CONTRIBUTION TO MODERN monasticism
FOREWORD
Approaching the end of my life on earth, I considered it my duty, because of the spiritual treasure with which the right hand of my God has generously endowed me, to compile my spiritual heritage. I call the word of salvation for the soul a heritage, those who fulfill this word will obtain spiritual treasures. I offer the heritage as a gift to my beloved fathers and brothers, contemporary monks. This spiritual treasure, which encompasses and contains all other treasures, I call monasticism, to which I was called by a miraculous call and ineffable grace from childhood. It was not destined for me to offer my life as a sacrifice to vanity and decay! I was taken and torn away from the broad path that leads to eternal death and placed on the narrow and difficult path that leads to life. The narrow path has the deepest meaning because it raises from the earth, brings out of the darkness of vanity, raises to heaven, raises to paradise, raises to God, places before His face, in the unsettling light for eternal bliss. In order for the legacy, as much as possible, to take a satisfactory form, it was necessary to present it in the form of a book. The book contains rules for the external behavior of monks and advice on spiritual feat or action.
I could rightly call this work my secret confession. I ask you to accept the confession with attention and Christian solemnity. It is worthy of both. The teaching that I propose is entirely borrowed from the sacred teaching of the holy Fathers of the Orthodox Church, who both theoretically and experientially became acquainted with the Gospel teaching, and then adopted it. My failures and delusions, insufficiently firm and fearless adherence to the teachings of the Fathers, the lack of a gracious leader, frequent and almost constant encounters with leaders suffering from blindness and self-deception, willing and unwilling dependence on them, the general surrounding of objects of scandal instead of teachings, paying attention to teachings hostile to God, to whom the world gave the splendor and importance of the highest wisdom and holiness and which, being darkness and impurity, deserved only contempt and rejection, were the causes of many of my upheavals. The upheavals to which I was tempted were bitter, and heavy, and cruel, and persistently, painfully lasting. According to the judgment of my conscience, the upheavals that occur on the external plane are completely insignificant compared to the upheavals to which the soul was exposed. The waves of this earthly sea are fierce, darkness and fog reign on it, wild winds, that is, rejected spirits, constantly raise storms. The ships have no helmsmen, the safe harbors have turned into whirlpools, into dangerous seas. And every mountain and island were moved out of their spiritual places (Rev. 6:14), and it seems that the flood is inevitable. It would indeed be inevitable if the unfathomable providence of God and His equally unfathomable mercy had not saved His chosen ones. My soul has long dwelt there (Ps. 120:6), finding no reliable harbor either outside or inside me. I have fallen into deep mire, and there is no bottom. or, with a right and firm disposition of soul, fearless in virtue or virtue, I came into the depths of the sea, and the storm overwhelmed me. I was weary with crying, my throat was hoarse, my eyes failed from hoping in my God (Ps 69:3-4), for the enemy has persecuted my soul, he has brought my life down to the ground; he has set me in dark places (Ps 143:3). I am poured out like water, and all my bones are scattered … my strength is dried up like a brick (Ps 20:15-16), the pains of death have taken hold of me, and the torrents of iniquity have troubled me. The pains of hell have come upon me, the snares of death have overtaken me (Ps 16:56), my spirit is faint within me, my heart is troubled within me (Ps 142:4).
From such a state I address myself to the fathers and brothers with a voice of careful caution. This is how a traveler who has survived terrible misfortunes on a long and arduous journey acts! He hands over his observations, his precious treasury, to those who intend to undertake a similar journey or to those who have already set out on the journey without knowing it at all or only superficially, on the basis of outdated records. Here we point out changes, but not changes in essence but in circumstances, which have a significant impact on the very essence. Here we point out the way in which ancient writings should be used and applied to modern times, thereby avoiding that false position and its consequences that anyone who does not understand and does not notice the necessity of their application falls into. Saint John Climacus or Staircase says that some, passing through muddy places, "rolled in the mud and, defiled, explained to passers-by for their salvation how they had fallen into the mire. And for the salvation of others, the Almighty also delivered them from the mire of sin.''( 1 ) Measure the path with your feet, and let all your ways be straight. Do not turn to the right or to the left; keep your foot from evil, for the Lord guards the paths of the right, but the paths of the left are crooked. He will make your way straight and guide your steps in peace. (Prov. 4:26-29). Amen!
Bishop Ignatius
NOTES:
1. Saint John Climacus - The Ladder, The Ladder, Lesson 26.
RULES OF EXTERNAL CONDUCT FOR NOVICE MONKS
INTRODUCTION
The Church Constitution states that, according to the vow of the Holy Fathers, measure and rule must be observed in everything. Having mentioned the Holy Fathers in general, the Constitution quotes the famous saying of St. Ephrem the Syrian: "Where life is not guided by lawful rules, great misfortune comes." [ 1 ] On these grounds, we offer our beloved brothers, novice monks, the rules for their external conduct that follow.
NOTES:
1. Church Constitution, Chapter 35.
RULES
1. The Holy Fathers call a monastery a sanatorium or a hospital.[ 1 ] And that is exactly what it is: a monastery is a moral sanatorium. We come from the world to a monastery in order to abandon the sinful habits acquired in worldly life and, being free from the influence of the scandals with which the world is too full, to acquire truly Christian habits and conduct. We hope that for a truly Christian life on earth we will receive eternal bliss in heaven. Therefore, it is necessary to direct all our care to achieving the goal for which we entered a monastery, and, moreover, that life in a monastery may be for our salvation instead of being a cause for our even greater condemnation at the judgment seat of Christ.[ 2 ]
2. Those who come to a hospital undertake to be guided in everything by the instructions of the physician and not to allow themselves to use food, clothing, movement and medicines at their own discretion, because in that case, instead of benefiting themselves, they will harm themselves. In the same way, everyone who enters the monastery undertakes not to perform feats in those feats and efforts that seem to him the most necessary and useful, but in those that are pointed out to him and assigned to him by the superior, personally or through other monastic authorities.[ 3 ]
3. Generally speaking, all monastic occupations and duties are called obedience. Obediences must be performed with all care and with strict observance of conscience, believing that such performance of obedience is necessary for our salvation. Monastic occupations are called obediences precisely because they are united with the renunciation of one's own will and one's own understandings. For this reason, when performing obedience, the conscience is exposed to constant trials or experiences. The consequences of practicing obedience are humility and spiritual understanding. No matter how great, arbitrary feats are performed due to pride or whim, and especially with the rejection of obedience, not only do they not bring any spiritual fruit but, on the contrary, being themselves the consequences of pride and arrogance, they extremely increase these passions in the monk and completely distance him from the gracious, i.e. Christian way of thinking, that is, from evangelical humility. The God-pleasing John Cassian says: "The most important concern of the elder or spiritual father, to whom the novices are entrusted, consists in the fact that the novice first learns to conquer his will. The novice, being gradually guided, could thereby rise to the peak of the highest perfection. In training him in this with the greatest care and diligence, the spiritual father or elder deliberately strives to command him what is contrary to his will. Having been taught by numerous experiences, the great Egyptian Fathers have established that a monk, especially if he is young, will not be able to restrain the most lustful desires unless he first learns to mortify his will through obedience. They decisively testify that he who has not first learned to conquer his own will will in no case be able to restrain either anger, or sorrow, or the spirit of fornication, nor will he be able to acquire true humility of heart and steadfast unity with his brothers, just as he will not be able to live long in a monastery. They try to teach these rules to beginners as an alphabet that guides them to perfection and on the basis of them they consider what kind of humility the beginner has, that is, whether it is true or hypocritical and apparent.[ 4 ]
4. The errors into which we fall due to our weakness and which are characteristic of all people, we must confess to our spiritual father and sometimes, depending on the nature of the error, to the superior. In doing so, we should not fall into discouragement or gloom and weakness, but should continue obedience with renewed zeal. If we are not able to immediately understand the worldly sciences and arts and if during their study over a long period we are exposed to various doubts and errors, then it is even more natural that we will be exposed to errors during the study of the science of sciences and the art of arts, that is, the monastic life.[ 5 ]
5. Prayer is the mother of virtue or virtue.[ 6] For this reason, most of the time in a monastery is devoted to prayer. It is not beneficial for a novice to pray in solitude. Forbidding arbitrary prayer, the Church Constitution therefore advises that all who live in a monastery offer prayers to God together, in the church of God, with the exception of the sick who are confined to a room or cell by illness, as well as the elderly who are ripe for solitary room or cell prayer.[ 7 ]
6. Prayer is the mother of virtue, and for this reason all brothers are called to diligently and without fail perform the established prayers, and in connection with this, to diligently and without fail go to the church of God.
7. When leaving the room for the church where we will stand before the face of God, it is necessary that we preserve the fear of God in our way of walking, that we do not hurry at all and that we do not look around, but that our eyes are directed towards the ground, that we do not wave our hands and that they are relaxed along the body.
8. When entering the church of God, each brother must make the sign of the cross at the door and bow to his waist, thereby showing respect for the dwelling place of God, which is the church.
9. After entering the church, each brother is obliged to stand in the center of the church, in front of the Royal Doors, and make three bows to his waist, and during Great Lent, three bows to the ground (three earthly bows). Then, having bowed to the people present on both sides, he will go to his place.
10. If a brother is standing behind the choir (kliros) and if he belongs to the right choir, then upon approaching his choir, he must make a bow to his waist before the icon of the Savior, he must bow to the brothers standing behind the choirs, and he must do so by turning first to the left and then to the right choir. After that, he will reverently stand in his place. If a brother belongs to the left choir, then he is obliged, when he approaches it, to make a bow to the waist before the icon of the Mother of God and, having bowed to the choirs, first to the right and then to the left, to stand in his place.
11. The church is an earthly heaven. Those who stand in it must stand with reverence for God and as befits, like the holy angels, and their eyes must be cast down to the ground. They must not lean against the walls, their hands must be relaxed and not crossed. They must not put one foot forward, but must stand evenly on both feet.
12. The church is the judgment seat of God. According to the testimony of the Holy Gospel (see Luke 18:14), we can leave it either justified or condemned. Therefore, reading and singing must be done with all possible attention and reverence for God, during which no reasoning must be allowed, and even more so laughter and jokes must not be allowed. Otherwise, we will leave the church condemned, for we will anger the King of heaven by our unseemly standing before Him.[ 8 ]
13. We must not pay attention to the people who attend the service. On the contrary, we must guard our sight with all our might as it is an opening for the soul through which the most contagious passions and scandals can enter.[ 9 ]
14. In the choirs, each person should take the place assigned to him. If someone is absent, the next person after him will take his place, and in no case should someone younger take his place, who will do so on the basis of his own will, arrogance or arrogance. This excludes the case when those who lead the choirs consider it necessary to arrange the singers according to their voices.
15. In no case should any unconsecrated person enter the holy altar, as in the Holy of Holies, except for churchmen and priests, according to the 19th rule of the Council of Laodicea and according to the custom accepted in the best-ordered Orthodox monasteries. God hears the mention of relatives equally from the altar and from the place in the church where you are standing. Your prayer from the church will be more pleasing to God if, out of reverence for Him, you refrain from entering the altar than from the altar when you enter it without due reverence and in violation of the rule that has been handed down to you.
16. A brother who is compelled by unavoidable necessity to enter the altar or pass through it must do so with the greatest reverence and fear of God. When you enter the altar, turn to the Holy Table and make three prostrations, and on Sundays, Saturdays, feasts, and polyeleos days[ 10 ] three prostrations to the waist, and then, turning to the icon that stands in a higher or more elevated place, make another prostration to the waist. After that, bow to the abbot and receive his blessing. If the abbot is not at the altar, receive a blessing from the hieromonk who serves.
17. The unconsecrated should not walk around the Holy Table. If it happens that due to extreme necessity they have to pass this way, then they must do so with great fear of God and caution, walking silently and circling the throne of God at the greatest possible distance.
18. No one may linger in the altar unless there is a need for it, and after its fulfillment, they must leave without hesitation. Moreover, whoever has entered the altar due to extreme necessity or because the elders have directed him there, is obliged to reproach himself, saying: "Woe to me, a sinner and an unclean one, that I have dared to enter the Holy of Holies to my own condemnation!" The ministering priests themselves, who are called to serve at the altar and to stand before God, will be worthy of this if they become aware of their unworthiness, if they strive to wash themselves before the divine service with abundant tears of repentance and humility, and if they perform the service itself with the greatest reverence, attention, and fear of God.
19. He who reads the psalms and the daily protocol, i.e., Vespers, Matins and Hours, must prepare in time and look up the troparions and kondakes of that day so that during the reading in church he will not make mistakes and so that when reading the prayers (sacred texts) he will not make interruptions while looking for the troparions and kondakes. The reader must stand upright and with his arms relaxed. The reading must be neither hurried nor drawn out, and the words must be pronounced clearly and distinctly. One should read simply, with reverence, in an even tone, without pouring out one’s feelings through nuances and changes in the voice. Let the holy prayers (sacred services or texts) affect the listeners with their own dignity.[ 11 ] The desire to convey one’s feelings to those present is a sign of loftiness and pride.
20. The daily order of reading begins with Vespers. The one whose turn it is to read is obliged to stand not far from the one who ends it with the ninth hour. When he finishes, both bow to the altar at the same time, and then bow to each other. The one whose turn it is stands in front of the lectern, and the one who has finished leaves and stands in his place.
21. The reader of the Apostle Paul, going from the choir to the choir, must hold the book in his left hand, with its top somewhat pressed against his chest. When he comes out to read, the reader of the Apostle Paul first stops before the icon of the Savior or the Mother of God, depending on which choir he belongs to. First, he should make a bow to the belt before the icon and then bow, addressing his choir. After that, he goes out to the middle, in front of the Royal Doors. Here he will bow to the altar to the belt, and at the words of the serving hieromonk, "Peace to all," he first bows to the serving one and then begins to pronounce the prokeimenon. After pronouncing the title of the Apostle, the serving hieromonk or hierodeacon says, "Let us beware," and the reader again bows to the serving hieromonk and begins to read the Apostle Paul. When the reading is finished, at the words of the minister, "Peace be with you," the reader bows to him before the Royal Doors, moves away from the middle of the church and stops not far from his choir, in front of the icon, and bows before it. Then he turns to the opposite choir and bows to it, and then bows to his choir in the same way and goes to his place.
22. During the reading of the Apostle Paul, it is not permissible for the reader to shout excessively and inappropriately, being drawn by ambition. On the contrary, he should read in a natural voice, without straining the hearing and conscience, piously, distinctly, solemnly, so that our sacrifice of praise may be pleasing to God and so that it may not turn out that we offer to God the fruit of our lips (Heb 13:15), and to ambition the fruit of the mind and heart, in which case God will also accept the fruit of our lips.reject it as a desecrated sacrifice. Singers must also understand this, because the passion of ambition is extremely dangerous for all who stand behind the choir. With it, other vices also enter the soul, especially pride, while the grace of God, which protects a person, moves away from him.
23. When going to the choir or from the choir, everyone must begin and end the singing together. They must not wave their hands, their eyes must be cast down to the ground and they must not look around at all. They must go in order, harmoniously, one brother after another, without pushing or rushing each other. When they stand on the choir, they must line up, so that one does not stand in front of the other. When descending from the choir to the choir, the same order must be maintained as indicated when ascending the choir. While standing on the choir, the hands must be relaxed and not crossed, and bows cannot be made arbitrarily except when appropriate. Moreover, they will not be made by each one for himself but by all together, so that the brothers who are in the choir, according to the words of the Church Constitution, may represent one body.[ 12 ] Because of such a uniform and pious bow, all the brothers are obliged to be guided by the choirmaster, who, for his part, is obliged to supervise the timely execution of the bows and to strive that his own bows are neither hasty nor premature, so that the brothers are able to harmonize with him.
24. During the divine service, the following bows are made and in the following order: when the serving hieromonk comes before the Royal Doors to bless the reading of the ninth hour or midnight, or when he intends to bless the reading of the hours at the altar, before the exclamation "Blessed is our God"... he makes three bows to the waist. The brothers should also do this, just as they do before the beginning of the Divine Liturgy. At the beginning of the All-Night Vigil, when the choirmaster announces "Come, let us worship" , three bows to the waist should be made. In general, at all services, on the occasion of each Trisagion and on the occasion of each "Come, let us worship" , three bows to the waist should be made, except for the Trisagion and Trisagion at the very beginning of Matins, when only the triple sign of the cross is accepted, as well as at the beginning of the six psalms, when the verse "Glory to God in the highest" is said three times , and in the middle of the six psalms, when the three-time recitation of "Hallelujah, hallelujah, hallelujah, glory to you, O God" . They are usually made the sign of the cross once before the beginning of the Creed at the Divine Mass or Liturgy. When, during the singing of the stichera and verses, the words of the stichera inspire adoration, one bow is made to the waist. Moreover, neither in the choir nor in the choirs should one bow without order and arbitrarily, but following the choirmaster. When the kathisma is sung and when they are finished, then, as at the end of the six psalms, "Alleluia, alleluia, alleluia, glory to you, O God" is said three times and three bows to the waist are made, except on Sundays, Saturdays, feasts and polyeleos days, when these bows are omitted. When the brothers go to the choir and before they leave the choir, they will make one bow to the waist together and as is fitting, and then all will bow simultaneously to the brotherhood standing in the choir. At the first prostration of each litany and at the exclamation with which the hieromonk ends the litany, one bow to the waist is to be made. Before and after the reading of the Holy Gospel, during the singing of the Glory, one bow is made to the waist. During the ninth hymn, during the singing of "More Honorable than the Cherubim" , with each repetition of these words, one bow is made to the waist. During the Divine Liturgy, after "Come, let us worship and belong to Christ", one bow is made to the waist. After the entire Cherubim hymn is finished , that is, after the Alleluia , three bows are made to the waist. The gifts that are offered, while they are still unconsecrated, are honored with one bow to the waist and after it with a bow of the head. When "I sing to you" is finished, three deep bows are made to the waist, and those who are not in the choir will make one earthly bow. During the singing of this holy hymn, the holy gifts that have been offered are consecrated. When "It is worthy" is finished, one bow is made to the waist. Before the Lord's Prayer, those who are not in the choir will make one prostration, while those in the choir will only make the sign of the cross, because it is necessary that they begin singing without hesitation. After the Lord's Prayer , when the serving hieromonk says "For Thine is the kingdom" and the other words of the exclamation, one prostration is made to the waist. At the exclamation "Holy to the saints", three prostrations are to be made to the waist. When the Holy Mysteries are offered with the proclamation "With the fear of God and faith draw near" , Those in the choir should make a deep and devout bow to the waist, as if they were bowing to Christ Himself, who is invisibly present in the Holy Mysteries, while those outside the choir should make a prostration. The same should be done when the Holy Chalice is brought out for the second time, with the proclamation: "Always, now and ever, and unto the ages of ages." At the end of the Divine Mass or Liturgy, three prostrations to the waist are made, with the younger ones from both choirs addressing the older ones and everyone greeting each other with a prostration. On Sundays, Saturdays, feast days, and days of the Epiphany, no prostrations are made in the church.
25. During the following periods of worship, the kamilavka is removed from the head and placed on the shoulders so that the cross, which forms the top of the kamilavka, does not fall off the shoulders: at the Liturgy during the walk with the Gospel, during the reading of the Gospel, during the Great Walk, during the words of Christ Come, eat until It is Worthy , including the singing of the Our Father prayer and the celebration of the Holy Mysteries; at Vespers during the walk; at Matins during the reading of the Gospel and during the singing of the Most Holy . During the reading of the Apostle Paul at the Liturgy and the parimia at Great Vespers, the reader removes the kamilavka. The brothers remove the kamilavka when the Our Father is sung before the meal and the It is Worthy after the meal.[ 13 ] The brothers are obliged to remove and place the kamilavka simultaneously, without overtaking each other.
26. In general, in the church of God, all piety and order must be preserved, both for the glory of God and for the spiritual benefit of the people present, who are instructed by the piety of the monks, while the lack of piety in the monks confuses, scandalizes and injures them. One must not leave the church prematurely; one must not allow oneself to violate the rules of decency and piety, not even the slightest. From negligence in small and insignificant things, we will easily pass to negligence in great and everything. In order to maintain attention to our important obligations, we must constantly watch ourselves and be careful in all our actions, even the smallest ones.[ 14 ]
27. When the need arises, excess phlegm should be carefully thrown out into a handkerchief, instead of spitting on the floor with an indecent sound. One must not cough loudly or sniff. These and similar natural needs must be performed quietly and decently. Tobacco is not smoked or sniffed in church. If eating food, which is a natural human need, is not permitted in the church, then even more so is smoking or sniffing tobacco, which is not a natural need at all but an ugly habit and desire. He who enters the monastic order should wean himself from the use of tobacco altogether. Laymen are greatly offended when they see monks using tobacco. The unconditional duty of love requires us not to give occasion to offend our lay brothers who, having been offended by something insignificant, will not believe us even in something important. Let him who cannot overcome his habits become aware of his weakness and compensate for the lack of self-denial by self-reproach.[ 15 ] Let him not display his habit before his brothers, for the harm done to one is not so great as the harm done to many. Such is the opinion of the Fathers regarding our overcoming of weakness.
28. It has been established that the strictest piety and order must be preserved in the church. May they be preserved in the dining room as well. Staying in the refectory to refresh yourself with food must be a kind of continuation of the worship service. Brothers who feed the body, being reasonably satisfied with the food offered, must also feed the soul at the same time, and that with the word of God, which is read during meals. This is why deep silence must be maintained in the dining room. If it is necessary to say something, then it should be done quietly and briefly, so as not to interfere with listening to the reading.[ 16 ]
29. All brothers are obliged to eat in the common dining room and not in their rooms or cells, except for the sick who are allowed to use food in the cells, but only with the knowledge and permission of the superior. Try to participate in the common meal, do not avoid it due to some insignificant reason that wears the mask of justification, and in time you will see the special spiritual benefit that constant participation in the common meal brings.
30. In terms of quantity, the use of food, both in the dining room and in the rooms, must be most judicious. Beginners should take food almost to the point of satiety, but not to the point of saturation. Fasting, which later is so useful for a monk, must be moderate for a beginner. [ 17 ] If the beginner does not take food outside the refectory, then such a fast will be quite satisfactory for him. Taking food in the refectory in an amount that will almost satiate him is necessary for a beginner, because he is sometimes obliged to perform difficult obediences and, as a result, his physical strength would not be excessively weakened. For their necessary weakening, the quality and quantity of the monastery dining room food will be sufficient. The passions of beginners are not reduced by excessive fasting, but by confessing sinful thoughts, working and distancing themselves from freely speaking to their neighbors.
31. Although the Church Constitution allows the use of wine at the table, it is allowed only to old ascetics for whom it is necessary and useful. For young people, wine is harmful. Regardless of the fact that in some monasteries it is offered on the table, it is for this reason very beneficial for young people to abstain from wine completely. "It is commendable for a monk to abstain from wine," said the great and holy Simeon the Wonderworker. . ''If, due to bodily weakness, a monk is forced to drink wine, then let him drink it in small quantities.''[ 18 ] The God-pleasing Poemen the Great said: ''Monks should not drink wine at all.''[ 19 ] ' "Let not youth be perfumed with wine," said the godly Mark the Ascetic.[ 20 ]
32. In rooms or cells one should engage in soul-beneficial reading and manual labor that will not arouse self-indulgence. Otherwise, all your attention will be Turn to the work of your hands toward which you feel partiality, and God and your salvation will become foreign to you. Worldly books, and especially those that will harm morality, should not be read or kept in the room or cell.
33. Novices are not allowed to bring worldly decorations[ 21 ] into their rooms or cells, that is, various objects that serve comfort and luxury. Decorating the room attracts the mind and heart of the novice and thus distances them from God. In addition, it stimulates the imagination, which hinders spiritual progress. The best decoration of the monastic cell will be a selected library, which must consist of the Holy Scriptures and the writings of the Holy Fathers on monastic life. "We must possess Christian books, because the very sight of them will turn us away from sin and move us to virtue or virtue," said Saint Epiphanius of Cyprus.[ 22 ] Sacred books must be maintained with dignity, with homage paid to the Holy Spirit who in They live by them. Those elders, who were known for their special piety and spiritual progress, placed the New Testament next to the holy icons.[ 23 ]
34. Novices are forbidden to receive women into their rooms or cells, even if they are their closest relatives. Novices must always ask permission from the superior to receive male relatives and acquaintances.
35. Novices should beware not only of receiving laypeople into their rooms, but also of visiting each other's cells at untimely intervals. Untimely visits to each other serve as an occasion for novices to joke, joke, and dare. In this way, the fear of God and goodwill toward monastic life are eradicated from the hearts of novices, and they arouse a strong influence of passions, primarily despondency or melancholy, anger, and lustful passions. For this reason, the great elder, Simeon the Pious, commanded his disciple, Simeon the New Theologian, to renounce all acquaintances outside and inside the monastery upon entering the monastery. Carefully fulfilling the elder's commandments, this disciple soon reached a high level of spiritual progress.[ 24 ]
36. Novice! Often visit the room or cell of your spiritual director or your elder, for spiritual instruction and confession of your sins and sinful thoughts. Blessed are you if you have found an informed, experienced, and well-intentioned elder. In our time, a satisfactory teacher is the greatest rarity. That room or cell, in which you listen to the word of God that gives you life, consider it sacred.[ 25 ] If the monastery does not have a satisfactory teacher, confess your sins more often to the spiritual father and draw lessons from the Gospel and the books written by the holy Fathers on asceticism. Your room or cell will become for you a haven and a refuge from thoughts and storms of the heart.
37. In no case should you keep any food or sweets in your room or cell, and especially not drinks. We do not enter a monastery to be happy by fulfilling our bodily desires, nor for earthly joys and comforts! We enter a monastery to be reconciled to God through true conversion, uninterrupted by leisure and joy, and to receive from Him the priceless gift of salvation.
38. If possible, clothing should be simple, but decent and neat, as required by the customs and position of the monastery in its relationship to the secular brothers who visit it, who, however, may be offended by luxurious and untidy clothing. Colored undergarments should not be worn, nor should a colored tunic be worn under the cassock, because such clothing does not befit those who mourn their departed soul! Black clothing is suitable for them, which people wear as a sign of their deepest sorrow. The novice must fulfill this rule, because his soul, by its state, must conform to the state of his body. When he is adorned with luxurious and dazzling clothing, he is unable to preserve the feeling of conversion. Because of the luxurious clothing, ambition and resentment arise in the novice, and his body becomes alive to lustful feelings and movements.[ 26] It is not fitting for a sinner to wear beautiful clothes, for in that case he will be like a whitewashed and gilded tomb, which is bright and rich on the outside, while on the inside it hides a stinking corpse.
39. Respect must be shown to the elderly, while blessings are to be received from hieromonks piously and with faith. This respect should be shown on the basis of duty and love, and not on the basis of pleasing men or any similar motive of this world, which is foreign to the religious disposition and spirit of the Church.
40. When meeting each other, the brothers are obliged to bow to one another with respect, respecting in their neighbor the face of God, the face of Christ himself (see Mt 25:40).
41. The young must strive to love everyone equally, guarding themselves against exclusive love for a peer or a worldly acquaintance as if it were a trap of the devil. Such love in the young is nothing more than a partiality which they do not understand and which indisputably separates them from their obligations to God.[ 27 ]
42. In greeting one another, one must be careful of the sense of touch, and to such an extent that one should not take a brother by the hand. Likewise, one should avoid other greetings which are not fitting for a holy religious family. Such caution was strictly observed in ancient monasteries. In Egyptian families, the best in Christendom, violators of this rule were exposed to public monastic punishment. This is narrated by the God-pleasing John Cassian.[ 28 ]
43. Acquaintance with a lazy brother should be guarded against as the greatest danger, but not in order to condemn him, no! There is another reason for this, because nothing is so easily attached and nothing is so contagious as the weakness of a brother. The Apostle Paul commanded: Now we command you, brethren, in the name of our Lord Jesus Christ, that you withdraw from every brother who walks disorderly and not according to the tradition which he received from us (2 Thessalonians 2:6). Do not associate with anyone who is called a brother if he is a fornicator, or covetous, or an idolater, or a slanderer, or a drunkard, or an extortioner; with such a one do not even eat (1 Corinthians 5:11). Why? Because, says the same Apostle, evil conversations corrupt good morals (1 Corinthians 15:33). Is a drunkard your close acquaintance? Know that in his company you too will get used to drunkenness. Do you often talk with a fornicator? Know that he will pour out his lustful feelings on you too. Your friends and close acquaintances should be those whose only goal is to please God. This is how the holy prophet David acted, who says of himself: I walked in the innocence of my heart, in the midst of my house ; however, regardless of this innocence, I hated the perpetrators of transgression with a godly hatred that consists in distancing myself from them:The one who secretly slanders his neighbor, I have driven out; with a haughty eye and an insatiable heart, I have not eaten. My eyes are on the faithful of the earth, that I may plant them with me; he who walks in a blameless way, he serves me. He who does not act arrogantly shall not dwell in the midst of my house; he who speaks unrighteousness is not upright in my sight (Ps 100:27). Your friends, O God, are very precious to me (Ps 138:17). The God-pleasing Poemen the Great said: "The conclusion of all the instructions to the novice monk is this: ''Avoid bad company (acquaintance, friendship) and hold fast to good company.''[ 29 ]
44. One should not walk around the monastery with one's head uncovered, for this is a violation of modesty and piety. In addition, one should not allow oneself to shout, make indecent and excessively free bodily movements. This disrupts the internal organization of the novices, the monastic order and the tranquility of the brotherhood, while laymen who visit the monastery fall into scandal.
45. One should not go anywhere outside the monastery grounds unless permission has been previously obtained from the elders.
46. When going out[ 30 ] let no one be alone and let there always be two or three of them. Such a decision existed both in the old and in the newer, well-organized holy families. This prevents many scandals and even falls. Woe to one (Eccl. 4:10) if he is drawn into some scandal and there is no one to stop him. On the contrary, the Holy Scripture compares the brother who is helped by another brother to a strong and lofty city (see Prov 8:19).
47. Do not long to visit the city, do not long to visit the settlements of the worldly! How can the soul of a young monk or novice, who wants to take upon himself monastic vows, not be harmed by frequently looking at scandals and mingling with scandals for which his heart is still alive, in which it delights and which attract him? If the heart did not delight in worldly scandals, they would not attract it. The monk who feels the desire to leave the monastery often is wounded by the arrow of the devil. The monk who follows the sick desire of the heart to often leave the monastery and to wander among worldly scandals has voluntarily accepted the poisonous arrow that the devil has shot at him. He has allowed the poison to spread throughout his soul and to poison it. A novice who gives himself up to wandering should be considered unfit for monastic life and promptly removed from the monastery. As for a monk who gives himself up to wandering, he should be considered to have betrayed God, his conscience, and his monastic vows. Nothing is sacred to such a monk. He considers even the most vile acts, every lawlessness and evil deed, permissible to him, since he has been attracted and darkened by the passion of love for the world, which contains in itself the service of all passions. Special caution is required in relation to such a monk, because he will not hesitate to inflict every possible harm on his family through his unnecessary connections in the world in order to justify his behavior and reject every attempt to curb his dissolute behavior.
48. Everything depends on habit. If we indulge ourselves, we will acquire a bad habit that will rule over us like a cruel master over his servants. If we force ourselves, we will acquire a good habit that will act in us as a beneficial natural quality. Choose what is useful to you and learn to do it, and habit will make what is useful pleasant. Let us force ourselves to acquire the good habit of patiently dwelling in a monastery, from which we will leave only in case of extreme necessity, staying outside it as short as possible and returning to it as quickly as possible. The head of monasticism, the God-pleasing Anthony the Great said: "Just as fish die that remain on land, so a monk who lives among the laity, outside his room or cell, loses his tendency to loneliness. Just as a fish tends to return to the sea, so we too must tend to our cell, lest, having been away for a long time, we forget our inner watchfulness.[ 31 ] The habit of dwelling in a monastery will easily create in us another, even better habit, that of dwelling in our own room. Then the merciful Lord will lead us to the holy habit of living within ourselves.
49. Those who prudently preserve silence, who guard against sight and touch, who refrain from special love for any of their brothers or for laypeople, who distance themselves from worldly things, from free speech and from everything that violates modesty and piety, will soon feel within themselves that mortification from which life radiates (see 2 Cor 4:10). On the contrary, those who give themselves over to distraction, who do not watch over themselves and allow themselves to be partial and free in their speech, will never attain anything spiritual, even if they spend a whole century in a monastery.
50. Each of the brothers is obliged to approach the miraculous icon or the holy relics that are in the monastery daily. One must approach it with three pious prostrations and with heartfelt prayer that the saints may help to end the monastic battle to the glory of God and for the salvation of the soul. As for these three prostrations, two should be made before kissing the icon or the relics, and one after kissing it. This is how pious monks act in all monasteries where holy miraculous icons or holy relics are kept. The monks usually approach the icons or relics after Matins or after Vespers or after the evening rule.
NOTES:
1. Saint John Climacus or Ladderer, Ladder, 1st lesson.
2. See the Scale, Lesson 1.
3. See the Scale, Lesson 4.
4. Book 4, chapters 8 and 9.
5. This is how monasticism is called in many writings of the holy Fathers: in the Words on Discernment of the God-pleasing John Cassian, Charity, Volume 1, in the Russian edition, in the Teachings of Father Dorotheus, in the Words of the God-pleasing Simeon the New Theologian, etc.
6. Scale, subtitle 28th lesson
7. Church Constitution, Chapter 37 and Scale, Lesson 19
8. Ladder, 28th lesson.
9. God-pleasing Poemen the Great, Alphabetical Paterik (Father).
10. Polyeleos feast – a feast on which the polyeleos is sung during matins, that is, that part of the festive matins that begins with the singing of Psalms 134 and 135: Praise the name of the Lord and confess the Lord , and continues until the beginning of the canon. This singing is called polyeleos because during the singing of " Praise the Lord " the lamps and candlesticks are lit in the church (cf. transl.).
11. In ancient monasteries, readers were required to be meticulously accurate in their reading. God-pleasing John Cassian, Book 2, Chapter 11. The reader was subject to penance or punishment for making a mistake in reading. God-pleasing Cassian, Book 4, Chapter 16
12. Church Constitution, Chapter 27.
13. Church Constitution, Chapter 29.
14. God-pleasing Father Dorotheus, Lesson 3, On Conscience.
15. God-pleasing Nil of Sor, 5th word, chapter on eating and drinking.
16. Church Constitution, Chapter 35.
17. Very useful chapters of the God-pleasing Gregory of Sinai, ch. 18, Charity, volume 1, in the Russian edition.
18. Church Constitution, Chapter 35.
19. The same; also in the Alphabetical Patericon (Fathers).
20. Epistle to the Monk Nicholas.
21. A monastic term; "cellar clutter" refers to decorating a room or cell with secular books and decorations that distract the monks.
22. Alphabetical Patericon
23. He who wrote these rules, as a novice, visited the most experienced elders and noticed this praiseworthy custom.
24. Biography of God-pleasing Simeon the New Theologian, manuscript. There is also a printed edition of this biography, published by Optina Pustinja.
25. 4th lesson of Father Dorothej - About the fear of God.
26. Saying of the God-pleasing Isaiah the Hermit. Alphabetical Patericon.
27. 8th word of Saint Isaac the Syrian and 125th chapter of the God-pleasing Simeon the New Theologian; Charity, 1st volume, in the Russian edition.
28. Book 4, chapters 10 and 11.
29. Alphabetical Patericon.
30. Literally: walks (cf. transl.).
31. Alphabetical Patericon and Unforgettable Narratives of the Asceticism of the Holy and Blessed Fathers, Chapter 10.
CONCLUSION
The observance of the above rules can bring order to the external behavior of a monk and teach him constant piety and self-control.[ 1 ] He who has brought his external behavior into order is like a well-worked vessel, without cracks. In such a vessel, precious myrrh can be placed, and this with the certainty that the myrrh will be preserved in its entirety. A monk who has brought his habits into order becomes capable of mental activity, which is fully maintained by ordered bodily habits. On the contrary, it cannot in any way be retained in a monk with disordered external behavior. At the beginning of the 56th lesson, St. Isaac the Syrian says: "Bodily activity precedes mental activity, just as in Adam the creation of the body was preceded by the inspiration of the soul. He who has not acquired bodily activity cannot have mental activity either, because the latter, like an ear of wheat grain, is born from the former, and he who does not possess mental activity is deprived of spiritual gifts." This God-pleasing father says in the 46th lesson: "I have seen many and wonderful fathers who, more than anything else, were concerned with the orderliness of the senses and bodily habits, because from such orderliness is born orderliness in thoughts. Many things happen to a man that are against his will and that force him to violate the boundaries he has set for himself. If he were not constantly guarding his senses, then in such cases he would not be able to return to himself and find his previous, peaceful constitution for a long time." In the 89th lesson he says: "In the presence of your friends, behave piously, because when you act in this way, you will be of benefit to both yourself and them, because the soul often throws off the reins of caution under the pretext of love. Beware of conversations, because they are not always useful. In gatherings, give preference to silence, because it will save you from great harm. Watch your bowels more than your eyes, because your inner battle is easier than your outer one. "Do not believe, brother, that inner thoughts can be abandoned without bringing the body into a good and proper order. Fear bad habits more than demons."
When St. Basil the Great arrived in Antioch, the philosopher Libanius, a teacher at the University of Antioch and his friend from the University of Athens, asked him to instruct his young listeners. St. Basil accepted. Telling them to preserve the purity of body and soul, he also thoroughly instructed them in the rules of external behavior. He commanded them to walk humbly, not to speak loudly, to maintain moderation in conversation, to use food and drink piously, to be silent in the presence of elders, to listen attentively to the wise, to be obedient to their elders, to cultivate unhypocritical love for their equals and lesser ones, to stay away from evil people, infected with passions and those who are inclined to please the flesh, not to talk much, to carefully gather knowledge, not to speak before they have judged what they are going to say, not to talk much, not to always be ready to laugh, to adorn themselves with modesty, etc. The wise Basil gave the young a lesson that was largely concerned with external behavior, knowing that good behavior would quickly be transferred from the body to the soul, and that a good constitution of the body would soon lead to a good constitution of the soul.[ 2 ]
Special attention should be paid to breaking the habit of speaking freely to people, which is so approved and so beloved in secular communities. In our time, there are many who, accustomed to speaking freely in secular life, retain this habit in the monastery. Others try to acquire it only when they enter the monastery, finding something particularly attractive in it. The harmful consequences of speaking freely are not noticed during leisure, when they do not guard themselves over themselves, and when they are exposed to countless scandals. However, they are fatal to the monk. The Holy Fathers speak strongly against speaking freely, which they call impudence. Once a brother came to the godly Agathon, who was distinguished among the fathers of the Egyptian Skete by a special gift of judgment, and said: "I intend to live among the brothers. Tell me, how should I live among you?" The elder replied: "For the entire time you live with them, behave as you did on the first day of your arrival. Throughout your entire life, preserve your alienation, that is, behave in your family as a stranger and a newcomer, and not as a resident and member of the community, and do not allow yourself to speak freely or be bold." Father Macarius[ 3 ], who happened to be there, asked the following: "What is the significance of this boldness or free speech?" The elder replied: "Audacity is like a great heat. When it comes, everyone flees from it, and the fruits on the trees wither." Father Macarius said to this: "Is audacity so harmful?" Father Agathon replied: "There is no more fiery passion than insolence. It is the mother of all other passions, and the ascetic must refrain from free speech." [ 4]] Citing the words of Father Agathon in one of his teachings, Father Dorotheus says: "The old man spoke very well and very wisely when he called impudence the mother of all passions. It is their mother, for it drives out the fear of God from the soul." If the fear of the Lord is hatred of evil (of injustice) (Prov. 8:13), then there is no doubt that all evil is where there is no fear of the Lord. Impudence is manifested in various ways: it can be expressed in words, in bodily actions, and even in the look itself. From impudence, one moves on to reasoning, to conversations about worldly and humorous things, which arouse indecent laughter. Impudence also includes touching one's neighbor unnecessarily, and reaching out one's hand to one's mouth to stop one's speech or laughter, and allowing oneself to have something snatched from one's hand or to have one (one's neighbor) pushed away, and allowing oneself to look at one's neighbor shamelessly. All this is considered impudence and arises from the fact that man has no fear of God in his soul. From such a state, one can gradually pass to complete neglect of oneself. For this reason, God, giving the commandments that make up the law of Moses, said: Let all the seed of Israel fear him (Ps. 21:24).[ 5 ] Without the fear of God, neither true reverence for God nor true observance of the commandments is possible.
An impudent act sometimes expresses a completely ungodly intention and pledge of the heart. Judas Iscariot had already agreed with the Sanhedrin to betray the Lord, and then, together with the other apostles, he shamelessly attended the Last Supper. He did not hesitate to stretch out his hand to the salt shaker with his Master and Lord and take the salt. The Lord pointed to this seemingly insignificant act as a sign of a traitor (see Mt. 26:23).
Free speech is often motivated by pleasing people, hypocrisy, and weakness of moral rules and will. Protecting against these principles of free speech, the God-pleasing Barsanuphius the Great and his disciple John the Prophet say: "Acquire firmness, and it will remove from you freedom in addressing your fellowmen, which is the source of all evil in man." [ 6 ] If you want to be free from shameful passions, do not address anyone freely, especially not those to whom your heart inclines in the passion of lust. Through this you will also be free from ambition, for ambition is joined by pleasing men, and pleasing men by free speech, which is the mother of all passions." [ 7 ] "Avoid insolence as death." [ 8 ]
It is obvious and understandable to everyone that free speech, which very easily and often turns into the greatest impudence and recklessness, becomes the cause of quarrels, anger and resentment. However, it is not known and understandable to everyone that free speech inflames even the strongest lustful passion. Let those beloved brothers, who have begun the invisible martyr's battle and have agreed to fight with the passions of the flesh and spirit, know that they will overcome them by the grace of God that overshadows the efforts of the ascetic and that for their victory they will receive the crown of salvation from the hand of Christ. In general, it should be said that a monk is subject to completely different laws than a layman and that he is required to strictly guard himself, to be constantly vigilant and to constantly distrust his own mind, heart and body. A layman can be compared to a field worker, and a monk to a flower in a greenhouse. In a field one cannot see such beautiful and precious flowers as are seen in greenhouses. For this reason, flowers from a greenhouse need special care, because they do not suffer from bad weather, since even insignificant coolness can harm them. Field flowers, however, do not need such care and supervision. They grow in freedom and easily tolerate changes in the air. All the holy Fathers command monks to guard themselves very strictly, to guard themselves very strictly. Even a circumstance that seems insignificant can be the cause of a monk's great temptation, even his downfall. As unfortunate experience has shown, one careless touch or a slight glance suddenly changes a monk's entire mood, his heartfelt efforts, and even his very way of thinking. It is necessary to guard and guard oneself again. The aforementioned God-pleasing Agathon said: "In no virtue or virtue can one advance without the greatest guarding over oneself." [ 9 ] Starting from the very moment they enter a monastery, the entire attention of novices must be directed to surrounding themselves with God-fearing habits and customs. They must be taught this and must make the most earnest effort to acquire it, even if it requires considerable effort. A good habit, acquired in youth with great effort, later becomes a natural trait and follows the one who has acquired it everywhere. He who has fenced himself off with good physical habits can, in good hope, accumulate spiritual wealth, which will be preserved in its entirety because he will be fenced off on all sides by good physical habits. On the contrary, a bad habit is capable of taking away in the shortest time all the spiritual wealth accumulated over a long period of time and with the most strenuous feat and loss of health and strength, so that the new accumulation of wealth will already be extremely difficult. A special cause of these mental illnesses is the habit of free speech and frequent separation from the monastery and cell, which is associated with it. Brethren! Let us pray to the Lord, and with this prayer we will also unite our own efforts, that he may teach us the fear of God that He has commanded, that he may set a guard over our mouths .(Ps 140:3) and other limbs, as well as our senses, because if they are not guarded, they will become an open door for sin, which enters the soul through them and kills it. Amen!
NOTES:
1. It is obvious that these rules, in their essential principles, must be preserved unchanged, since they contain within them the decisions of the Apostles and the holy Fathers and belong to the moral Tradition of the Church. It is also obvious that in the small details, which concern the external order, they must be applied in accordance with the requirements and situation of each monastery.
2. Chétius Menaeus, Life of St. Basil the Great, January 1
3. This is not Macarius the Great, but another, later monk of this skete.
4. Alphabetical Patericon and Unforgettable Narrations about the Asceticism of the Holy and Blessed Fathers.
5. The original text states that this Old Testament verse belongs to the 3rd book of Moses – Leviticus, and it is obvious that this is an incorrectly cited quote (cf. translation).
6. God-pleasing Barsanufius and Ivan, Guidance to the spiritual life, answers to questions 256 and 258.
7. Same.
8. 9. lesson of St. Isaac the Syrian.
9. Alphabetical Patericon and Unforgettable Narrations…, chapter on Father Agathon.
Mental activity is innate to man and represents his inseparable part.
Man could not live without thoughts and feelings. Thoughts and feelings serve as a sign that man is alive. If they were to be interrupted at any moment, it would also mean the interruption of man's life, of man's existence. Life is never interrupted for a moment, and the mind never ceases to give birth to thoughts, just as the heart never ceases to give birth to feelings. It is innate to the soul to be constantly active. Therefore, it is an inevitable obligation for everyone who enters a monastery to assign to his soul some God-pleasing work. The Holy Fathers called such work spiritual activity, mental enterprise, control of the mind, guarding the heart, prudence, attention, etc. [ 1 ]
Just as the soul was immediately breathed into the body after the creation of the body, so it is necessary for the novice monk, after receiving the rules of external behavior, to accept without hesitation the God-pleasing spiritual activity. Just as the soul enlivens the body, so God-pleasing spiritual activity enlivens God-fearing external behavior. A body without a soul is dead, for as soon as it leaves it, it begins to decay and emit an unpleasant odor. Pious outward behavior, devoid of godly direction and exercise of the soul, will first of all not bear spiritual fruit, and then will be infected with ambition, arrogance, hypocrisy, man-pleasing, and other destructive, difficult to notice, and imperceptible passions of the soul. Passions of the soul very quickly grow and strengthen under the cover of external godliness, if it is not enlivened by true godliness. Delighting in his external godliness, a person imperceptibly passes from it to hypocrisy. Hypocrisy appeals to the blinded world and attracts praise, respect, and trust from people[ 2], distracts the monk from the way of the cross and arranges for him the most comfortable, earthly and physical position. When hypocrisy thus showers its worker with benevolence, he sees on the one hand his gain, and on the other the sufferings and persecutions from the world to which a true ascetic of piety is exposed. For this reason, he strives more and more to advance in hypocrisy and in pleasing men. Complete progress in hypocrisy forms the Pharisee who adheres to the murderous word of the law but rejects its life-giving spirit. Although he constantly speaks of God and virtue, both God and virtue or virtue are completely foreign to the Pharisee. In order to satisfy his ambition, he is ready and capable of every evil deed, every base action. This is the natural course and fruit. The soul cannot be without constant exercise, because if it is not given godly exercise, it will constantly exercise itself in those thoughts and feelings that are born within itself, that is, it will develop its own fall within itself, and will develop the lies and evil with which it is infected. A person must take timely measures so as not to become a Pharisee and so that, due to the momentary enjoyment of worldly privileges and praise, he will not lose salvation and bliss in eternity. Our heart is weak and can easily be attracted by vice hidden under an attractive mask. Measures against Phariseeism will be taken by one who, upon entering a monastery, takes care without hesitation to enable himself to have proper mental activity.
From the fact that the mind constantly gives birth to thoughts, and the heart to feelings, one can also see the activity that a monk must offer his soul. The mind must be given exercise in godly thoughts, and the heart must be given exercise in godly feelings. In other words, it is necessary for the mind and heart to accept and adopt the Gospel. To those who wish to attain salvific spiritual activity, we offer the following advice as help, taken from Holy Scripture and the works of the Holy Fathers.
NOTES:
1. The Teachings of Nicephorus the Hesychast, Charity, Volume 2, in the Russian edition.
2. "Those who are hypocritical in virtues and who, with the sheepskin of their outward appearance, show one thing, while in essence and in their inner man they are something else, who are filled with all injustice, envy, jealousy and evil-smelling passions, are respected as holy and dispassionate by many whose spiritual eye is not cleansed and who cannot recognize them by their fruits. However, those who live in the fear of God, virtue and simplicity of heart and who are truly holy, they consider as ordinary people, do not pay attention to them, despise them and consider them insignificant. Such people declare the one who talks a lot and loves fame to be learned and spiritual, while the one who is silent, who avoids empty words, they consider ignorant and mute. The conceited and sick with the pride of the devil turn away from the one who speaks by the Holy Spirit as conceited and proud, and they are more afraid of his words than they are moved by them. On the contrary, they greatly praise and accept those who speak shrewdly from their own learning or from their bowels (by bowels we should understand the physical state) and who slander their own salvation.'' God-pleasing Simeon the New Theologian, chap. 70,71 and 72, Charity, volume 1, in the Russian edition
CHAPTER ONE
On studying the gospel commandments and living according to the gospel commandments
From the moment he enters the monastery, a monk is obliged to read the Holy Gospel with all possible care and attention and to study it in such a way that the Gospel is always in his mind. Thus, at every moral step, for every action and for every thought, he will have the Gospel lesson ready in his mind. This is the heritage of the Savior himself, and it is connected with the promise and the threat. When he sent his disciples to preach the Gospel, the Lord said to them: Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you (Mt 28:19-20). The promise given to the one who fulfills the Gospel commandments consists not only in the fact that he will be saved, but also in the fact that he will enter into the closest union with God and that he will become a divinely created temple of God. The Lord said: He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will love him and manifest myself to him (John 14:21). From these words of the Lord it is clear that the gospel commandments should be studied in such a way that they become the inheritance and property of the mind. Only then will their exact and complete fulfillment, as the Lord requires, be possible. The Lord appears to the one who fulfills the gospel commandments in a spiritual way. The one who fulfills these commandments sees the Lord with the spiritual eye, the mind, and sees the Lord within himself, in his thoughts and feelings, shaded by the Holy Spirit. One should in no way expect the Lord to appear to the sensual or bodily eyes. This is clear from the gospel words that follow the above: If anyone loves me, he will keep my word, and my Father will love him; and we will come to him and make our home in him (John 14:23). It is obvious that the Lord comes into the heart of the doer of the commandments and makes his heart the temple and dwelling place of God, so that the Lord Himself is seen in that temple. However, the Lord is not seen in that temple with the eyes of the flesh but with the mind, and is seen in a spiritual way. The manner of this vision is incomprehensible to the beginner and cannot be explained to him in words. Accept this promise by faith, and in due time you will know it by blessed experience. The threat to the negligent in fulfilling the commandments of the Gospel consists in barrenness, alienation from God and the destruction that is foreseen for him. The Lord said: Without me you can do nothing ... Whoever does not abide in me is cast out like a branch and withers, and they gather it, throw it into the fire, and burn it ... Abide in my love. If you keep my commandments, you will remain in my love (John 15:5-6,9-10). Not everyone who says to me, “Lord, Lord,” will enter the kingdom of heaven; but he who does the will of my Father who is in heaven. Many will say to me on that day (on the day of Judgment);Lord, Lord, have we not prophesied in your name, and in your name cast out demons, and in your name done many wonders? And then will I say to them openly, … depart from me, you who work lawlessness (Mt 7:21-23). The Giver, Teacher and Model of Humility, our Lord Jesus Christ, called His all-holy, almighty and divine commandments small (Mt 5:19) on the basis of the simplest form in which they are set forth, which makes them accessible and understandable to every, even the most uneducated person. However, the Lord added at the same time that he who deliberately and constantly violates one such commandment will be called the least in the Kingdom of Heaven or, according to the explanation of the Holy Fathers, will be deprived of the Kingdom of Heaven and cast into hellish fire[ 1 ]. The commandments of the Lord are spirit and life and save the one who fulfills them. They revive the one who is dead in soul, making spiritual out of the physical and spiritual. On the contrary, the one who is negligent of the commandments destroys himself because he remains in a physical and spiritual state, a state of fall, and increases that fall within himself. The carnal man does not receive the things of the Spirit of God, for they are foolishness to him (1 Cor 2:14), and therefore it is necessary for us, for the sake of salvation, to transform ourselves from the carnal to the spiritual, and from the old to the new man. Flesh and blood cannot inherit the Kingdom of God (1 Cor 15:50), and therefore, for the sake of our salvation, it is necessary not only to free ourselves from the influence of the flesh or gross passions, but also from the influence of the blood, through whose mediation the passions have a subtle effect on the soul. Those who distance themselves from you (not by physical position but by mental disposition, distancing themselves from the fulfillment of God's will) will perish, you have destroyed every adulterer (i.e., apostate) from you because he commits adultery following his own will and his own thinking, rejecting the gospel commandments or the will of God. The latter necessarily follows the former. For me , as a true monk, it is good to cling to God, to place my hope in the Lord (Ps 72:27-28).
NOTES:
1. See the interpretation of Blessed Theophylact of Ohrid.
CHAPTER TWO
People will be judged at God's judgment according to the gospel commandments.
At the judgment that God has established for us, Orthodox Christians, and on which our eternal destiny depends, we will be judged according to the commandments of the Gospel. For each Christian, immediately after his death, there is an individual judgment. At the second coming of our Lord Jesus Christ to earth, there will also be a General Judgment for all people. At both judgments, God Himself is present and judges. At the individual judgment, He judges through angels of light and fallen angels, while at the second judgment He will judge through His incarnate Logos or Word (Matthew 25 and John 5:22, 27). The reason for this diverse judgment is clear. Man voluntarily submitted to the fallen angel. Accordingly, he is obliged to first deal with the fallen angel, in accordance with the degree to which the Christian, through redemption, has severed his communion with the rejected spirit. At the General Judgment, fallen spirits and the people they have attracted must also be examined, as those who have sinned before the majesty of God. God Himself, that is, the very Logos of God, who took upon Himself humanity (human nature) through which our redemption was accomplished and by which all who had fallen were to be saved, will consequently judge all of us who have fallen and have not been cleansed by conversion. The code or collection of laws on the basis of which judgment will be made and judgment will be made is the Gospel. The Lord said: He who rejects me and does not receive my words has one who judges him: the word that I have spoken, the same will judge him on the last day. For I have not spoken on my own authority, but the Father who sent me has given me a commandment, what I should say and what I should speak. And I know that his commandment is eternal life (John 12:48-50). From these words of the Lord it is evident that we will be judged according to the Gospel and that negligence in carrying out the Gospel commandments is an active rejection of the Lord Himself. Let us, brothers, use every care to become doers of the Gospel commandments! We do not know when death will come. We may be called to judgment suddenly, at a time when we least expect the call. Blessed are those who have prepared themselves for eternity by living the Gospel!
Woe to the careless, the careless, the self-willed and the puffed up!
Woe to those who have not broken off their communion with Satan!
Woe to those who have not entered into communion with God! It is even more difficult for those who have entered into that communion and then rejected it!
CHAPTER THREE
Monastic life is a life according to the evangelical commandments.
The ancient, godly monks called the monastic life the gospel life. Saint John Climacus, or the Laddermaster, defines a monk as follows: "A monk is a man who adheres only to the commandments and words of God, at all times, in all places, and in all affairs."[ 1 ] The monks who were subject to the godly Pachomius the Great pledged themselves to learn the Gospel by heart.[ 2 ] The blessed elder Seraphim of Sarov said: "We must thus learn to swim in the law of the Lord in a certain way and, guided by it, direct our lives."[ 3 ] Study the Gospel and make sure that you fulfill its commandments in deeds, words, and thoughts. In this way you will follow the heritage of the Lord and the moral Tradition of the Holy Orthodox Church. The gospel will bring you from youth to maturity in Christ in a short time, and you will become that blessed man of whom the inspired prophet sang, who does not walk in the counsel of the ungodly, nor stand in the path of sinners, nor sit in the seat of the slayer; but his delight is in the law of the Lord, and in his law he meditates day and night. You will be like a tree planted by the waters, which brings forth its fruit in its season ... and all that you do will prosper (Ps 1:12). The Holy Spirit teaches true servants of God, people who have become God's own: Give ear, O my people, to my law; incline your ears to the words of my mouth (Ps 77:1).
NOTES:
1. Saint John Climacus or the Scalesman, Scales, Lesson 1, p. 18.
2. Vie des peres des deserts d'Orient par Michel AngeMarin. Saint Tikhon of Voronezh knew both the Gospel and the Psalter by heart.
3. 2nd lesson, published 1844, Moscow.
CHAPTER FOUR
On the instability of religious life when it is not based on the evangelical commandments
He who has founded his life on the study of the Gospel and the fulfillment of the Gospel commandments has founded it on the hardest rock. In whatever position life's circumstances may place him, his feat will always be with him. He is constantly working, constantly striving, and constantly progressing, even if his work, his feat, and his progress are incomprehensible to others. No matter what sufferings and temptations may overtake him, they cannot overthrow him. The Lord said: Therefore, everyone who hears these words of mine and does them, I will liken him to a wise man who built his house on the rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it did not fall, for it was founded on the rock (Matthew 7:24-25). Here life and the spiritual structure are compared to a house, and this house receives its extraordinary strength from the unlimited divine power with which the words of Christ are completely filled. It is obvious that no other means or method can provide such firmness as the fulfillment of Christ's commandments gives to the soul, because the power of Christ works in His commandments. The Lord added the following to the above words: And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand; and the rain descended, and the floods came, and the winds blew, and beat on that house, and it fell, and its fall was great (Mt 7:26-27). The seemingly good life of those who establish its foundations on some physical feat, and even on many feats, sometimes very difficult and very prominent, but do not pay due attention to the gospel commandments, is easily destroyed. It often happens that ascetics do not even pay any attention to the gospel commandments and openly violate them, not giving them any value and not at all understanding their importance. When they encounter an unexpected temptation or when a sudden change occurs in their lives, such ascetics not only quickly waver, but are also exposed to complete moral disarray, which in the Gospel is called the terrible fall of the spiritual house . We will give the example of a hermit who lives in deep solitude and who has placed all his hope for progress and salvation in that solitude. Let us suppose that this hermit was suddenly, by force of circumstances, forced to leave his solitude and live among a multitude of people. Since he is not fortified in himself by the commandments of the Gospel, he must necessarily expose himself to the strongest influence of scandals, which are to a great extent encountered in human society. This is quite natural, because apart from external solitude, he had no other force to fence him in. When he is deprived of it, he is deprived of all his support and must necessarily retreat before the power of other external influences. What we have said is in no way intended to belittle the hermit's life, which protects against scandal and distraction and is especially conducive to the study and fulfillment of the commandments of the Gospel. On the contrary, this was said so that even hermits in their deserts would make a special effort to learn and fulfill the gospel commandments, through which Christ, the power of God, and the wisdom of God are introduced into the soul (1 Cor 1:24). True Christianity and true monasticism consist in fulfilling the gospel commandments. Where there is no fulfillment, there is neither Christianity nor monasticism, no matter what its exterior may be. The righteous will inherit the earth and will dwell on it forever and ever. Scripture calls righteous those who diligently strive to fulfill the true and only righteous will of God and not their own, seemingly and falsely righteous will. Only those who carry out God's justice can inherit the earth, i.e., control their heart, their body, and their blood. The mouth of the righteous will study wisdom, and his tongue will speak true judgment. The law of his God is in his heart, and his steps will not stumble (Psalm 26:30-31).
CHAPTER FIVE
On guarding against scandal
He who wants to base his life on the commandments of the Gospel must, at the same time, choose as his place of residence the monastery that is furthest from scandal. We are weak and wounded by sin. A scandal that is in front of us or near us will necessarily find favor with our sinful wounding and will leave an impression on us. This impression may be imperceptible at first. However, when it develops and strengthens in a person, it can bring him to the brink of ruin. Sometimes the impression of scandal acts very quickly, without, so to speak, giving the tempted one any warning or opportunity to reflect, it instantly darkens the mind, changes the mood of the heart and throws the monk into a fall and falls. God-pleasing Poemen the Great said: "It is good to flee from the cause of sin. A man who is near the cause of sin is like one who stands on the edge of a deep abyss, and the enemy, whenever he wants, can easily push him into that abyss. However, if we are physically far from the cause of sin, we obey the one who is far from the abyss. Even if the enemy drags us to the abyss, we will be able to resist at the moment he drags us there, and God will help us in this.”[ 1 ] The causes and causes of sin are the following: wine, women, wealth, excessive physical health, power and honors. “These are not really sins,” says Father Isaac the Syrian, “but our nature is easily inclined to sin because of them, which is why a person is obliged to carefully guard against them.”[ 2 ] The Holy Fathers forbid choosing a monastery as a place of residence that is famous in the opinion of the world.[ 3] because ambition, which is common to the entire monastery, must necessarily infect each of its members. Life or experience has shown that an entire brotherhood can become infected with the spirit of ambition, not only because of the material advantages of its monastery, but also because of the high opinion of the laymen about the piety of its constitution. The contempt for the brotherhoods of other monasteries that arises from this, and in which arrogance actually consists, deprives the possibility of monastic progress, based on love for one's neighbors and humility before them. As an example of how a scandal gradually and, it seems, imperceptibly and imperceptibly, acts on a monk, so that in the end it can completely master him and push him into a terrible fall, we will cite the following history. In an Egyptian monastery there lived an old monk who became seriously ill and was served by the other brothers. Father Moses, probably the one whom the God-pleasing John Cassian says was most gifted with the gift of discernment and, in general, with an abundance of spiritual gifts, said to this elder: "Do not move to the vicinity of the settlement, lest you fall into fornication." The elder was astonished and offended by these words: "My body is dead, what are you talking about?" He did not listen to Father Moses and moved to the vicinity of the secular settlement. Having learned about him, many residents began to visit him. For God's sake, a girl also came to serve him. The girl had some illness and it was seen that the elder had cured her, since he possessed the gift of miracles. After some time, he fell asleep with her and she became pregnant. The villagers asked her by whom she was pregnant, and she replied that she was pregnant by the elder. However, they did not believe her. The elder then said: "I did it. "You, however, preserve the child that is to be born." The child was born and grew when an old monk came here on a Scythian holiday, carrying a child on his shoulders. He entered the church at a time when the entire brotherhood had gathered there. Seeing the old man, the brothers wept. He said to them: "Look at this child! He is a son of disobedience!" The old man then went to his former cell and began to offer his conversion to God.[ 4] Such is the power of scandal when a monk finds himself face to face with her. The gift of healing did not prevent the fall into fornication. The body, which had been deadened to sin by old age, illness, and long monastic labors, came to life again, since it was exposed to the constant or frequent action of scandal. As an example of how the cause of sin can act instantly on a monk, darken his mind, change his heart, and plunge him into sin, we will again cite a church story. The bishop of a certain city fell seriously ill, which caused everyone to be concerned for his life. Learning that the bishop was hopelessly ill, the abbess of the monastery visited him and took two sisters with her. While she was talking to the bishop, one of her disciples, who was standing by the bishop's feet, touched his foot with her hand. From this touch, a fierce lustful battle flared up in the sick man. Passions are cunning, and he first asked the abbess to leave this sister with him to serve him, citing the lack of her own servants as the reason for such a request. Suspecting nothing, the abbess left the sister. Due to the devil's work, the bishop felt that his strength was being restored and sinned with the nun, who became pregnant. The bishop left the chair and retired to a monastery. There he ended his life in conversion, the acceptance of which was attested by the power of miracles given to the convert.[ 5 ] Such is our weakness! Such is the influence of scandals on us! They have thrown into the abyss of fall both the holy prophets (see 2 Sam 11), and the holy bishops, and the holy martyrs, and the holy inhabitants of the desert. All the more so are we, full of passion and weak, obliged to take all precautions and to guard ourselves against the influence that scandals have on us. The passions in a monk are hungry because if left without food, they throw themselves madly at the object of desire, similar to wild beasts let loose on a chain.
NOTES:
1. Alphabetical Patericon.
2. Lesson 57, where, as in lesson 56, he speaks about the causes of sin.
3. Sayings of Father Zinon. Alphabetical Paterik.
4. Discussion first (Collatio) about reasoning.
5. Alphabetical Patericon.
CHAPTER SIX
Living a godly life in solitude and silence must be preceded by living a godly life in human community.
For those who are beginning the monastic life, monasteries are more suitable, since they provide a spacious arena for the fulfillment of the evangelical commandments. Moreover, do not despair even if you have entered a state monastery[ 1 ]. Do not leave it without some significant reason, but make every effort to learn the evangelical commandments in a state monastery as well. The general rule is that a monk must first learn to fulfill the commandments in human society, in which mental activity is connected with physical activity, and then, when he has made sufficient progress, he must devote himself exclusively to mental activity in solitude, if he is capable of it. Few are those who are capable of living in silence and solitude. A beginner cannot possibly endure exclusively mental activity. Through mental activity we enter the spiritual world, which is why experienced monks withdraw into solitude. In the world of spirits, a Christian is first encountered by fallen spirits, because due to his fall in soul he still belongs to their congregation. By rejecting communion with fallen spirits and accepting communion with God, a communion freely given to us by the Redeemer, the Christian has yet to demonstrate the good direction of his free will. Spirits easily destroy those who enter into battle with them without adequate experience and preparation.[ 2 ] The fulfillment of the commandments in human society allows their executor the clearest and most exhaustive acquaintance with fallen human nature and fallen spirits, with whom humanity, through its fall, has entered into communion and with the same kind of rejected beings, enemies of God, condemned to be buried in the dungeons of hell. The Holy Fathers assert that he who truly wants to be saved, "must first live among men and suffer wrath, shame, deprivation and humiliation. He must first free himself from the influence of his senses, and then go into perfect solitude, as our Lord Jesus Christ has shown us in himself. Having suffered all this, He finally stepped on the holy Cross, which signifies the mortification of the flesh and passions and holy, perfect tranquility.[ 3 ] Know for certain that you will always progress in the monastery if you are engaged in the study and fulfillment of the Gospel commandments. On the contrary, if you neglect the study and fulfillment of the Gospel commandments, you will always lag behind and be alien to spiritual understanding, you will always be in a state of self-deception and mental confusion. Do not stop studying the Gospel until the end of your life! Do not think that you know it well enough, even if you know it by heart! The commandments of the Lord are very broad (Ps 118:96), although they are contained in few words. The commandment of the Lord is infinite, just as the Lord who pronounced it is infinite. The creations of the commandments and the progress in them are infinite, even the most perfect Christians, who have been brought to a state of perfection by the grace of God, are imperfect in relation to the gospel commandments.
NOTES:
1. A state monastery is a monastery that received certain financial assistance from the state, whereby the number of monks in these monasteries had to be planned in agreement with the authorities (cf. transl.).
2. God-pleasing Nil of Sor, 11th word.
3. God-pleasing Fathers Barsanufia the Great and John the Prophet, Guidance to Spiritual Life, 108th answer.
CHAPTER SEVEN
On guarding oneself from the good that belongs to fallen human nature
Has a good thought come to you? Stop, and do not in any way strive to fulfill it hastily and thoughtlessly. Do you feel a good aspiration in your heart? Stop, and do not dare to be attracted by it. Compare it with the Gospel. Consider whether your good thought and your good heart aspiration are in harmony with the all-holy teaching of the Lord. You will soon see that there is no agreement between the gospel good and the good of fallen human nature. The good of our fallen nature is mixed with evil, because of which this good itself has become evil, just as good and delicious food, when mixed with poison, itself becomes poisonous. Beware of creating the good of fallen nature! By creating this good, you will increase your fall, you will increase the loftiness and arrogance in yourself and you will reach the closest resemblance to demons. On the contrary, if as a true and faithful disciple of the God-man you do the good of the Gospel, you will submit to the God-man, for whoever loves his life (his soul) will lose it, and whoever hates his life in this world will keep it for eternal life , says the Lord (John 12:25). Whoever wants to come after me must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, and whoever loses his life for my sake and the Gospel's will save it (Mark 8:34-35). The Lord commands the complete rejection of fallen nature and hatred of its motives, not only those who are obviously evil, but also all without exception, even those who are apparently good. It is a great misfortune to follow the justice of fallen nature. This is connected with the rejection of the Gospel, the rejection of the Redeemer, the rejection of salvation. Whoever does not hate ... even his own life cannot be my disciple , said the Lord (Luke 14:26). Explaining the above-mentioned words of the Lord, the great Barsanuphius says: "How can a man deny himself? Only in this way, that he will deny his natural desires and follow the Lord. The Lord speaks of the natural and not of the unnatural, for if someone abandons only the unnatural, he has not yet abandoned anything of his own for the sake of God, because what is contrary to nature does not belong to him anyway. But he who has abandoned nature always exclaims with the apostle Peter: Behold, we have left all and followed you; what then will there be for us? and he is assured by the promise that he will inherit eternal life (Mt 19:27,29). Since Peter was not rich, what did he leave behind, and what did he boast about, if he did not abandon his natural desires? If a man does not die to the body and live by the spirit, he cannot be resurrected by the soul. Just as a dead man has no natural desires, so does he who has died to the body in spirit have no natural desires. If you have died to the body, how can natural desires live in you? If you have not yet reached the spiritual standard, if you are still in the mind of a youth or a child, humble yourself before your teacher, and he will correct you with mercy (Ps 140:5). Do nothing without advice .(Sir 32:19[ 1 ]), even if it seems to you that something is apparently good, because the demonic light ultimately turns into darkness.[ 2 ] The same must be said of the light of fallen human nature. To follow this light and develop it in oneself means to create a complete darkness in one's soul and to alienate oneself from Christ. He who is alien to Christianity is also alien to God: He who does not honor the Son does not honor the Father either (Jn 5:23) and he is an ungodly man.
In our age, which is proud of its progress, the majority of people, who proclaim themselves Christians and doers of the greatest good, have turned to carrying out the justice of fallen nature, rejecting with contempt the justice of the Gospel. Let this majority listen to the word of the Lord: This people draws near to me with their mouth and honors me with their lips, but their heart is far from me. But in vain do they honor me, teaching as doctrines the commandments of men (Mt 15:89). The doer of human justice is filled with pride, conceit, and self-deception. He preaches and trumpets about himself, paying no attention to the Lord's prohibition (see Mt 6:1-18). He repays with hatred and vengeance those who would dare to open their mouths for the most well-founded and well-intentioned contradiction to his justice. He considers himself worthy and more than worthy of both earthly and heavenly rewards. On the contrary, the doer of the evangelical commandments is always immersed in humility, comparing his creation with the sublimity and purity of the all-holy commandments, he always considers it utterly insufficient and unworthy of God. He considers himself to have deserved both temporal and eternal punishments for his sins, for his unbroken communion with Satan, for the fall common to all men, for his own dwelling in the fall, and, finally, for the utterly insufficient and often distorted fulfillment of the commandments. He bows his head humbly before every suffering that God's providence sends him, knowing that God teaches and educates his servants through suffering during their life on earth. He is merciful to his enemies and prays for them as for brothers who are attracted by demons, as for members of one body affected by illness in his spirit, and he prays for his benefactors as for instruments of God's plan.
NOTES:
1. The Book of Wisdom of Jesus the Son of Sirach (ed.).
2. 59. answer.
CHAPTER EIGHT
On the enmity and struggle between fallen nature and the gospel commandments
If you renounce and constantly renounce your own understandings, your own will, your own justice or, what is the same thing, the reason, will and justice of fallen nature, in order to plant within yourself the reason of God, the will of God and the justice of God which God himself has handed down to us in the Holy Gospel, then the fallen nature will wage a fierce battle in you against the Gospel and against the Savior.[ 1 ] Fallen spirits will also come to the aid of the fallen nature. Do not fall into despair or discouragement because of this, but prove by firmness in the fight the soundness and determination of your free will. Fallen, rise up! Deceived and disarmed, arm yourself again! Defeated, prepare for battle again! It will be of the greatest benefit to you to see in yourself both your own fall and the fall of all humanity! It is essential for you to know and study this fall through your own, heartfelt and thoughtful experiences. It is essential for you to see the weakness of your reason and the weakness of your will! The vision of one's fall is a spiritual vision.[ 2 ] Its observer is the mind. This vision is made possible by the grace that is implanted in us by baptism. Through the action of grace, the blindness of the mind is broken, and on the scene of his feat he begins to clearly perceive what he did not see before, while he was outside that scene. He recognizes the existence of the One whose existence he did not even suspect. Connected with the spiritual vision of man's fall is another vision, namely the vision of fallen spirits. This vision is also a spiritual vision, and a gift of grace. In it, the mind perceives. The mind, which by creating commandments and striving for their most careful execution, gradually began to perceive fallen spirits in the thoughts and feelings that they bring, begins to perceive also the sad communion of people with fallen spirits, the submission of people to fallen spirits, and the traps and actions of fallen spirits for the destruction of people. There is nothing sensual about spiritual visions; they are obtained through diligence in fulfilling the commandments of the Gospel and through the struggle with sinful thoughts and feelings. A person who has not experienced these visions cannot form any concept of them, and cannot even know that they exist.[ 3 ] The war and struggle of the ascetic of Christ with his own fall and with fallen spirits was primarily formed by the Holy Spirit in the Psalter. The monks of the early times learned the Psalter by heart, and in the words of the Spirit they clothed their prayers for deliverance from the pit of passion and for deliverance from the jaws of the enemy, that is, the devil.
NOTES:
1. God-pleasing Macarius the Great, 21st lesson.
2. Saint Isaac the Syrian, lesson 61.
3. Hieromartyr Peter of Damascus, Book One on the Eight Intellectual Visions, Charity, Volume 2 (in the Russian edition) and The Scale, Lesson 27.
CHAPTER NINE
On reading the Gospel and the writings of the Holy Fathers
From what has been said above, it is clear that the main cell occupation of novice monks must be the reading and study of the Gospel commandments and the entire New Testament. The entire New Testament could be called the Gospel, since it contains a unique Gospel teaching. After all, a novice is obliged to first study the commandments of the Lord from the Gospels of Matthew and Luke. As a result of studying the commandments in these evangelists and fulfilling them through deeds, the other Scriptures that make up the New Testament will also be easier to understand. When reading these evangelists, the Evangelist must also be read, or rather their interpretation given by the blessed Theophylact, Archbishop of Ohrid. Reading the Evangelist is necessary, it contributes to the correct understanding of the Gospel and, therefore, to its more precise implementation. The rules of the Church require that Scripture be understood as interpreted by the Holy Fathers and not arbitrarily. Guided in our understanding of the Gospel by the interpretation of the Holy Father, the interpretation accepted and used by the Church, we will preserve the tradition of the Holy Church.[ 1 ] The works of Saint Tikhon of Voronezh are very useful for our time. They do not have a one-sided purpose, so they serve as a primary guide both for ascetics of Christ living in the world, and for monks in monasteries, for monks in state monasteries, and for solitary hermits. The grace of God advised the saint in writings that are especially suited to modern needs. In these writings, the teaching of the Gospel is explained. No monastery can be an obstacle to living according to the commandments of the Gospel, whatever its constitution and regardless of its organization. This last is said for the sake of encouragement and peace of mind of those who are dissatisfied with the organization of their monastery, whether they are right or wrong. It is more reliable for every monk to seek the cause of his dissatisfaction in himself and not in his surroundings. Self-condemnation always calms the heart. This does not mean that, if the choice of a monastery depends on us, we should not give preference to well-organized monasteries over those that are not. However, this does not always happen.
Having set as our rule of life the study and fulfillment of the evangelical commandments, without being carried away by the directions offered by the various works of the Holy Fathers, we can begin reading them with the aim of becoming as close and as accurate as possible with the laborious, painful, but also joyful monastic feat. In reading the writings of the Holy Fathers, it is necessary to maintain a gradual approach. When reading these writings, one should not rush at all. First, one should read books that were written for monks in a monastery, such as: The Teachings of the God-pleasing Father Dorotheus, The Catechesis of the God-pleasing Theodore the Studite, The Guidance to the Spiritual Life of the God-pleasing Barsanuphius the Great and John the Prophet; this work should be read starting from the 216th answer, since the previous answers were given primarily to the inmates, and as a result are of little use to beginners. These are also the Words of St. John the Ladder-bearer, the Works of the God-pleasing Ephrem the Syrian, and the General Rules and Conversations of the God-pleasing John Cassian. Then, when a considerable time has passed, one can also read those books that the Holy Fathers wrote for solitary people, such as the Charity, the Scythian Patericon (Father's Book), the Words of the God-pleasing Isaiah the Hermit, the Words of St. Isaac the Syrian, the Words of Mark the Ascetic, the Words and Teachings of the God-pleasing Macarius the Great, the works of the God-pleasing Simeon the New Theologian in verse and prose, and other, similar, active writings of the Holy Fathers. All the books listed here belong to the group of active or ascetic books, because they expound the works and exploits of monks. Saint John of the Ladder said: "Since you lead an active (ascetic) life, you should read active (ascetic) books."[ 2 ] Active books encourage the monk to monastic exploits, and especially to prayer. Reading other works of the Holy Fathers leads to reflection and contemplation, which is premature for an ascetic who has not sufficiently cleansed himself of passions.[ 3 ]
NOTES:
1. In all well-organized monasteries of lay people, an interpretation of the daily Gospel is read from the Annunciation every day at Matins.
2. Saint John the Scalesman, The Scales, Lesson 27, Chapter 78, according to the Russian translation.
3. God-pleasing Simeon the New Theologian, On the Three Ways of Prayer, and God-pleasing Grigorije Sinait, Chapter 11 – On Reading, Benevolence, Volume 1, according to the Russian edition.
CHAPTER TEN
On Caution When Reading the Books of the Holy Fathers on Monastic Life
The books of the Holy Fathers on monastic life must be read with great caution. It has been observed that a novice monk cannot possibly apply the books to his own situation and that he is inevitably drawn to the direction of the book. If the book gives advice on solitude and points to the abundance of spiritual fruits that are gathered in the deep desert, a strong desire to withdraw into solitude necessarily arises in the novice. If the book speaks of unconditional obedience under the guidance of a spiritual father, a desire for the strictest life in complete submission to the elder inevitably arises in the novice. God has not given our time either one or the other of these two ways of life. However, the books of the Holy Fathers, written on such forms of life, can have such a strong effect on the novice that, due to his inexperience and ignorance and because of the unrealizable fantasy of a perfect life, as it is picturesquely and deceptively presented to his imagination, he easily decides to leave the place of residence where he has all the conveniences for salvation and spiritual progress by fulfilling the commandments of the Gospel. In one of his teachings, St. John the Ladder talks about loneliness: "At the table of good brotherhood, there is a dog forever crouching, trying to steal the bread from it, that is, the soul, and to run away, carrying that bread in its teeth, so that it can be left alone, i.e. devoured in loneliness''.[ 1] In the lesson on obedience, this religious teacher says: "In the obedient the devil arouses the desire to acquire virtues that they cannot attain, just as he advises those who live in solitude to strive for what is not for them. Peek into the soul of inexperienced obedients, and you will find there a wrong thought or longing for solitude, for extreme fasting and concentrated prayer, for the complete absence of vanity, for the unforgettable memory of death and constant sweetness, for perfect non-anger, for deep silence, for supernatural purity. Since these virtues were not given to them by God's plan at the beginning of their asceticism, they recklessly skip the necessary stages of asceticism, deceived by the devil, who encourages them to seek these virtues before the time, and not to endure and not to obtain them even when the time would otherwise have come. In front of the solitary, however, this deceiver praises the hospitality of the obedient, their service, brotherly love, common life, nursing the sick, and these, like the first, this deceiver wants to make unstable. The fallen angel does not strive to deceive the monks and drag them into ruin only by suggesting sin in its various forms, but also by suggesting to them the most sublime virtues, which are not peculiar to them. Do not believe, brothers, your own thoughts, understandings, fantasies and aspirations, even if they seem to you to be the best, even if they would present to you in a vivid picture the holiest religious life! If the family in which you live allows you to lead a life according to the evangelical commandments, if scandals do not throw you into mortal sins, do not leave that family. Generously endure its shortcomings, both spiritual and material. Do not think in vain that you are looking for a scene for feats that God has not given to our time. God wants and seeks that everyone be saved. He always saves everyone who wants to be saved from drowning in the everyday sea of earthly and sinfulness. However, He does not always save in a boat or in a comfortable and well-fortified harbor. He promised salvation to the Apostle Paul and all his companions, and He gave them this salvation. However, the Apostle and his companions were not saved in a ship that was wrecked, but with great effort, some by swimming, and some on planks or other fragments of the ship (see Acts 27:2-14).
NOTES:
1. Scale, 27th lesson
CHAPTER ELEVEN
About the hermit life
Let it not be hidden from the beloved brothers that the most sublime forms of monastic life, such as hermitism in deep deserts, solitude in seclusion, or living with a spiritual elder in complete obedience, were not established by chance, nor by human will and understanding, but on the basis of a special supervision, determination, call, and revelation of God. Anthony the Great, the head of monasticism and founder of monasteries, withdrew into the desert only when he was clothed with a higher power, and not otherwise, but on the basis of a call from God. Although this is not stated quite openly in his biography, further events in the life of the God-pleasing one clearly indicate this. His biography tells us that he was instructed by divine voice and commandment to live in the deepest inner desert due to the strict solitude.[ 1 ] A cherub appeared to the God-pleasing Macarius the Great, a somewhat younger contemporary of the God-pleasing Anthony, and showed him a barren, wild plain, which would later become the famous Egyptian hermitage. He commanded him to settle there and live, promising that this desert plain would be inhabited by a multitude of hermits.[ 2 ] While staying in the royal palaces, Arsenius the Great prayed to God to show him the path of salvation. He heard a voice that said to him: "Arsenius, flee from people and you will be saved"! Arsenius withdrew to the aforementioned hermitage, where he again begged God to teach him salvation. There he heard the same voice again: "Arsenius, flee from people and be silent, be in solitude, for this is the root of sinlessness"![ 3 ] The God-pleasing Mary of Egypt was called by God's command to a hermit's life in the Transjordanian Desert.[ 4 ] Having called His chosen ones to solitude and hermit's life, that is, those whom He foresaw as capable of solitude and hermit's life, God gave them ways and means for such a life that man could not have on his own. Even in those times, when monasticism flourished and when there were many spiritual leaders, few were those who were considered capable of solitude, and especially of solitude in hermit's life. "Rare are those who truly live according to the ideal of solitude. "Only those who are helped by God in their struggle and who have received divine comfort can do this, for only this comfort can ease their suffering," says Saint John Climacus or Stairmaster[ 5 ], and also: "Loneliness destroys the inexperienced."[ 6 ] Prisoners and solitary people were often exposed to the greatest spiritual hardships. Those who entered captivity of their own free will, and not by being called by God, were exposed to hardships.
In the Prologue, the following story can be read. In Palestine, at the foot of a large and high cliff, there was a monastery, while in the cliff itself there was a cave or grotto above the monastery. The monks of that monastery narrated: "Some time ago, one of our brothers got the desire to live in a cave located in the mountain, so he asked the abbot of the monastery for it. The abbot had the gift of discernment and said to this brother: "My son, how is it that you want to live alone in a cave, when you have not yet overcome the passionate thoughts of the body and soul? He who wants to live in solitude must be under the guidance of a teacher, instead of governing himself. You have by no means reached the appropriate measure, and you ask my littleness to allow you to live alone in a cave. I think you do not understand the various snares of the devil. It is incomparably better for you to serve the fathers, to receive the help of God through their prayers, and to glorify and praise the Almighty with them at a certain time, than to struggle alone with ungodly and cunning thoughts. Have you not heard what the God-famous father, the author of the Ladder, says: ''Woe to him who lives in solitude! If he falls into discouragement or laziness, there is no one to lift him up. And where two or three are gathered in my name, there am I among them . "The Lord said." Thus spoke the abbot, but he could not dissuade the monk from his soul-destroying thoughts. Seeing his indomitable desire and persistent pleas, the abbot finally allowed him to live in the cave. Accompanied by the abbot's prayer, he climbed into the cave. At mealtime, one of the monastery brothers brought it to the cave. The prisoner had a basket tied to a rope, which he lowered to take the food. After the monk had spent some time in the cave, he began to be troubled day and night by the devil, who always fights with those who want to live a godly life. After a few days, the demon transformed himself into a bright angel, appeared to the monk and said: "Know that because of your purity and exemplary life the Lord has sent me to serve you." The monk replied: "What good have I done that an angel should serve me?" The devil spoke: "Everything you have done so far is great and sublime. You have abandoned worldly wonders and become a monk. You strive in fasting, prayer and vigil. Then you left the monastery and came to live here. How can angels not serve your sanctuary?" With these words, the soul-destroying serpent (demon) led him to arrogance and pride; from that time on, the devil began to appear to him constantly. Once, a man who had been robbed by thieves came to this monk. The unclean demon, who had deceived him by appearing in the form of an angel, then said to him: "This man has been robbed by thieves. What was stolen is hidden in such and such a place. Tell him to go there and take what is his." Approaching the cave, the man bowed down. The monk said to him from above: "It is good, brother, that you have come! I know that misfortune has befallen you, because thieves have come to you, and they have stolen this and that from you. Do not lament! They have left the stolen things here and there. Go there and you will find everything, and pray for me!” The man was amazed, listened and found the stolen things. He glorified the monk throughout that land, saying that the monk who lives in the cave is a prophet. Many people began to flock to the monk. When they listened to him, they were amazed at the teachings that he conveyed to them according to the instigation of the devil. He made predictions, and his predictions would come true. The unfortunate man lived in such delusion for a long time. On the second day of the second Sunday after the Ascension of our Lord Jesus Christ, an unclean demon appeared to the monk and said: “Know, father, that because of your blameless and angelic life, other angels will come and will take you up to heaven in your body. There, together with all the angels, you will delight in beholding the ineffable beauty of the Lord." When he had said this, the demon became invisible. However, the loving and merciful God, who does not want human destruction, put into the heart of this monk the desire to inform the abbot of everything that had happened. When the brother who usually brought the prisoner food arrived, the abbot, having prayed from the cave, said to him: "Go, brother,and tell the abbot to come here''! The brother reported this to the abbot. The abbot hurried to go there. He climbed the ladder to the cave, to the prisoner, and said: ''Why, my son, did you order me to come here''? The prisoner replied: ''How can I repay you, holy father, for all that you have done for my unworthiness''? ''What good have I done you?'', asked the abbot. The monk said to this: ''Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the face of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy''. When he heard this, the abbot was amazed and said: ''Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! "Didn't I tell you not to go into the cave, so that the demons wouldn't deceive you?" The monk objected: "Don't say that, venerable father! Because of your holy prayers, I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels will take you too, so that you too may be with me in heavenly glory." Hearing this, the abbot threatened him: "Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said: "They have come, father." The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons seized and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and wretch! Do you see what the demons have done with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[[[[[The brother reported this to the abbot. The abbot hurried there. He climbed the ladder to the cave, to the prisoner, and said: "Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the face of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "You unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! "Didn't I tell you not to go into the cave, so that the demons wouldn't deceive you?" The monk objected: "Don't say that, venerable father! Because of your holy prayers, I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels will take you too, so that you too may be with me in heavenly glory." Hearing this, the abbot threatened him: "Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said: "They have come, father." The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons seized and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and wretch! Do you see what the demons have done with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[The brother reported this to the abbot. The abbot hurried there. He climbed the ladder to the cave, to the prisoner, and said: "Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the face of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "You unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! "Didn't I tell you not to go into the cave, so that the demons wouldn't deceive you?" The monk objected: "Don't say that, venerable father! Because of your holy prayers, I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels will take you too, so that you too may be with me in heavenly glory." Hearing this, the abbot threatened him: "Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said: "They have come, father." The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons seized and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and wretch! Do you see what the demons have done with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[The abbot hurried to go there. He climbed the ladder to the cave, to the prisoner, and said: "Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the face of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! "Didn't I tell you not to go into the cave, so that the demons wouldn't deceive you?" The monk objected: "Don't say that, venerable father! Because of your holy prayers, I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels will take you too, so that you too may be with me in heavenly glory." Hearing this, the abbot threatened him: "Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said: "They have come, father." The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons seized and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and wretch! Do you see what the demons have done with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[The abbot hurried to go there. He climbed the ladder to the cave, to the prisoner, and said: "Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the face of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! "Didn't I tell you not to go into the cave, so that the demons wouldn't deceive you?" The monk objected: "Don't say that, venerable father! Because of your holy prayers, I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels will take you too, so that you too may be with me in heavenly glory." Hearing this, the abbot threatened him: "Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said: "They have come, father." The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons seized and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and wretch! Do you see what the demons have done with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''["Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the image of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! Did I not tell you not to go into the cave, so that the demons would not deceive you?" The monk objected to this: "Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God to take you up to heaven, together with my body.'' Hearing this, the abbot threatened him: ''Unfortunate one, you have been deceived by a demon! However, if I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come.'' The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to be taken up to heaven, he saw the demons approaching and said: ''They have come, father.'' The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons grabbed hold of and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably release your sinful soul!" The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.["Why, my son, did you command me to come here?" The prisoner replied: "How shall I repay you, holy father, for all that you have done for my unworthiness?" "What good have I done you?" asked the abbot. The monk replied: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the image of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was astonished and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! Did I not tell you not to go into the cave, so that the demons would not deceive you?" The monk objected to this: "Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God to take you up to heaven, together with my body.'' Hearing this, the abbot threatened him: ''Unfortunate one, you have been deceived by a demon! However, if I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come.'' The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to be taken up to heaven, he saw the demons approaching and said: ''They have come, father.'' The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons grabbed hold of and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably release your sinful soul!" The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.["What have you done for my unworthiness?" "What good have I done to you?" asked the abbot. The monk said to this: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the image of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was amazed and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! Did I not tell you not to go into the cave, so that the demons would not deceive you?" The monk objected to this: "Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beseech the Lord our God that the angels may take you also, so that you may be with me in heavenly glory.” Hearing this, the abbot threatened him: “Unfortunate one, you have been deceived by a demon! However, if I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come.” The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to ascend to heaven, he saw the demons approaching and said: “They have come, father.” The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons grabbed hold of and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably release your sinful soul!" The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.["What have you done for my unworthiness?" "What good have I done to you?" asked the abbot. The monk said to this: "Truly, father, through you I have been made worthy of many and great goods. You have clothed me with the image of an angel, through you I see angels and am made worthy to speak with them. Through you I have received the gift of clairvoyance and prophecy." When he heard this, the abbot was amazed and said: "Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, unfortunate one! Did I not tell you not to go into the cave, so that the demons would not deceive you?" The monk objected to this: "Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beseech the Lord our God that the angels may take you also, so that you may be with me in heavenly glory.” Hearing this, the abbot threatened him: “Unfortunate one, you have been deceived by a demon! However, if I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come.” The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to ascend to heaven, he saw the demons approaching and said: “They have come, father.” The abbot then embraced him and cried out: "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot had said this, the demons grabbed hold of and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe again flying down and falling to the ground. The elder then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably release your sinful soul!" The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.[Through you I have received the gift of clairvoyance and prophecy.” When he heard this, the abbot was astonished and said: “Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, wretched one! Did I not tell you not to go into the cave, so that the demons would not deceive you?” The monk objected to this: “Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels may take you also, so that you may be with me in heavenly glory.” Hearing this, the abbot threatened him: “Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, whom you call angels. However, you inform me when you see them come.” The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to ascend to heaven, he saw the demons approaching and said: “They have come, father.” The abbot then embraced him and cried out: “Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him.” When the abbot had said this, the demons seized and began to drag the deceived one, trying to snatch him from the abbot’s arms. The abbot threatened the demons, and they, tearing off the deceived one’s robe, disappeared. They could see the mantle floating high in the air, only to finally hide. After a while, they saw the mantle again flying down and falling to the ground. The elder then said to the deceived one: "You fool and unfortunate one! Do you see what the demons have done with your mantle? They intended to do the same with you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul"! The abbot then called the monks, ordered them to bring a ladder, and took the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.[Through you I have received the gift of clairvoyance and prophecy.” When he heard this, the abbot was astonished and said: “Unfortunate one! Do you see angels? Do you deserve the gift of clairvoyance? Woe to you, wretched one! Did I not tell you not to go into the cave, so that the demons would not deceive you?” The monk objected to this: “Do not speak like that, venerable father! Because of your holy prayers I see angels. Tomorrow they will take me up to heaven, together with my body. Let your holiness know that I will beg the Lord our God that the angels may take you also, so that you may be with me in heavenly glory.” Hearing this, the abbot threatened him: “Unfortunate one, you have been deceived by a demon! However, since I have already come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, whom you call angels. However, you inform me when you see them come.” The abbot ordered the ladder to be removed, and he remained in the cave with the deceived one, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived one hoped to ascend to heaven, he saw the demons approaching and said: “They have come, father.” The abbot then embraced him and cried out: “Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him.” When the abbot had said this, the demons seized and began to drag the deceived one, trying to snatch him from the abbot’s arms. The abbot threatened the demons, and they, tearing off the deceived one’s robe, disappeared. They could see the mantle floating high in the air, only to finally hide. After a while, they saw the mantle again flying down and falling to the ground. The elder then said to the deceived one: "You fool and unfortunate one! Do you see what the demons have done with your mantle? They intended to do the same with you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul"! The abbot then called the monks, ordered them to bring a ladder, and took the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery duties. In this way he saved this brother.[The abbot threatened him, saying, "Unfortunate one, you have been deceived by a demon! However, since I have come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived man, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said, "They have come, father." The abbot then embraced him and cried out, "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot said this, the demons grabbed and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe flying down again and falling to the ground. The old man then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul"! The abbot then called the monks, ordered them to bring a ladder, and took the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.[The abbot threatened him, saying, "Unfortunate one, you have been deceived by a demon! However, since I have come here, I will not leave here. I will remain here to see what will happen to you. I will not see the unclean demons, which you call angels. However, you inform me when you see them come." The abbot ordered the ladder to be removed, and he remained in the cave with the deceived man, constantly dwelling in fasting and psalm-singing. When the hour came when the deceived man hoped to ascend to heaven, he saw the demons approaching and said, "They have come, father." The abbot then embraced him and cried out, "Lord Jesus Christ, Son of God, help your deceived servant and do not allow the unclean demons to have dominion over him." When the abbot said this, the demons grabbed and began to drag the deceived man, trying to snatch him from the abbot's arms. The abbot threatened the demons, and they tore off the deceived man's robe and disappeared. They could see the robe floating high in the air, only to finally hide. After a while, they saw the robe flying down again and falling to the ground. The old man then said to the deceived man: "You fool and unfortunate one! Do you see what the demons did with your robe? They intended to do the same to you. They intended to lift you up into the air, like Simon the sorcerer, and then throw you down so that you would break and miserably drop your sinful soul"! The abbot then called the monks, ordered them to bring a ladder, and took the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.[Do you see how the demons treated your robe? They intended to treat you the same way. They intended to lift you up into the air, like Simon the Sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[Do you see how the demons treated your robe? They intended to treat you the same way. They intended to lift you up into the air, like Simon the Sorcerer, and then throw you down so that you would break and miserably drop your sinful soul!'' The abbot then called the monks, ordered them to bring a ladder, and led the deceived monk from the cave to the monastery. To calm his thoughts, he assigned him to serve in the bakery, in the kitchen, and in other monastery obediences. In this way he saved this brother.''[7 ]
Our compatriots, the God-pleasing Izakije and Nikita Pecherski, were also exposed to such temptation due to their premature entry into prison.[ 8 ] From the biography of the God-pleasing Izaki, a contemporary of the God-pleasing Antoni and Theodosius, it is noted that he entered prison of his own free will. He practiced the most strenuous physical feat. The desire for an even more strenuous feat prompted him to lock himself in one of the tightest caves of the Kiev-Pechersk monastery. He ate prosphora and drank only water, so he received even that meager food every other day. With such a strenuous physical feat and without experiential knowledge of mental feats and struggle, it is impossible not to pay a certain price for such a feat and for oneself. The temptation that demons bring to an ascetic is usually based on his inner mood. "If a man does not himself give Satan a reason to subject him to his influence, Satan cannot in any way forcibly rule over him," says the God-pleasing Macarius of Egypt.[ 9 ] The demons appeared before Isaac in the form of bright angels. One of Among them, he shone more brightly than the others. The demons called him Christ, and they asked the ascetic to bow down to him. The ascetic, by bowing down, which is only fitting for God and which he did before the devil, submitted to the demons, who tortured him with violent bodily movements, or rather, dancing. to half-death. The God-pleasing Antony, who served the prisoner, came to him bringing him the usual food. However, when he saw that the prisoner did not make any sound and realized that something special had happened to him, with the help of other monks he broke open the tightly closed The entrance to Isaac's cave. They carried him out as if he were dead and laid him in front of the cave. Noticing that he was still alive, they returned him to the cave and laid him on a bed. He was taken care of alternately by the godly Antonius and Theodosius. As a result of this ordeal, Isaac lost both his mind and body. He was unable to stand, sit, or to turn from one side to the other while lying down. Thus for two years he lay completely motionless, both mute and deaf. During the third year he spoke and asked to be lifted and placed on his feet. Then, as a child, he began to learn to walk. However, he did not express any desire or ability to visit the church. They forced him to do so with great difficulty and force, and he gradually began to go to the temple of God. After that, he also began to go to the dining room and gradually learned to use food During those two years, while he lay motionless, he tasted neither bread nor water.
Finally, he was completely freed from the terrible and strange impression that the appearance and action of demons had made on him, and God-pleasing Isaac later attained a high degree of holiness. God-pleasing Nikita was younger than God-pleasing Isaac, although he was his contemporary. Being prompted by zeal, he asked the abbot for a blessing to practice asceticism in captivity. At that time, the abbot was God-pleasing Nikon, and he forbade him from doing so, saying: "My son, it will not be beneficial for you, so young, to live in idleness! It will be better for you to be with the brothers; if you serve them, you will not lose your salary! You yourself know that Isaac the Cave-dweller, while he was living in captivity, was deceived by demons. He would have perished if, thanks to the prayers of our God-pleasing fathers, Anthony and Theodosius, the special grace of God had not saved him"! Nikita replied: "I will not be deceived by anything like that, and I want to firmly resist the demonic traps, to ask God, the Lover of Man, to grant me the gift of miracles, like Isaac the Prisoner, who even now works many miracles." The abbot said again: "Your desire exceeds your strength. Be careful not to become arrogant and fall! On the contrary, I command you to serve the brothers and you will receive a crown from God for your obedience." Being drawn by a great zeal for the life of a prisoner, Nikita did not want to pay the least attention to what the abbot was saying. He did what he had planned, locked himself in prison and remained there, praying and not going out anywhere. When some time had passed, one day, during prayer, he heard a voice praying with him and smelled a strange fragrance. Being deceived, he said to himself: "If it were not an angel, you would not be praying with me, nor would you feel the fragrance of the Holy Spirit." Nikita then began to pray fervently, saying: "Lord! Appear to me visibly, so that I may see you." A voice then said to him: "You are young! I will not appear to you, lest you become arrogant and fall." The prisoner answered with tears: "Lord! I will not be deceived in any way, for the warden has taught me not to pay attention to demonic deception and I will do everything you command me." Having gained power over him, the soul-destroying serpent (demon) said to him: "It is impossible for a man to see me while he is still in the body! However, I will send my angel to be with you, and you do his will." With these words, a demon in the form of an angel stood before the prisoner. Nikita fell at his feet and bowed down to him as to an angel. The demon told him: "From now on, do not pray anymore, but read books. In this way you will constantly talk to God. In addition, you will be able to convey soul-beneficial words to those who come to you, and I will constantly pray to the Almighty for your salvation." Believing these words, the prisoner became even more deceived, stopped praying and became interested in reading.He rejoiced to see the demon praying constantly, for he supposed that an angel was praying for him. Then he began to talk to those who came to him about the Scriptures and to prophesy, like the Palestinian prisoner. His fame spread among the laity and at the court of the great prince. He did not actually prophesy, but, being informed by the demon present, he told the visitors where something was stolen or where something had happened in some distant place[10 ]. Thus, he informed the Grand Duke Izyaslav about the murder of the Novgorod prince Gleb and advised him to appoint the grand prince's son as prince there. This was enough for the laity to proclaim the prisoner a prophet. It has been noticed that the laity, as well as the monks themselves, who are deprived of spiritual discernment, are almost always attracted by deceivers, hypocrites, and those who are in demonic delusion and consider them holy and merciful. In knowledge of the Old Testament, no one could compare with Nikita. However, he did not tolerate the New Testament, and he never based his stories on the Gospel or the Epistles of the Apostles. Based on this strange direction of his teaching, the fathers of the Kiev-Pechersk monastery understood that he had been deceived by a demon. There were many holy monks in the monastery at that time, adorned with the gifts of grace. They drove the demon away from Nikita with their prayers, and Nikita stopped seeing him. The fathers brought Nikita out of prison and asked him to tell them something from the Old Testament. However, he claimed under oath that he had never even read those books that he had previously known by heart. It turned out that, due to the impression made on him by the demon, he had forgotten even how to read, so with difficulty and great effort they taught him to read again. Through the prayers of the holy fathers, he managed to come to his senses, he recognized and confessed his sin and wept over it with bitter tears. By living humbly in the brotherhood, he attained a high degree of holiness and the gift of miracles. Saint Nikita was later ordained bishop of Novgorod.
Recent experiences confirm what the experiences of past times clearly proved. And now deception, and so in monastic language it is called self-deception combined with demonic deception, is the inevitable consequence of premature withdrawal into deep solitude or of a special feat in the solitude of a room or cell. When the writer of these ascetic advice was a young man, around 1824-1825, he visited the Alexander Nevsky Lavra to consult about his thoughts with the monk Joanikios, the candlestick maker of the Lavra and a disciple of the elders Theodore and Leonidas. Many laymen who led ascetic lives came to this monk for spiritual advice.[ 11] A soldier named Paul from the Pavlovsky regiment also came to him. Paul had converted from schism, after having previously been a schismatic teacher, being literate. Paul's face shone with joy. However, due to the great zeal that flared up in him, Paul gave himself up to an immoderate physical feat, out of harmony with his physical constitution, since he did not have enough knowledge about spiritual feat. One night, Paul stood praying. Suddenly, a light appeared around the icon, shining like the sun, while in the midst of that light a dove appeared, shining with whiteness. A voice came from the dove: "Accept me, I am the Holy Spirit and I have come to dwell in you." Paul joyfully agreed. The dove entered him through his mouth, and Paul, exhausted by fasting and vigil, suddenly felt a strong lustful passion within him. He abandoned prayer and went to a brothel. His hungry passion made it impossible to satisfy his passion. All brothels and all the harlots available to him became his constant lair. Finally, he came to his senses. He described his deception by demonic apparitions and the desecration that resulted from the deception in a letter addressed to Hieromonk Leonid, who was then living in the Alexander-Svir Monastery. The letter revealed the previously high spiritual state of the fallen man. The young man in question was then the cellmate of Hieromonk Leonid (1827-1828) and, with the elder's blessing, read Paul's letter. In the spring of 1828, Hieromonk Leonid moved first to Ploshanskaya and then to Optina Hermitage. On his way, he was accompanied by his cellmate, who also visited some monasteries of the Kaluga and Oryol dioceses. When he stayed in the famous White Mountain Desert, the Russo-Russian monk Serapion was famous for his ascetic life. During his solitary room or cell rule, he saw an angel. Serapion was celebrated not only by laymen but also by monks, since in Russia physical feats prevail, while the very concept of mental feats has almost been lost. They emphasized Serapion as a model of monastic life. In 1829, due to mental disorders, Serapion moved to the Optina Desert, where he was guided by the advice of hieromonk Leonid.
During one of his consultations with the elder, he tore out a large part of the elder's beard. Since he was placed in the Optina Hermitage out of respect for his ascetic fame, Serapion once came to the head of the skete, Hieromonk Antony, during the night. He informed him that John the Forerunner had just appeared to him and ordered him to slaughter this Antony, Hieromonk Leonid, Hieromonk Gabriel, and the spahi of Zheljabovsky, who was a Scythian guest at that time. "And where is your knife?" asked the resourceful and fearless Antony. "I don't have a knife," replied the deceived one. "So you came to slaughter without a knife?" Antony objected and went away to the cell of the deceived one, who had to be transferred to a home for the insane, where he ended up. As we have heard, Serapion came to his senses towards the end and left this world with the hope of salvation. It must be noted that the fallen spirit, when it wants to dominate the ascetic of Christ, does not act as a master, but seeks to attract the consent of man to the proposed deception. Only when it has obtained consent can it dominate the one who expressed this consent. Describing the attack of the fallen angel on man, St. David expressed it with all accuracy, saying: He lies in wait to seize the poor, to seize the needy, to draw him into his snare (Ps. 9:30-31). The Holy Spirit acts self-willedly, like God. He comes at a time when man, who has humbled himself, does not in the least expect His coming. Suddenly both the mind and the heart are changed. He encompasses with His action the whole will of man and all his faculties, so that man is unable to think about the action that is being carried out in him. When grace dwells in someone, it does not show anything ordinary or sensual, but secretly teaches him what he had not seen before, nor had ever imagined. The mind is then secretly instructed in sublime and hidden mysteries which, according to blessed Paul, the human eye cannot see, nor can the mind, by itself, comprehend. The human mind by itself, when not united with the Lord, reasons according to its own powers. When it is united with the fire of God and with the Holy Spirit, then it is completely engulfed in divine light, completely becomes light and ignites in the flame of the All-Holy Spirit, it is filled with divine knowledge, and it is impossible for it to think about its own and what it would like to think about in the flame of God. Thus spoke the God-pleasing Maximus of Kavsokalyvites to the God-pleasing Gregory of Sinai.[ 12] On the contrary, during demonic appearances, man is always given the freedom to reason about the phenomenon, to accept or reject it. This is expressed in demonic attempts to deceive the saints of God. On one occasion, when Pachomius the Great was dwelling in solitude, outside the monastery bustle, the devil stood before him in great light and said: "Rejoice, Pachomius! I am Christ and I have come to you as to my friend"! The saint, reasoning with himself, thought: "Christ's coming to man is united with joy to which all fear is alien. At that moment, all thoughts of man disappear and the mind is then entirely focused on the vision of what he sees. However, I, seeing this which is presented to me, am filled with confusion and fear. It is not Christ, but Satan". After this reflection, the God-pleasing one boldly said to the phenomenon: "Devil, depart from me! Cursed are you, and your vision, and the insidiousness of your cunning plans". The devil left without hesitation, filling the room or cell with stench.[ 13 ]
It is impossible for a man who is still in the realm of carnal wisdom and who has not yet gained spiritual insight into fallen human nature not to attach a certain value to his works and not to attribute certain merits to himself, no matter how humble such a man may speak and how humble he may appear in his outward appearance. True humility is not inherent in carnal wisdom and is impossible for it; humility is the fruit of spiritual knowledge. The God-pleasing Mark the Ascetic says: "Those who do not consider themselves debtors to every commandment of Christ, observe the law of God carnally, that is, they do not understand either what they say or what they assert (1 Tim 1:7), and therefore they think that they are fulfilling it by their works."[ 14 ] The words of the Holy Father reveal that he who attributes a good deed to himself is in a state of self-deception. This state of self-deception serves as the basis for demonic deception, because the fallen angel finds refuge in the false, arrogant understanding of the Christian, and easily grafts his own deception onto this understanding. By means of deception, he subjects man to his power and throws him into the so-called demonic deception. From the above experiences it is obvious that none of the deceived considered themselves unworthy of seeing an angel, from which it follows that they attributed certain merits to themselves. A carnal and spiritual man is not capable of judging himself differently. Therefore, the Holy Fathers generally said about all those ascetics who are insufficiently educated by spiritual activity and not overshadowed by the grace of God that loneliness is fatal for them.
Regarding the prisoners and loneliness, the behavior of the God-pleasing Barsanufi the Great and his brother Ivan the Prophet, who fasted with him, is instructive. The two of them were themselves prisoners in Father Serid's monastery. All the brothers of that monastery, or at least most of them, were guided by the teachings of those great pleasers of God, completely filled with the Holy Spirit. Abbot Serid, whom Barsanufius the Great called his son, was also guided by their teachings. Serid also served the holy old man, who did not leave his room or cell and who received only Serid, so through his mediation he gave written answers to the other brothers. Being guided by the teachings of divinely inspired people, the monastic brotherhood showed rapid and abundant spiritual progress. Some of them trained themselves for the prison life to which God called them, seeing their abilities. Thus, Barsanufius the Great predicted to Ivan Mirosavski that loneliness was destined for him by God. Having prepared that monk by living according to the gospel commandments in the midst of the monastic community, in the fire of obedience, in due time, as God had indicated, he led him into imprisonment.[ 15 ] From the correspondence between Barsanuphius the Great and John of Mirosavski it is evident that even after John entered imprisonment, he was plagued by passionate thoughts. Passions disturbed the other monks even more, who were allowed to be imprisoned. Imprisonment, however, was not forbidden to them. On the contrary, the godly father Dorotheus, who was distinguished by both spiritual and worldly wisdom and the ability to lead other monks, who was spiritual gift and proved it in action, the spiritual fathers forbade imprisonment, no matter how much he wanted it. "Loneliness gives a man a reason for pride, before he gains himself, that is, before he is blameless," they told him. There is room for true loneliness only when a person has already carried the cross. Therefore, if you suffer with your fellow beings, you will receive help, but if you refrain from suffering with them, wishing to elevate yourself to that which exceeds your measure, know that you will lose even what you have. Do not deviate either inward or outward, but Keep the middle ground, understanding what the will of the Lord is, because the days are evil (Eph 5:19). My words mean the following: do not dare to be alone and do not be careless with yourself when you are in the midst of worries, there is a middle path, where there is no danger of falling. In solitude one must have humility and careful watchfulness over oneself, one must restrain one's own thoughts. All this is not limited to a certain time. Everyone is obliged to endure with gratitude what happens to him due to circumstances. If a man descends more in humility, the more he progresses. Staying in a cell does not make you experienced, because you stay in it without mourning, obviously, due to not achieving the battle with the demons, which leads the one who is locked in a cell to such severe mourning and struggle, which is completely unknown to a monk in a monastery.[ 16] By means of the fact that you prematurely abandoned all worries, the devil does not prepare tranquility for you, but confusion, so that he will force you to say in the end: "It is better that I had never been born".[ 17 ] God-pleasing Dorotheus, whom the whole earthly world Recognized as a saint by the Church, one of the best ascetic writers, he lived among the brothers in the monastery, and after the death of his holy teachers, he founded his own monastery and was its superior. Saint John Climacus or the Ladderer notes that those who are prone to pride and other spiritual passions should by no means choose a solitary life, but should live among the brotherhood and be saved by fulfilling the commandments,[ 18 ] for every life is most blessed, whether it is in the desert or among the brotherhood, when it is in accordance with the will of God and when its goal is to please God.[ 19 ] From premature loneliness, demonic deception sprouts, not only the obvious, but also that which is externally invisible: intellectual, moral, which is far more dangerous than the first, because it is very difficult to cure and often incurable. Delusions of this kind, which are based on pride, are called by the holy Fathers opinion.[ 20 ] It consists in the ascetic accepting false notions about spiritual objects , as well as about himself, and that he considers them true. Due to the natural sympathy and participation of the mind with the heart and the heart with the mind, false concepts and perceptions are inevitably accompanied by seductive and sweet feelings of the heart. They are nothing but the work of refined voluptuousness and ambition. Those who are infected with this deception become preachers of false ascetic teachings, and sometimes and bearers of heresy or heresy for the eternal perdition of both themselves and their fellow men. Saint Isaac the Syrian, in his 55th lesson, mentions how a certain Malpas led a very strict ascetic life in solitude, with the aim of reaching a high spiritual level, but that he fell into pride and obvious demonic deception, becoming the inventor and leader of the Euctite heresy. As a model of an ascetic book, written in a state of deception called opinion , one can cite the work of Thomas Kempen entitled The Imitation of Jesus Christ .
It exudes refined voluptuousness and conceit, which creates in people blinded and completely filled with passions a feeling of pleasure, which they consider to be a tasting of divine grace. Unhappy and darkened, they do not realize that, having smelled the refined fragrance of the passions that live in them, they have begun to enjoy it and that in their blindness they consider it to be the fragrant aroma of grace! They do not realize that only saints are capable of spiritual pleasure, that spiritual pleasure must be preceded by conversion and purification from passion, that a sinner is not capable of spiritual pleasure, that he must be aware that he is unworthy of this pleasure and reject it if he begins to approach it, that he must reject it as unbecoming of himself, as an obvious and dangerous self-deception, as a refined movement of ambition, conceit and voluptuousness. Like Malpas, Francis of Assisi, Ignatius of Loyola, and other ascetics of the Latin Church,[ 21 ] who are considered saints in the Latin Church, reached the strongest demonic deception in hermitry. "When Francis was taken up to heaven," says the writer of his biography, "God the Father, seeing him, was for a moment in doubt as to whom to give precedence, whether to his Son by nature or to his son by grace, Francis." What could be more terrible and monstrous than this blasphemy, and more deplorable than this deception!
In our time and in our homeland, hermitry in an uninhabited desert can be considered completely impossible and imprisonment very difficult, since they are now more dangerous and unacceptable than at any other time. In this one should see the will of God and submit to it. If you want to be a hermit pleasing to God, love silence and make every effort to accustom yourself to it. Do not allow yourself to meditate either in the church, or in the refectory, or in a room or cell. Do not allow yourself to leave the monastery except in case of extreme necessity, and only for the shortest possible time. Do not allow yourself to have particularly close acquaintances, either in the monastery or outside it. Do not allow yourself free speech or dangerous leisure, but behave as a newcomer and a stranger in the monastery, but also in this worldly life itself. In this way you will become a God-pleasing loner, hermit, and recluse. If God sees that you are capable of the desert or of prison, then He will, by His ineffable judgments, provide you with a hermit and solitary life, as He provided it for the blessed Seraphim of Sarov, or He will provide you with prison, as He provided it for the blessed George, the recluse of the Zadonsk monastery.
NOTES:
1. Biography of the God-pleasing Antony the Great, Chetius Meneus, January 17 and Vitae rarum Patrologiae coursus completus, vol. LXXIII.
2. Alphabetical Patericon.
3. The Alphabetical Paterik and the unforgettable stories of the asceticism of the holy and blessed fathers
4. Chétius Menaeus, April 1.
5. The Scale, Lesson 4, Chapter 120, according to the Russian edition.
6. See the Scale, lesson 27.
7. Prologue, for the 9th day of January.
8. Paterik of the Caves and Chétius Menaeus for January 31st.
9. Lesson 4, Chapter 12.
10. In our time, in Moscow, in a home for the insane, there was a similar prophet, to whom many curious people flocked. This prophet was called Ivan Yakovlevich. The inhabitants of Moscow visited a certain hermit monk, and began to praise their prophet in his presence. They told him that they had been convinced of his gift of clairvoyance by their own experience, that they had asked him about their relative who was then serving forced labor in Nerchinsk. Ivan Yakovlevich did not answer for some time, and when the curious people began to urge him to answer, he said: “Is Nerchinsk far away?” “Over six thousand species,” they replied. “Then you can run there quickly,” he objected. His answer consisted in telling them that the prisoners’ legs were flayed to the point of bleeding. After some time, they received a letter from a relative from Nerchinsk, in which he described the gravity of his situation and mentioned that his shackles had peeled his legs to the point of bleeding. "Imagine how clairvoyant Ivan Yakovlevich is," the Muscovites concluded their story with an exclamation. The monk replied: "There is no clairvoyance here, and it is obviously a connection with a fallen spirit. The Holy Spirit does not need time. He communicates both heavenly and earthly secrets without hesitation. Ivan Yakovlevich sent the fallen demon who was with him from Moscow to Nerchinsk, and he brought from there an empty and material or bodily testimony, which satisfied the ambition of the prophet and the curiosity of the carnal people who asked him questions. The Holy Spirit always reveals something spiritual, soul-saving and essentially necessary, while the fallen spirit always reveals something carnal, since after its fall it creeps upon sinful passions and carnality.'' As an example of the actions and characters that belong to holy and God-given clairvoyance, we will present a significant event from church history. Saint Athanasius the Great, Archbishop of Alexandria, telling Bishop Ammonius about his sufferings caused by Emperor Julian the Apostate, says: ''At that time I saw great men of God, Theodore, the abbot of the monks of Tavenisiot, and Pamon, the father of those monks who lived in the vicinity of Antinoia. Intending to hide with Theodore, I climbed into his ship, which was sheltered on all sides. To show my respect, Pamon traveled with me. The wind was not favorable to us, and I prayed with an anxious heart. Theodore's monks went ashore and towed the ship. Seeing my sorrow, Father Pamon began to console me. I replied: "Believe me that in times of peace my heart does not have as much courage as in times of persecution, because, suffering for Christ and strengthening myself by His grace, I hope that by doing so I will receive greater grace from Him, even if they kill me." I had not yet uttered these words, and Theodore looked at Father Pamon and smiled,and Father Pamon looked back at him and also smiled. I asked them: "Why do you laugh at my words? Do you accuse me of cowardice?" Turning to Pamon, Theodore said: "Tell the patriarch what is the cause of our laughter." However, Pamon replied: "It is up to you to do it." Theodore then said that at that moment Julian was killed in Persia, as God had predicted about him, because the arrogant and unjust man and the proud end in nothing (Av 2:5 according to the Church Slavonic translation). A king will arise for the Christians, a superior man but of a meek spirit. Therefore, do not go deeper into Thebaid, do not strain yourself, but secretly go to meet the new king. You will meet him on the road and he will receive you very favorably. You will return to your church, and God will soon take him from this life. Everything happened exactly like that." (see Sancti Athanasii opera omnia, vol. 2, pag. 979982)
11. Monk Joanikije was a cousin of Theodore. After Theodore's death, he did not stop contacting Leonid, and later, in order to live with him, he moved to Optina.
12. Benevolence, volume 1, in the Russian edition.
13. Chétius Menaeus, 15 May.
14. Lesson on the Spiritual Law, Chapter 34.
15. Answers, 1-54.
16. See the biographies of the martyrs Anthony the Great, Onuphrius the Great, and other hermits and prisoners.
17. Answers 312, 313.
18. Lesson 8, ch. 10.18, 21.25; lesson 27, ch. 13.36.
19. 88 chapters by the God-pleasing Simeon the New Theologian, Love of Charity, volume 1, in the Russian edition.
20. Chapters 128, 131, 132. St. Gregory of Sinai, Charity, Volume 1, in the Russian edition.
21. After the separation of the Western Church from the Eastern Church.
CHAPTER TWELVE
About living in obedience to the old man
What has been said about hermitry and confinement must also be said about obedience to elders, and this in the form in which it took root in ancient monasticism. The God-pleasing John Cassian says that the Egyptian Fathers, among whom monasticism particularly flourished and bore astonishing spiritual fruits, assert: "that it is characteristic of the wise to govern and to be governed, and they indicate that this is the greatest gift and grace of the Holy Spirit." [ 1 ] The necessary condition for such submission is a spiritual teacher, who, by the will of the Holy Spirit, would mortify the fallen will of the one who has submitted to him in the Lord, and who would mortify all his passions in that fallen will. Man's fallen and corrupt will contains within itself a tendency towards all passions. It is obvious that the mortification of the fallen will, which is so magnificently and victoriously accomplished by the will of the Spirit of God, cannot be accomplished by the fallen will of the teacher, when the teacher himself is still a slave to the passions. "If you want to renounce the world," St. Simeon the New Theologian said to his brother monks in his time, "and to learn the gospel life, then do not give yourself over to an inexperienced and passionate teacher, lest, instead of the gospel, you learn the devil's life, for with good teachers the teaching is good, while with evil teachers it is evil. From evil seeds evil fruits necessarily spring up. Anyone who does not see and promises to teach others is a deceiver, and those who follow him will be thrown into the pit of destruction, according to the word of the Lord: If the blind lead the blind, both will fall into the pit (Mt 15:14).''[ 2 ] On another occasion, this great man of God advises a monk to act according to the instructions of his spiritual father and adds: ''However, let him act in this way only in that case when he knows that his spiritual father is a communicant of the Holy Spirit and that he will not say to him what is contrary to the will of God, but that according to his gift and the measure of a subordinate, he will say what is pleasing to God and beneficial to the soul, so that he does not show himself to be obedient to man and not to God.[ 3 ] In this sense, the apostle Paul also vows: Do not be slaves of men (1 Cor 7:23). He commands that even the service of servants to their masters be carried out spiritually, not in imitation of men-pleasers , but in imitation of servants of Christ , doing the will of God under the guise of outward service to men (see Eph. 6:6). Am I now seeking to please men or God? Or am I seeking to please men? For if I were still pleasing men, I would not be a servant of Christ , says the apostle Paul (Gal. 1:10). Do you not know that to whom you present yourselves as servants to obey a man of the fleshly mind, you are servants of the one whom you obey, whether of sin and the fleshly mind unto death, or of obedience unto the righteousness of God unto salvation (see Rom. 6:16). Obedience conforms the obedient to the image of the one to whom he obeys:And the cattle were kindled by looking at the rods(Genesis 30:39), says the Scripture. Those elders who accept the role, let us use that unpleasant word, which belongs to the pagan world, to explain more accurately the work, which in its essence is nothing more than a soul-destroying play and the saddest comedy, those elders, therefore, who accept the role of the ancient holy elders, without having their spiritual gifts, should know that their very intention, their very thought and their concept of the great monastic activity, i.e. obedience, are completely false, that their very way of thinking, their understanding and knowledge are self-deception and demonic deception, and it must necessarily bear corresponding fruit in those whom they instruct. Their incorrect and incomplete direction can only remain unnoticed for a while by the inexperienced beginner whom they guide, if this beginner is at least a little perceptive and if he engages in sacred reading with the immediate intention of being saved. It is inevitable that such a direction will be revealed in due time and will serve as a reason for an unpleasant separation, for the most unpleasant relationship between the elder and the disciple, for the mental disorder of both. It is terrible when someone, due to arrogance and self-will, takes upon himself an obligation that can be fulfilled only at the command of the Holy Spirit and by the action of the Spirit. It is terrible to think of oneself as a vessel of the Holy Spirit, since communion with Satan has not yet been broken and the vessel does not cease to be defiled by Satan's action. Such hypocrisy and pretense are terrible! It is destructive both for the person himself and for his neighbor, and before God it is transgressive and blasphemous. In vain will they point out to us the godly Zacharias, who, having been obedient to the inexperienced elder Karion, his father by the flesh, attained monastic perfection,[ 4 ] or, for example, the godly Akakios, who was saved by living with a cruel elder, who, with inhuman blows, drove his disciple to his grave before his time.[ 5 ] Both of them were in obedience to imperfect elders, but they were guided by the advice of the spiritual Fathers and the instructive examples, which were abundant before their eyes, and only for this reason could they live in external obedience to their elders. These cases are outside the usual order and rule. “The way of working out the plan of God is completely different from the general human order. You adhere to the general order,” said the godly Isaac the Syrian.[ 6 ] Someone will object that the faith of the obedient can replace the imperfection of the elder. This is not true because faith in the truth saves, while, according to the words of the apostle Paul, every faith in a lie and demonic deception destroys. They did not receive the love of the truth, that they might be saved , he says of those who are willingly perishing. And for this reason God will send them (allow) a strong delusion, that they should believe a lie; that they all may be condemned who did not believe the truth but had pleasure in unrighteousness (2 Thessalonians 2:10-12). According to your faith may it be yours(Mt 9:29) said the Lord to the two blind men and healed them of their blindness because lies and hypocrisy have no right to repeat the words of the Truth itself in order to justify their transgressive behavior, with which they execute their neighbors. There were cases, but very, very rare, when, by the special supervision of God, faith worked through sinners, saving these sinners themselves. In Egypt, it happened that the robber elder Flavian, intending to rob a nunnery, put on a monastic habit and came to that monastery. The nuns received him as one of the holy Fathers. They took him into the church and asked him to pray to God for them, which he, to his amazement and against his will, did. After that, he was offered a meal. After the meal, the nuns washed his feet. One of the nuns was blind and deaf. The nuns brought her and gave her water to drink with which they had washed the feet of this traveler. The sick woman was healed immediately. Announcing the miracle, the nuns glorified God and the holy life of the foreign monk. The grace of God descended on the robber elder. He was converted and from a robber elder he became a miracle-working monk.[ 7 ] In the biography of St. Theodore, Bishop of Edessa, we read that a harlot, being forced by the desperate wife of Ader, prayed to God for her dead son, and the boy was resurrected at the prayer of the harlot. Terrified by what had happened to her, the harlot without hesitation abandoned her sinful life, entered a monastery and attained holiness through an ascetic life.[ 8 ] Such events are exceptions. Observing them, we will act correctly if we admire the supervision and incomprehensible judgments of God, strengthening ourselves in faith and hope. However, we will act very incorrectly if we accept such events as a model for imitation. As a guide for our behavior, God Himself has given us the Law of God, i.e., the Holy Scriptures and the writings of the holy Fathers. The Apostle Paul says quite decisively: Now we command you, brothers, in the name of our Lord Jesus Christ, to withdraw from every brother who lives disorderly and not according to the tradition he received from us (2 Thessalonians 2:6). Tradition here refers to the moral tradition of the Church. It is set forth in the Holy Scriptures and in the writings of the holy Fathers. The God-pleasing Poemen the Great commanded that we should part without hesitation from an elder whose behavior is destructive to the soul[ 9], obviously because such an elder violates the moral tradition of the Church. It is another matter when there is no spiritual harm and when we are only confused by thoughts. Confusing thoughts are obviously demonic and we should not submit to them, since they operate precisely where we gain the spiritual benefit that they, in turn, would like to rob us of. Monastic obedience, in the form and character in which it was practiced among ancient monasticism, represents a sublime spiritual mystery. It has become impossible for us to reach it and to imitate it completely, it is only possible for us to examine it piously and prudently, and it is possible for us to adopt its spirit. Reading the experiences and rules of action of the ancient holy Fathers, about their obedience which is equally sublime in leaders and in those led, we will embark on the path of correct reasoning and soul-saving prudence and we will see that in modern times there has been a general decline of Christianity. We will become aware that we are not able to inherit the work of the holy Fathers in its fullness and in all its abundance. And this is a great grace of God towards us, and it is a great happiness for us, because we are enabled to feed on the crumbs that fall from the spiritual table of the holy Fathers. These crumbs are not the most complete food, but they are able to preserve us from spiritual death, without feeling anxiety and hunger.
NOTES:
1. God-pleasing Cassian, On the Constitution of the General Assembly, book 2, chapter 3.
2. God-pleasing Simeon the New Theologian, chapters 32 and 34, Charity, volume 1, in the Russian edition.
3. 8th lesson
4. Alphabetical Paterik and Unforgettable Sayings…
5. St. John the Scalesman, The Scale, Lesson 4.
6. Lesson 1.
7. Alphabet Paterik, lesson F.
8. Chétius Meneus, for the day of July 9th.
9. Alphabetical Patericon.
CHAPTER THIRTEEN
On living by advice
In the previous chapter, the spiritual life that, according to God's plan, has been assigned to our time was called crumbs. It consists in being guided in the part of salvation by the Holy Scriptures and the writings of the holy Fathers, with the advice and teachings that we will take from contemporary fathers and brothers. This is in the true sense the obedience of the ancient monks, but in a different form, adapted to our, primarily, spiritual weakness. The will of God was made known to the ancient obedient by their spiritual teachers without hesitation and directly, while the present monks are forced to find the will of God in the Scriptures, which is why they are often and permanently exposed to doubts and errors. Due to the nature of action, progress was then rapid, but now it is slow, and again due to the nature of action. Such is the will of our God for us, we are obliged to submit to him, and to show awe before him with gratitude. Our modern monastic life according to Scripture and the advice of the holy Fathers and brothers is consecrated by the example of the head of the monastic order, the God-pleasing Anthony the Great. He was not an obedient follower of an elder, but as a novice he lived in seclusion, accepting the teachings of Scripture and the various experiences of the fathers and brothers, from one he learned abstinence, from another meekness, patience and humility, from a third strict vigilance over himself and solitude, striving to adopt the virtue of every virtuous monk and to all, if possible, showing obedience, humbling himself before everyone and constantly praying to God.[ 1] And you, novice, act in this way! Show to the abbot and the rest of the monastery elders a non-hypocritical and non-man-pleasing obedience, an obedience to which flattery and flattery will be foreign, obedience for the sake of God. Be obedient to all the fathers and brothers in their commands that do not contradict the law of God, the monastery constitution and order, and the decisions of the monastery elders. However, do not be obedient to evil, even if it should happen that because of your non-man-pleasing and firmness you suffer some sorrow. Consult with virtuous and prudent fathers and brothers, but accept their advice with extreme caution and prudence. Do not be attracted by the advice because of its initial effect on you! Because of your passion and blindness, you may like passionate and harmful advice, and this only because of your ignorance and your inexperience, or because it pleases some hidden and unknown passion that lives in you. With tears and sighs from your heart, beg God not to allow you to deviate from His holy will in order to follow the fallen human will, yours or the will of your neighbor, your counselor. Consult the Gospel both in regard to your own and in regard to your neighbor's thoughts and advice. Ambition and pride love to learn and to teach. They do not care about the value of their advice! They do not even think that they can inflict an incurable wound on their neighbor with their inappropriate advice, which the inexperienced beginner accepts with reckless trust, with bodily and blood excitement! They need success, whatever the characteristics of that success, whatever its principle! They need to impress the novice and to subjugate him morally! They need human praise! They need to be known as holy, wise, and insightful elders and teachers! They need to feed their insatiable ambition and their pride. The prayer of the prophets has always been just, and it is especially just now: Save me, O Lord, for the one pleasing to God has perished; for truth has diminished from the sons of men. They have spoken lies, every one to his neighbor; their mouths are double in heart, and in their hearts they speak evil (Ps. 11:23). Precautions must be taken against such a tendency. Saint Simeon the New Theologian says: "Study the divine Scripture and the writings of the holy Fathers, especially the active ones, in order to compare with their teaching the behavior and teachings of your teacher and elder, so that you may see them (the teachings and behavior) as in a mirror, and understand them, so that you may accept and retain in your mind what is in accordance with Scripture, and recognize and reject what is false and utterly bad, so that you may not be deceived. Know that in our time many deceivers and false teachers have appeared." [ 2 ]] God-pleasing Simeon lived in the 10th century after the birth of Christ, nine centuries before our era, when the voice of the righteous of the Holy Church of Christ was still being heard about the lack of true, spiritual leaders and the multitude of false teachers! Over time, there was an increasing shortage of satisfactory teachers of monasticism, and then the holy Fathers increasingly began to recommend guidance by the Holy Scriptures and the writings of the holy Fathers. Referring to the holy Fathers who wrote before him, God-pleasing Nil of Sorsky says: "It is a great feat, they said, to find an undeluded teacher of this miraculous activity (true monastic, heartfelt and mental prayer). They called undeluded one whose activity and wisdom were attested by the Holy Scriptures and one who had acquired spiritual discernment. The Holy Fathers also said that even then it was difficult to find an unmistakable teacher of these things, but now, when there is an extreme scarcity of them, one must seek them with the greatest care. If such a one is not found, the Holy Fathers commanded that one should learn from the Holy Scriptures, listening to the Lord Himself who says: Search the Scriptures, and in them you will find eternal life (John 5:39) and "Whatever was written before , was written in the Holy Scriptures for our instruction " (Rom 15:4).[ 3 ] The God-pleasing Nil lived in the 15th century. Not far from the White Lake, he founded a hermitage, where he devoted himself to prayer in deep solitude. It will be useful for the elders of recent times to listen to the humility and self-denial with which the God-pleasing Nil declares the teachings that he taught his brothers. "No one should conceal the words of God through negligence, but let him confess his weakness and, at the same time, let him not hide the truths of God, so that he may not be guilty of transgressing the commandments of God. We will not conceal the word of God, but we will proclaim it. The Divine Scriptures and the writings of the holy Fathers are as numerous as the sand of the sea, and by diligently studying them, we will hand them over to those who approach us and who need them, who need them and who seek them. More correctly, we do not hand them over to ourselves, because we are unworthy of it, but the blessed holy Fathers hand them over from the divine Scriptures." [ 4 ]] Here is an extraordinary model for contemporary teaching! It is perfectly beneficial for the soul, both for the teacher and the student, it is the correct expression of moderate progress, it is united with the rejection of arrogance, foolish haste and arrogance, into which those fall who only outwardly imitate Barsanuphius the Great and the other miracle-working fathers, without having the grace of the holy Fathers. What in the holy Fathers was an expression of the abundant indwelling of the Holy Spirit in them, in the unreasonable and hypocritical successors serves as an expression of abundant ignorance, self-deception, arrogance and arrogance. Beloved fathers! We will pronounce the Word of God before our brothers with the greatest possible humility and fear of God, being aware that we are unworthy of this service and guarding against ambition, which greatly confuses passionate people when they teach the brotherhood. Remember that we will have to give an answer for every idle word (Mt 12:36), and that the answer will be all the more difficult for the word of God spoken with ambition and ambition-driven ambition. The Lord will destroy all deceitful lips and the tongue of boasters, those who say: Our tongue will magnify, our mouth is within us; who is our Lord? (Ps 6:45) The Lord will destroy those who seek their own glory and not God's. Let us fear the threat of the Lord! We will speak the word of instruction only when there is an essential need, not as teachers but as those who need instruction and who strive to become partakers of the instruction that God has given in his all-holy Word. As each one has received a gift, use it to serve one another, as good stewards of the manifold grace of God. If anyone speaks, let him speak God's words and not his own; If anyone serves, let him serve as by the strength that God provides , and not as by his own strength, so that in all things God may be glorified through Jesus Christ (1 Pet 4:10-11). He who acts from himself acts for the sake of ambition, offering himself and those who listen to him as a sacrifice to Satan, but he who acts from the Lord acts for the glory of the Lord and works out his own salvation, saving his neighbors through the Lord, the only Savior of men. We will fear that we will not give a beginner some thoughtless instruction, not based on the word of God and on the spiritual understanding of the word of God. It is better to be aware of our ignorance than to utter knowledge that is destructive to the soul. Let us guard ourselves from the great misfortune of turning a gullible beginner from a servant of God into a servant of man (see 1 Cor 7:23), attracting him to do the fallen will of man instead of the holy will of God.[ 5] The humble attitude of the counselor towards the one being taught is something completely different from the attitude of the elder towards the unquestioning obedient, the servant in the Lord. Advice does not contain a condition that it must be carried out without question; it can be carried out or not. The counselor has no responsibility for his advice, if he gave it with the fear of God and a humble mind, and not arbitrarily but after being asked and requested. Also, the one who received the advice is not bound by it; whether he will carry out the advice received or not, it is left to his free will and judgment. It is obvious that the path of advice and mediation in Holy Scripture is adapted to our weak time. Let us note that the Holy Fathers forbid a neighbor to take advice on the basis of his own initiative and before the neighbor himself asks for it. Arbitrary counseling is a sign that a person ascribes knowledge and spiritual dignity to himself, which contains obvious arrogance and self-deception. [ 6 ] This does not apply to superiors and elders, who are obliged to teach the brotherhood entrusted to them at any time and whenever the need arises, without waiting for them to be asked to do so. However, when visiting other monasteries, they too are obliged to follow the advice of the God-pleasing Macarius of Alexandria to the God-pleasing Pachomius the Great. Pachomius asked Macarius about teaching the brothers and about judging them. Father Makarije answered : "Teach your subordinates and judge them, but not foreigners" .
NOTES:
1. Chétius Menaeus, for the day of January 17th.
2. Chapter 33, Benevolence, Volume 1, in the Russian edition.
3. Preface to the Constitution or Tradition.
4. The Tradition of the God-pleasing Nil of Sor. It will not be superfluous to note here that the God-pleasing Nil of Sor, although he had the grace of God, did not dare to interpret the Holy Scriptures on his own, but followed the explanations given by the holy Fathers. The path of humility is the only true path to salvation.
5. Here we are not talking about external monastic obedience, nor about monastic tasks and occupations determined by the monastic hierarchy, but about moral and secret obedience that is carried out in the soul.
6. This is the opinion of the priest-martyr Peter, Metropolitan of Damascus, as well as other Fathers. Benevolence, volume 3, in the Russian edition.
7. Alphabetical Paterik and Unforgettable Stories ..., about Father Makarije Gradski, ch. 2.
CHAPTER FOURTEEN
The goal of religious life consists in studying the will of God, in accepting it, and in submitting to this will.
The essence of religious life consists in curing our corrupt will, uniting it with the will of God, and consecrating ourselves by this union. Our will, in its fallen state, is opposed to the will of God, and because of its blindness and being in a state of hostility towards God, it constantly strives to oppose the will of God. When all its efforts remain in vain, it leads a person to irritability, indignation, confusion, bitterness, dejection or discouragement, murmuring, blasphemy, and despair. In the renunciation of one's will for the sake of inheriting the will of God, there is contained the renunciation of oneself, which was commanded by the Savior and which represents a necessary condition of salvation and Christian perfection, so necessary that without satisfying this condition salvation is impossible, and even more so Christian perfection. Life is in His will , said the prophet (Ps 29:6).
In order to fulfill the will of God, it is necessary to know it. The rejection of one's own wounded will and its healing by the will of God is possible only with this knowledge. The will of God is a divine mystery. What is in God no one knows except the Spirit of God , says the apostle Paul (1 Cor 2:11). Accordingly, human knowledge of the will of God can only be achieved through divine revelation. Teach me to do your will , prayed the inspired David (Ps 142:10). Open my eyes, that I may understand your wonders from your law (Ps 118:18). Do not hide your commandments from me (Ps 118:19). The will of God is revealed to people in the law of God, and it was first and foremost revealed to us with particular accuracy and completeness by the incarnate Son of God. Since it surpasses understanding, it is accepted by faith. I came down from heaven, not to do my own will, but the will of the Father who sent me ..., that of all that he has given me I should lose nothing, but should raise it up at the last day. And this is the will of the Father who sent me, that everyone who sees the Son and believes in him may have eternal life; and I will raise him up at the last day , said the Savior (John 6:38-40). I have not spoken on my own, but the Father who sent me has given me a commandment, what to say and what to speak. And I know that his commandment is eternal life … (John 12:49-50). Studying the will of God is a joy-filled effort, filled with spiritual comfort and, at the same time, an effort that is associated with great suffering, adversity, temptations, with self-denial, mortification of the fallen nature, with the saving “loss” of the soul. This effort is associated with the crucifixion of the old man (see Gal 5:24, and Col 3:9-10). This effort requires the rejection, trampling down, and nullification of carnal wisdom: Be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God , says the Apostle Paul (Rom 12:2). The Son of God revealed the will of God to men with such definiteness and connected this revelation of the will of God with such essential consequences that Holy Scripture names him as the one who confesses God (see John 1:18), as the one who revealed it in that fullness that humanity can receive, and not by receiving it of its own accord but by the overwhelming action of divine grace. Such is the meaning of the words of the Lord: I have made your name known to men … (John 17:6), I have made your name known to them and will make it known, that the love with which you loved me may be in them, and I in them (John 17:26).[ 1 ] The revelation of the name of the one who is above every name means the perfect knowledge of the one who is above every knowledge. The highest knowledge, which comes as a result of man’s awareness of the divine will, introduces man into divine love, into the union of man with God. Some of the gospel commandments teach us to act in a way that pleases God, and some to behave in a way that pleases God when others act upon us. The latter is more difficult to learn than the former, however, and the former is accepted in a satisfactory manner when the soul has learned and adopted the latter. It is necessary to convince oneself that God governs the fate of the world and the fate of every person. Life experiences will not hesitate to confirm and establish this gospel teaching. The consequence of accepting this teaching with faith is humble submission to God, the withdrawal of confusion, peace of mind, and the power of courage. He who thus accepts the gospel teaching will take up the shield of faith, with which he will be able to quench all the fiery darts of the wicked one (Eph 6:16). In contrast to dogmatic faith, the holy Fathers call such faith active.[ 2 ] It appears in a person as a result of the fulfillment of the gospel commandments, grows in proportion to their fulfillment, and withers and disappears in proportion to their neglect. After being overshadowed by grace, it is transformed in due time into a living faith and fills the Christian with the spiritual power by which the saints of God conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, from the weak became strong, were mighty in war, routed foreign armies (Heb 11:33-34). Awe is necessary before the thoughts and permissions of God, which are incomprehensible to us, both individually and collectively, both in civil, moral and spiritual matters. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time. Cast all your care on him, because he cares for you , advises St. Apostle Peter (1 Pet 5:6-7). We should humble ourselves based on the primary pattern that the Holy Scriptures showed us in the prayer of the three holy young men, who, because of their faithfulness to their God in Babylon, were exposed to severe temptation and accepted all of God's permissions as consequences of God's righteous judgment (see Dan 3).
It is necessary that offenses come , said the Lord (Mt 18:7). Foreseeing the terrible calamities that would befall those who believe in Him and all mankind, He said: See that you are not afraid; for all these things must come to pass (Mt 24:6). If so, then we have neither the right nor the opportunity to say or think anything contrary to the decision pronounced by the all-kind, all-wise and almighty God. You will be delivered up even by parents, and brothers, and relatives, and friends, and some of you will be put to death. And you will be hated by all for My name's sake (Lk 21:16-17). But the hour is coming when whoever kills you will think that he is offering service to God ... In the world you will have tribulation; but do not be afraid, I have overcome the world (Jn 16:2,33). Having shown and foretold the position of true Christians during their earthly life, the position that God had designated for them, the Lord added: Not a hair of your head will perish (Luke 21:18). This means: God will watch over you, He will watch over you and hold you in His almighty right hand. And therefore, whatever sorrow befalls you, it will not happen otherwise than by His permission, by His all-holy will, and for the sake of your salvation. The Lord concluded His teaching of the disciples regarding the trials of earthly life that must befall them with a decisive and definite commandment: By your sufferings save your souls (Luke 21:19). Before the rulers of the world, acknowledge and confess God: with awe and self-denial, submit and surrender to His will, and from this awareness, from this obedience, holy suffering will arise in your souls. It will be revealed to the soul by the peace that it will bring to the soul. Every word contrary to the thoughts of God will die in the mouth, every thought will be silenced before the greatness of His will, as the holy evangelist Luke said about himself and his fellow workers: We were quiet, saying: The will of the Lord be done (Acts 21:14). It should be said that every thought that appears as a contradiction and opposition to the thoughts of God comes from Satan and represents his offspring. Such a thought, as anti-God, must be rejected at the very moment it appears. The Lord himself gave us an example of this. When he told his disciples about the sufferings that were ahead of him and about his violent death, the apostle Peter, moved by compassion and by the characteristics of the old man, began to dissuade him, saying: God forbid, Lord! this shall not be for you. The Lord answered Peter by exposing the beginning of the thought he had expressed: Get behind me, Satan! You are an offense to me, because you do not savour the things that are God's, but those that are human.(Mt 16:22-23). Why does our spirit rebel against the Lord's counsel and permission? Because we do not honor God as God; because we have not submitted to God as God; because we have not given ourselves the place we deserve before God; because of our pride, because of our blindness; because we have not destroyed and cast off our fallen, wounded, and perverted will. Then I will not be ashamed, when I observe all your commandments. I will confess to you, Lord, in the uprightness of my heart, when I learn the judgments of your righteousness (Ps 118:67). You are the God of my salvation, and I have waited for you all day long (Ps 24:5), enduring courageously and throughout my entire earthly life all the troubles that you are pleased to allow for my salvation. The gift of spiritual discernment , which God sends exclusively to religious who walk the path of humility and a calm mind, St. John Climacus or the Scales defines it as follows: "Discernment is considered to be the correct understanding of the will of God in every moment, place, and thing, an understanding found only in people of pure hearts, pure bodies, and pure lips." [ 3 ]
NOTES:
1. See the explanation of St. Theophylact of Ohrid.
2. Saints Callistus and Ignatius Xanthopoulos, ch. 16. Philanthropy, 2nd volume in the Russian edition.
3. Saint John KLimak or Laddermaker, Ladder, 26th lesson.
CHAPTER FIFTEEN
Love of neighbor serves as a means to attain love of God.
The Savior of the world united all his individual commandments into two main, general commandments: Love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself. On these two commandments hang all the Law and the Prophets , he said (Matthew 22:37-40). Although the commandment to love God is higher than the commandment to love the face of God, i.e., man, to the extent that God is higher than his face, the commandment to love one's neighbor serves as the foundation of the commandment to love God. He who has not laid a foundation will try in vain to erect a building: it will never be able to stand, since it has no foundation. Through love of neighbor we enter into love of God. A Christian's love for God is love for Christ (see 1 John 2:23), while love of neighbor is love for Christ in one's neighbor: by loving one's neighbor, loving him in the Lord, i.e. According to the commandments of the Lord, we acquire love for Christ, and love for Christ is love for God. The union of love for God with love for our neighbor is primarily set forth in the epistles of the holy Apostle Paul and the evangelist John the Theologian. According to the teaching of John the Theologian, it is impossible to love God if we do not first love our brother. Love for our brother consists in fulfilling the commandments of the Lord in relation to him (see 2 John 6). This same teaching is also proclaimed by all the teachers of monasticism. The God-pleasing Anthony the Great said: “Both life and death (of the soul) depend on our neighbor. Having gained our brother, we will gain God; having offended our brother, we have sinned against Christ.”[ 1 ] The God-pleasing John Kolov, one of the greatest fathers of the Egyptian Skete, said the following: “A house cannot be built starting from the top; its construction must begin from the foundation and rise to the top.” Then he was asked: “What does foundation mean?” He replied: "The foundation is our neighbor. We must first gain him and begin with him. All the commandments of Christ are based on him." [ 2 ] God-pleasing Mark the Ascetic: "We cannot be saved otherwise than through our neighbor." [ 3]] All the holy Fathers reason and teach accordingly. This is the common Christian teaching, the teaching of the Church, the teaching of Christ. Turn all your attention to acquiring love for your neighbor, as the basis of your life and monastic feat. Love your neighbor according to the instructions of the evangelical commandments, and in no case according to the inclinations of your heart. The love that God has implanted in our nature is damaged by the fall and cannot function properly. Do not allow it to function at all! Its actions are devoid of innocence and are hateful before God like a defiled sacrifice. The fruits of its actions are destructive and deadly for the soul. You shall love your neighbor in the following way: do not be angry and do not hold a grudge against him; do not allow yourself to address any reproachful, insulting, mocking or caustic words to your neighbor; keep peace with him as much as is in your power; humble yourself before him; do not take revenge on him either directly or indirectly; make concessions to him in everything in which he can be made concessions; Give up contradictions and arguments as signs of pride and self-love; speak well of those who slander you; repay evil with good; pray for those who devise various sorrows, insults, temptations and persecutions for you (see Mt 5:21-48). Never and under any pretext judge anyone, and do not judge anyone whether they are good or bad, having before your eyes that one bad man for whom you will have to answer before God, that is, yourself. Treat your neighbor as you would like them to treat you (see Mt 7:1-12). Forgive and forgive people from your heart their sins against you, so that your heavenly Father may also forgive you your countless sins, your terrible sinful debt, which can cast you down and lock you up forever in the dungeons of hell (see Mt 18:23-35). Do not acquire a bias, especially a lustful passion, towards your neighbor; by neighbor is meant both the male and female sex. If in some way, struck by an enemy arrow, you unexpectedly become infected with them, do not despair, knowing that we carry within ourselves the possibility of becoming infected with all passions and that this happened even to great saints. Make every effort to heal yourself. Finally, do not offend your brother with talkativeness, useless words, close acquaintance and free communication with him. By behaving in this way towards your neighbor, you will give and acquire the God-commanded and God-pleasing love and with it you will open the way to the love of God. Saint Simeon the New Theologian said: "Do not acquire a special love for anyone, especially not for a beginner, even if it seems to you that he is a person of a completely good and not indecent life. In most cases, spiritual love turns into passionate and you fall into useless sorrow. This happens most often to ascetics. You must behave as a stranger towards every brother in the monastery, and especially towards those brothers whom you have known in the world, and you must love everyone equally.''[ 4] Saint Isaac says: "Friendship with young men is a fornication that God abhors. There is no balm for such a wound. He, who loves all equally out of mercy and without distinction, has reached perfection. Young men following young men cause those who have discernment to weep and wail. An old man who follows young men has acquired a passion that stinks more than the passion of the young, and even if he were to talk to them about virtue or virtue, his heart is wounded''.[ 5 ]
NOTES:
1. Alphabetical Patericon and Unforgettable Sayings…, ch. 9.
2. Alphabetical Patericon and Unforgettable Sayings…, ch. 37.
3. 6. teaching about paradise and spiritual law.
4. Chapters 125 and 126, Benevolence, Volume 1, in the Russian edition.
5. 8. lesson of Isaac the Syrian.
CHAPTER SIXTEEN
Humility before one's neighbor serves as a means by which love of neighbor will be achieved.
Love for one's neighbor is preceded by humility before him, which also accompanies it. Hatred for one's neighbor is preceded by his condemnation, humiliation, slander and contempt for him, in other words, pride. The holy monks constantly had in mind the words of Christ: Truly I say to you, inasmuch as you did it to one of the least of these my brothers, you did it to me (Mt 25:40). They did not inquire whether their neighbor was worthy or unworthy of their respect, nor did they pay attention to the multitude and obviousness of his shortcomings. Their attention was directed to ensuring that the understanding that their neighbor is the face of God and that Christ accepts our actions toward our neighbor as if they were done toward him himself was not hidden from them in any way. The proud fallen angel does not approve of such an understanding and uses all means to imperceptibly snatch it from the Christian. Such an understanding is not akin to the bodily and mental wisdom of fallen human nature, and special care is needed to constantly keep it in mind. For a heart wounded by sin to adopt this understanding and to constantly keep it in mind in its relations with its brothers, a significant spiritual feat is required and the participation of divine grace is indispensable. When, by the grace of God, we adopt this understanding, it becomes the source of the purest love for our neighbors, a love that is equal for all. The cause of such love is only one: it is Christ, whom we honor and love in every neighbor. This understanding becomes the source of the sweetest sweetness, and the warmest, undistracted and completely concentrated prayer. The God-pleasing Father Dorotheus said to his disciple, the God-pleasing Dositeus, who was occasionally overcome by anger: "Dositeus, you are angry, and you are not ashamed that you are angry and offend your brother! Do you not know that he is the Christ, and that you grieve Christ?''[ 1 ] In regard to receiving travelers who came to him, the godly Apollos the Great often told his disciples that they should be shown respect with an earthly gift: when we bow to them, we do not bow to them but to God. ''Have you seen your brother? You have seen your Lord God. This,'' he said, ''we received from Abraham (see Gen. 18), and that it is necessary to show hospitality to our brothers, we learned from Lot, who persuaded the angels to rest in his house'' (see Gen. 19).[ 2 ] This way of thinking and behavior was adopted by all the Egyptian monks, who are the first in the world in monastic progress and the gifts of the Holy Spirit. These monks were worthy of being foreseen and foretold by the prophet: Messengers will come from Egypt(Ps 67:32), David prophesied about the Egyptian monks. God-pleasing John Cassian, a church writer of the 4th century, tells the following: "When we (God-pleasing Cassian and his co-elevator in the Lord, God-pleasing Germanus), wishing to study the decisions of the elders, came from the Syrian regions to the Egyptian region, we were amazed that they received us there with unusual warmth, while the rule for taking food was never observed, for which certain hours were set, contrary to what we had learned in the Palestinian monasteries. Wherever we came, the established fast was broken on that day, with the exception of the legalized church fast on Wednesdays and Fridays. We asked one of the elders: "For what reason do all without exception omit the daily fast"? He replied: "Fasting is always with me; however, I must dismiss you one by one, and you cannot always be with me. Although fasting is useful and always necessary, it is a gift and sacrifice of free will, while the active fulfillment of love is an unconditional duty, demanded by the commandment. Accepting Christ in your characters, I am obliged to show him wholehearted hospitality. When I see you off, after expressing to you the love that Christ is the cause of, I can compensate for the release by fasting more intensely, in solitude. Now, can the wedding guests be sad while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast ' (Mt 9:15; Mk 2:19 and Lk 5:34-35).[ 3 ] Living in a monastery, among the brothers, consider only yourself a sinner, and consider all the brothers, without exception, as angels. Show preference to everyone over yourself. When your neighbor is given preference over you, rejoice and approve, considering it the most righteous deed. If you distance yourself from close acquaintance and free conversation, you will easily reach such a state of mind. On the contrary, if you allow yourself close acquaintance and free conversation, you will never be worthy to attain the order of the Saints, nor will you be worthy to say with the Apostle Paul, out of a sincere conscience: Christ Jesus came into the world to save sinners, of whom I am the foremost (1 Tim 1:15). Through humility before one's neighbor and through love for one's neighbor, hardness of heart is removed. It is rolled away like a heavy stone at the entrance to the tomb, and the heart is revived for spiritual relations with God, to which it was dead until that time. A new scene is revealed to the mind's gaze: the numerous sinful wounds with which the entire, fallen nature of man is completely filled. He begins to confess his unfortunate state before God and to beg Him for mercy. The heart participates with the mind in weeping and repentance. This is the beginning of true prayer. On the contrary, the prayer of the spiteful St. Isaac the Syrian compares it to sowing on a rock.[ 4] The same must be said of the prayer of one who judges and despises his neighbor. God not only does not accept the prayer of the proud and angry, but also allows various humiliating temptations to befall the one who prays with such a mental disposition, so that, being struck and tormented by them, he may come to humility before his neighbor and love for him. Prayer is the active expression of the monk's love for God.[ 5 ]
NOTES:
1. Telling about the God-pleasing Dositeus in the book Teachings of Father Dorotheus.
2. Lavsaik and Alphabetic Paterik.
3. John Cassian, Book 5, on pleasing the stomach.
4. 89th lesson.
5. Saint John the Ladder, The Ladder, Lesson 28.
CHAPTER SEVENTEEN
About prayer
Since prayer is the daughter of the fulfillment of the evangelical commandments, according to the common opinion of all the holy Fathers, it is at the same time the mother of all virtues or virtues.[ 1 ] As a result of the union of the human spirit with the spirit of the Lord, prayer gives birth to virtue or virtue. The virtues that give birth to prayer are different from the virtues that give birth to prayer. The first are of the soul, and the second are spiritual. Prayer is primarily the fulfillment of the first and main of the two commandments in which the Law, the Prophets, and the Gospel are concentrated (Mt 22:37-40). It is impossible for a man to strive towards God with all his thoughts, with all his strength, and with all his being, except through the action of prayer, when it rises from the dead[ 2 ] and comes to life, as if spiritualized, by the power of grace. Prayer is the mirror of religious progress.[ 3 ] By contemplating his prayer, the religious realizes whether he has been saved or is still suffering in the stormy sea of passion, outside the sacred harbor. In such knowledge, his guide is the divinely inspired David, who, speaking in prayer to God, said the following: By this I know that you have pleased me, for my enemy does not rejoice over me. But you have upheld me because of my innocence, and you have established me before you forever (Ps 40:12-13). This means: I have come to know, Lord, that you have had mercy on me and have adopted me, because by the power of my prayer I have constantly rejected all hostile thoughts, fantasies, and feelings. This mercy of God towards man is manifested when man feels mercy towards all his neighbors and when he forgives all who have wronged him (see Mt 6:14-15 and 7:2; Lk 6:37-38). Prayer must be the main religious feat. All his feats must be concentrated and gathered in it. Through prayer, a monk is most closely bound to the Lord and is united in one spirit with the Lord (see 1 Cor 6:11). It is necessary that from the very moment of entering a monastery we learn proper prayer, in order to progress through it and achieve our salvation. The regularity of prayer and its progress are opposed by our wounded (corrupted) nature and the fallen angels, who strive to keep us their slaves, in a state of fall and rejection by God, which is common to both humans and fallen angels.,
NOTES:
1. Chapter 1, 3. Teachings of the God-pleasing Macarius the Great.
2. This expression belongs to St. John the Ladder, see the 28th lesson in the Ladder.
3. Scale, 28th lesson
CHAPTER EIGHTEEN
On preparation for prayer
Because of the great importance of prayer, it is necessary to prepare for it before using it or practicing it. Before praying, prepare yourself and do not be like a man who tempts the Lord (Sir 18:23). "We who want to stand before the King and God and to speak with Him must not set out on the journey unprepared, lest He, seeing us from afar without the prescribed weapons and royal robes, command His servants and assistants to bind us and throw us far from His face, and tear our petitions and throw them back in our faces," says St. John the Ladderer.[ 1 ] The first preparation consists in putting away grudges and condemnation of our neighbors. This preparation was commanded by the Lord Himself. And when you stand praying, He commands, forgive, if you have anything against anyone; that your Father also who is in heaven may forgive you your sins. But if you do not forgive, neither will your Father who is in heaven forgive your sins (Mk 11:25-26). Further preparation is provided by the rejection of care by the power of faith in God, by the power of devotion and submission to the will of God, by the consciousness of one's sinfulness, and by the contrition and humiliation or humility of spirit that flow from this consciousness. The only sacrifice that God accepts from fallen human nature is contrition of spirit. For if you had desired sacrifice, I would have offered it to you , says his prophet to God on behalf of every fallen man who lives in his fall. But you do not care about burnt offerings. A sacrifice to God is a broken spirit; a broken and humble heart God will not reject (Ps 50:18-19). Saint Isaac the Syrian repeats the following saying of another holy father: "If anyone does not consider himself a sinner, his prayer is not pleasing to the Lord." [ 2 ] In your prayer, stand before the invisible Lord as if you see Him and with the conviction that He sees you and is attentively watching you. Stand before the invisible God as a criminal, caught in many crimes and sentenced to punishment, stands before a threatening, impartial judge. That is exactly what it is: you stand before your sovereign Lord and Judge; you stand before such a Judge before whom no living person will be justified (Ps 142:2), who always wins when he is judged (Ps 50:6), who does not condemn only when, forgiving a person in his ineffable love for humanity, he does not go to judgment with his servant (Ps 142:2). When you feel the fear of God and when, due to the fear of God, you also feel the presence of God during your prayer, you will see the Invisible One invisibly and spiritually and you will understand that prayer is standing at the Terrible Judgment of God.[ 3] Stand in prayer with your head bowed and your eyes fixed on the ground, standing firmly and immovably on both feet; support your prayer with weeping of the heart, sighing from the depths of your soul, and abundant tears. A pious external standing in prayer is necessary and beneficial for everyone who strives in the feat of prayer, and especially for a beginner, for whom the mental state is best harmonized (conforms) with the position of the body. The Apostle Paul commanded that prayer be preceded by thanksgiving: Continue in prayer; watch therein with thanksgiving ( Philippians 4:6). The Apostle Paul testifies that thanksgiving is commanded by God Himself: Pray without ceasing, in everything giving thanks; for this is the will of God for you in Christ Jesus (1 Thessalonians 5:17-18). What does thanksgiving mean? It is the glorification of God for His countless benefits, which are poured out on every person and on all mankind. Such gratitude brings a wonderful peace to the soul: it brings joy, even though (a person) is surrounded by troubles on all sides, it brings a living faith, due to which a person rejects all care about himself, tramples on human and demonic fear, and completely submits to the will of God. Such a mental attitude is an extraordinary preparatory attitude for prayer. As you have therefore received Christ Jesus the Lord, so live in him, rooted and built up in him and established in the faith, as you were taught, abounding in it with thanksgiving , i.e. through thanksgiving obtain an abundance of faith, says the Apostle Paul (Col 2:67). Rejoice in the Lord always, and again I say: rejoice! ... The Lord is near. Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God (Phil 4:4-6). The importance of the mental feat of gratitude is presented with particular exhaustiveness in Leadership in the spiritual life of the God-pleasing fathers Barsanufi the Great and Ivan the Prophet.
NOTES:
1. 28th letter
2. 55th letter
3. Ladder, 28th lesson.
CHAPTER NINETEEN
On mindfulness during prayer
Prayer requires the inseparable co-presence and participation of attention. When attention is present, prayer becomes the inalienable property of the supplicant; however, when attention is absent, prayer is foreign to the supplicant. When attention is present, it bears abundant fruit; if attention is absent, it bears thorns and weeds. The fruit of prayer consists in the enlightenment of the mind and the repentance of the heart, in the revival of the soul by the life of the Holy Spirit. Thorns and weeds are the deadness of the soul and the Pharisaical arrogance arising from the hardness of the heart, which is satisfied with both the arrogant quantity of prayers and the time spent in saying them. That attention, which completely preserves prayer from distraction and incidental thoughts and fantasies, is a gift of God's grace. A sincere desire to obtain the gift of grace, the soul-saving gift of attention, is expressed in the fact that we will force ourselves to pay attention in every prayer we make. Artificial attention, let us call our own attention that is not yet overshadowed by grace, consists in locking our mind in the words of prayer, according to the advice of St. John of the Ladder. If the mind, due to its inexperience in the feat of prayer, breaks out of its lock in the words, it must be reintroduced into them. In its fallen state, the mind is characterized by instability and a tendency to float everywhere. God, however, can and does grant the mind fearlessness, for steadfastness and patience in the feat, in his own time.[ 1 ] Maintaining attention during prayer is especially helped by not hastily pronouncing the words of prayer. Do not rush while pronouncing these words, so that the mind can easily keep its lock in them and not slip from a single word of prayer. When praying in solitude, pronounce these words somewhat loudly, because this also helps to maintain attention. We can and must learn attentive prayer when carrying out the room or cell rule. Beloved brother! While initially training yourself in the monastic room or cell occupations and especially the room prayer rule, do not throw off the yoke of a certain boredom and compulsion. Equip yourself in time with the all-powerful weapon, i.e. prayer. Learn in time to act with it. Prayer is all-powerful because of the almighty God who acts in it. It is the sword of the Spirit, which is the word of God (Eph 6:11). By its characteristics, prayer is man's dwelling with God and his union with God. In its action, however, it is man's reconciliation with God, the daughter and mother of tears, the bridge over temptation, the bulwark that protects against all torment, the shattering of demonic attacks, the infinite feat, the source of virtue or virtues, the cause of spiritual gifts, invisible progress, the illumination of the mind, the cutting off of despair, the confirmation of hope, the deliverance from sorrow, the wealth of monks.[ 2 ] At first it is necessary to force ourselves to pray; it will soon begin to bring consolation, and with this consolation it will ease the compulsion and move us to compel ourselves. It is necessary to force ourselves to pray throughout our whole life.[ 3] and rare are those ascetics who, due to the abundant consolation of grace, have been delivered from this self-compulsion. Prayer has a deadly effect on our old man: as long as he lives in us, he opposes prayer as a temptation to death. Knowing the power of prayer and its beneficial effect, fallen spirits strive with all their might to distance it from the ascetic, teaching him to use the time set aside for prayer for other works, or else they strive to destroy it and defile it with vain, empty and sinful distraction, bringing into its time of creation countless worldly and sinful thoughts and fantasies.
NOTES:
1. Scale, 28th lesson.
2. Taken from The Ladder, Lesson 28.
3. Alphabetical Paterik and Unforgettable Stories … about Father Agathon, ch. 9.
CHAPTER TWENTY
About room or cell rule
The cell or room rule consists of a certain number of offerings, a certain number of prayers and psalms, and the practice of the Jesus Prayer. It is determined for each individual, in accordance with his mental and physical strengths. Since these strengths in people are infinitely different, the rules for ascetics are offered in the most diverse forms. The general constitution for a prayer rule is that it in no way exceeds the ascetics' strengths and does not exhaust them, does not impair his health and thus force the ascetics to give up any rule. Abandonment of the prayer rule occurs when a rule that exceeds strength is accepted or imposed. On the contrary, a moderate and prudent rule remains the heritage of the monk throughout his life, so that towards the end of life it develops and multiplies as something quite natural, acquiring both outwardly and inwardly a character that is appropriate to progress. In carrying out the rule, more offerings and more prayer literature are required of a strong and healthy body, and less of a weak one. Human bodies vary so much in strength that someone will tire more out of thirty earthly gifts than someone else out of three hundred.
CHAPTER TWENTY-ONE
About gifts
The oblations are divided into earthly and waist-length. They are usually performed with the evening rule, before retiring to sleep. It is best if the oblations precede the reading of evening prayers, that is, if the rule begins with oblations. The body is somewhat tired and warmed by oblations, and the heart enters a state of contrition; in such a state the ascetic will pray more fervently, warmly and attentively. If the prayers are read after the oblations, a completely different flavor will be felt in them. The oblations should be performed without haste, and this bodily movement should be enlivened by the cry of the heart and the prayerful cry of the mind. When you want to begin the kneeling-bowings, give your body the most pious position, such as a servant and creature of God should have in the presence of his Lord God. After that, collect your thoughts, so that they do not wander around. Not in a hurry at all, just loudly enough so that only you can hear, and locking your mind in the words, from a contrite and humble heart, say the prayer: Lord Jesus Christ, Son of God, have mercy on me, a sinner. Having said the prayer, reverently and with the fear of God, make a slow, unhurried prostration, without agitation, with the feeling of a penitent and sinner who asks for forgiveness, as if you were at the feet of Jesus Christ Himself. Do not create in your imagination an image or likeness of the Lord, but be convinced of His presence. Be convinced that He is watching over you, over your mind and heart, and that your reward is in His hands. The former is an impermissible imagination that leads to dangerous self-deception, while conviction in the presence of the ever-existent God is conviction in the all-holy Truth.[ 1] Having made the earthly prostration, again bring the body to piety and tranquility and again do not hastily say the above-mentioned prayer. When you have said it, make the prostration again in the manner described above. Do not worry about the quantity of the prostration, but focus all your attention on the properties of the prayer that you make with the kneeling prostrations. Not to mention the effect on the spirit, and on the body itself, a smaller number of prostrations performed in the manner described above will have a much stronger effect than a large number of them, made hastily and without attention, and only for the sake of calculation. Experience will not hesitate to prove this. When you tire of kneeling prostrations, move on to prostrations to the waist. The measure of the prostration to the waist is determined by the fact that, when making it, the lowered hand touches the ground or floor. When, when making offerings, he establishes as his indispensable obligation also abundant mental activity consisting of attention, not haste, awe and the intention to offer conversion to God, the ascetic will, after a short period of time, see how much of the offerings his physical constitution can bear. When, due to his weakness and indulgence towards himself, he excludes a few offerings from that number, he can establish his daily rule from the remaining number of offerings. Having received the blessing for it from a spiritual director, abbot or one of the monks in whom he trusts and with whom he consults, he can carry out such a rule daily. For the spiritual instruction of our beloved brothers, we will not omit what follows: offerings made for the sake of the number, not enlivened by the correct mental and heart activity, are more harmful than beneficial. When he performs them, the ascetic begins to rejoice. Here, he says to himself, similar to the Pharisee mentioned in the Gospel, today God has deigned to make, for example, three hundred offerings! Thank God! Is it an easy task? Three hundred gifts in this day and age!? Who today observes such a rule, etc. It should be mentioned that gifts warm the blood and that warmed blood contributes greatly to the activation of mental activity. Having reached such a state of mind, the unfortunate ascetic, for this reason alone and without understanding the true activity of the soul, gives himself up to harmful mental activity, that is, he gives himself up to ambition and fantasies that rely on his feat, with the help of which he intends to advance. The ascetic delights in such thoughts and fantasies and cannot get enough of them. He appropriates them and instills in himself a dangerous passion for exaltation. Sublimity soon begins to manifest itself in secret condemnation of his fellow men and in a public inclination to teach them. Obviously, such an inclination is a sign of arrogance and self-deception: if the monk did not consider himself superior to his fellow man, he would never dare to teach him. Such is the fruit of every physical feat if it is not animated by the intention of conversion and if conversion is not its sole goal, if the feat is attributed value in itself.True monastic progress consists in the monk considering himself more sinful than all other people. ''A brother said to the God-pleasing Sisoes the Great: 'I see that my thought is always with God.'' The God-pleasing replied: 'It is not great that your thought is always with God, but it is great when a monk sees himself as lower than all things.''[2 ] Such was the way of thinking of the true servants of God, the true monks: it was formed in them as a result of proper mental activity. Along with proper mental activity, physical exertion also has enormous significance, since it expresses conversion and humility through bodily actions. Look at my humility and my labor, and forgive all my sins , prays Saint David to God (Ps 24:18), who in his pious exertion united physical labor with deep conversion and deep humility.
NOTES:
1. The Holy Fathers say: "Never accept if you see something sensual or spiritual outside or inside yourself, whether it be the image of Christ, an angel, a saint, or an imaginative image of light in the mind. Do not believe it and do not be kind to it. Keep your mind constantly free from images and let nothing be impressed upon it by imagination, let it be without form, paying attention only to the words of prayer." Callistus and Ignatius Xanthopoulos, On Solitude and Prayer, Benevolence, volume 2, in the Russian edition.
2. Alphabetical Patericon.
CHAPTER TWENTY-TWO
On adapting the room or cell rule to the monastery rule
In some, very few Russian families that follow the constitution of the Sarov Desert, the Vespers Rule is served in the church with gifts. In some monasteries this rule is served without gifts. In most monasteries the Vespers Rule is left to the free will of the brotherhood, and those who wish to do so serve it in rooms or cells. In the Sarov Desert and in other families that follow its constitution, the efforts are so great that some of the brothers could hardly serve the cell rule in addition to the church rule. Some, however, are of very strong constitution, so that even the physical efforts in the Sarov Desert or in the Valaam Monastery are not able to tire their bodies, which are full of strength. To such, who are full of strength or live in families where the Vespers Rule is not combined with gifts or where there is not even a common Vespers Rule, I offer the following modest advice: the Vespers Rule should be observed in accordance with the rule that the angel gave to the God-pleasing Pachomius the Great. Adapting it, because at the present time and because of our weakness, as well as because of the constitutions, which are generally accepted in our monasteries, it is impossible for us to fully and accurately fulfill the rule handed down by the angel in accordance with the ancient way of monastic life. What has been said should not confuse us. And the order in our Russian monasteries has a higher blessing. Moreover, it corresponds to our weakness and our time. Adapting to what the rule given by the angel has legitimized, we can give the following order to our room or cell rule: Glory to you, our God, glory to you; Heavenly King; Trisagion; Our Father; 12 times Lord have mercy; Come, let us worship; Psalm 50; Creed, and then the Jesus Prayer: Lord Jesus Christ, Son of God, have mercy on me a sinner. Some make 20 prostrations and 20 bows to the waist with this prayer, some 30 prostrations and the same number of bows to the waist, and some 40 prostrations and 40 bows to the waist, etc. It is useful to add a few prostrations and bows to the waist to the prayer to the Mother of God: "My Most Holy Virgin, Theotokos, save me a sinner . "After the prescