is not money, not worldly and fleeting fame, not anything else that comes to us from the outside, which is of little importance to people who understand, (regardless of whether) it is to their taste or not. Here, unreasonability (αβουλια) concerns the soul itself and threatens to suffer damage of this kind, which does not consist in the deprivation of some benefits that may be, and again can be returned, but in the loss of oneself and the deprivation of one’s own soul. For he who has squandered his father's estate, while he is still alive, does not despair of the hope of somehow returning to his former well-being, but whoever has fallen away from this life is deprived of any hope of returning to something better. 3. So, since many take upon themselves the feat of virginity, being still young and imperfect in understanding, they should first of all take care of finding themselves a guide and a good mentor on this path, so that, through their ignorance, they do not wade through some windfalls and do not wander away from the true path. “Two are better than one,” says Ecclesiastes (Eccl. 4:9). One is easily defeated by the enemy, who sits down on the Divine paths, and woe to “one alone when he falls” (Eccl. 4:10), because there is no person with him to help him get up. Thus, some chose the proper direction in the pursuit of a holy life and, having already achieved perfection in their chosen feat, fell from pride into another kind of fall, because, having succumbed to some extravagance, they considered what their reason was inclined to be good. Among them are those whom Wisdom calls “the idle, who covered their paths with thorns” (Proverbs 15:19), who consider zeal in working according to the commandment harmful to the soul; they have rejected the apostolic admonitions (cf. 2 Thess. 3:10; Eph. 4:28) and do not eat “well” (2 Thess. 3, 12; 1Sol. 4:12) their own bread, but they stretch out their hands to someone else’s, putting all the art of life in idleness. Hence the dreamers who consider sleepy seductions more reliable than the teachings of the Gospel and call the dreams of the imagination revelations; “from these are they who break into houses” (2 Tim. 3:6). And, again, there are others who consider unsociability and bestiality to be virtues, do not recognize the commandment of love and do not know how to value the fruits of “long-suffering and humility” (cf. Col. 3:12). 4. And who can count all the similar failures that happen to those who do not want to resort to the guidance of men pleasing to God? Among them we also knew those who suffered hunger “even to death” (Phil. 2:8), as if “with such sacrifices God was pleased” (Heb. 13:16). And, again, others who, completely deviating in the opposite direction and caring about celibacy only in name, are in no way different from those leading a married life. They not only give pleasure to their womb, but even live openly with women, calling such cohabitation “brotherhood” (αδελφοτης) in order to hide their inclination to evil under this honest name. They are the reason why a matter that is highly respectable and pure—virgin life—is blasphemed by outsiders (cf. Rom. 2:24; Isa. 52:5). 5. So, it would be very useful if the young were not their own legislators on the path of this life; for our life has not lacked examples of perfection, and now, more than ever, holiness flourishes and dwells in our homes, through gradual growth being brought to the highest degree of perfection. One who follows in the footsteps of such (ascetics) can partake of this holiness, and one who follows the smell of this fragrant world (cf. Song 1:2) can be filled with “the fragrance of Christ” (2 Cor. 2:14-15). Just as from one burning lamp the flame is transmitted to all other lamps that come into contact with it, and despite this, the first light does not decrease, although through communication it is equally transmitted to those who borrow their light from it, so the holiness of this life successively spreads from the one who has succeeded in it to those who come close to him; for the truly prophetic word is that he who communicates “with the venerable, ... with the innocent” and “with the chosen” himself becomes the same (Ps. 17: 26-27). 6. If you are looking for signs by which you would not be deceived in choosing a good example for yourself, then it is easy to depict them. If you see a man who, standing in the middle between life and death, from both draws useful lessons of wisdom from both, so that in zeal for the commandments he does not accept the inactivity of death, nor does he become fully involved in (the possession of) life, since in relation to that in which carnal life is expressed, he has renounced “worldly lusts” (cf. Titus 2:12) and remains no more active than the dead, but in relation to works of virtue, by which “those who live in the Spirit” are recognized (Gal. 5:25), is animated, active and strong. Make such a husband your rule in life; God set this as a model for our life. Let him be a model of divine life for you, as eternally shining stars are for helmsmen: imitate both his old age and his youth, or, better yet, imitate old age in the (body of) a youth - and youth during old age. For neither the time of age, which was already leaning towards old age, weakened the courageous soul in him, nor was youth active in the kind of activity that is characteristic of youth, but there was in him some amazing combination of the opposites of both ages, or better to say, a change in properties: in old age, youthful strength of strength for good, and in the blossoming (body) of a youth - immobility in relation to evil. And if you are also looking for desires (τους ερωτας) characteristic of this age, imitate the highest and ardent divine love for wisdom, in which he grew from infancy and remained until old age. If you cannot look at her directly, like those with sore eyes at the sun, then turn your gaze to the face of the Saints subordinate to her, who, shining with their lives, represent role models for people of all ages. God set them as a model for our lives. Many of them, being young in years, grew old in purity of abstinence, precipitating old age with reason and anticipating the time by way of life; they knew one love for wisdom, not because they had a different nature, for “in all the flesh lusts after the spirit” (Gal. 5:17), but because they duly heeded the voice of the one who said that chastity is “the tree of life for all who take hold of it” (Proverbs 3:18). On this tree, as on a “ship,” having sailed across the “waves” of youth (cf. Wis. 14:5), they reached the pier of the will of God; and now, with a soul inaccessible to the waves, in peace and quiet, they are blissful, having happily completed their voyage. Having established themselves in a good hope (2 Thessalonians 2:16), as in a “cat... known” (cf. Heb. 6:18–19), they rest far from the stormy waves, showing the light of their life, like lights from a high watchtower, to those who follow them. So we have someone to look up to in order to safely avoid the waves of temptation. 7. But why are you asking me whether any of those who strived for the same (goal) have fallen, and on this basis you despair of the enterprise itself, as if it is impossible to accomplish? Look at the one who has succeeded and boldly set off on this good voyage, with the passing wind of the Holy Spirit, having Christ as your helmsman. For even “he who goes down to the sea in ships, who does work in many waters” (Ps. 106:23) does not despair because someone has been shipwrecked, but, having before them “good hope” (2 Thess. 2:16), they hasten to achieve the goal of the undertaking. Is it not the height of foolishness to consider someone who fell while living a strict lifestyle to be vicious, and to believe that someone who has grown old and fallen throughout his life is better? If it is terrible to be exposed even once to the imminent danger of sin, and on this basis you consider it safer not even to enter the path leading to the highest goal, then how much more terrible is it to make sin the occupation of your whole life and for this reason to completely lose your part in that purest life? How will you listen to Him who was crucified, living, dead to sin (Rom. 6:2, 10), if sin is strong in you, commanding you to “follow Him” (cf. Matt. 10:38) to go and, as a sign of victory over the enemy, to bear the cross on your body, when you were not “crucified... to the world” (Gal. 6:14) and did not accept the “deadness” of the flesh (2 Cor. 4:10)? How can you obey Paul, who convinces to present your body as a “living sacrifice, holy, acceptable to God... when you are conformed to this age,” and not “transformed by the renewing of your mind” (Rom. 12:1-2) and not “walking in the newness of life” (Rom. 6:4), but still following the path of the life of the old man, how will you perform sacred rites to God, anointed precisely for this purpose? “to offer a gift” (Heb. 8:3) to God, and the gift, of course, is not some foreign and illegal one, taken from goods coming from without, but truly your own, which is the “inner man” (Eph. 3:16; 2 Cor. 4:16); which must be perfect and blameless, according to the law of the lamb (cf. Lev. 22:19; Exod. 12:5 ), alien to all corruption and vice? How will you offer this gift to God when you do not obey the law, which prohibits the priestly service of the unclean? And if you want to be worthy of the appearance of God, then why don’t you listen to Moses (cf. Ex. 19:15), who commands the people to cleanse themselves of the affairs of marriage in order to be worthy of the appearance of God? If it seems unimportant to you to “be crucified with Christ” (Gal. 2:19), to present yourself as a sacrifice to God, to be “a priest of the highest God” (Gen. 14:18), to be worthy of the appearance of the great God, then what can we offer you higher than this, if you consider the benefits that flow here to be equally insignificant? For if someone is crucified with Christ, through this he lives with Him, and “is glorified with Him” (Rom. 8:17), and reigns. And whoever presents himself as a sacrifice to God, through this he can achieve a change in the nature and dignity of man into that of an angel, for Daniel also says so: “the dark things stand before Him” (Dan. 7:10). Whoever has accepted the true “priesthood” and submitted himself to the great Bishop, he himself, undoubtedly, “abides priest forever,” and death does not prevent him from “abiding” as such “from now on” (Heb. 7:23-24). But whoever has been worthy to see God himself has as a fruit nothing other than the fact that he has been worthy to see God. For the top of all hope, the limit and main goal of every desire, God's blessing, every promise and “unspeakable” blessings, which, as we believe, exceed “senses and reason” (cf. 2 Cor. 12:4; Phil. 1:9), is what Moses desired to see, what many “prophets and kings” desired (Luke 10:24), but which they are rewarded with only “pure in heart” - those who are and are called truly “blessed” precisely because they “will see God” (Matthew 5:8). That is why we want you to “be crucified with Christ” (Gal. 2:19), present yourself to God as a “pure” priest (cf. 2 Cor. 11:2) and become a pure sacrifice, so that you prepare yourself for the coming of God through purification in all purity, so that you too may see God in a pure heart, according to the promise of our God and Savior Jesus Christ, to Him be glory forever and ever. Amen. You might be interested in: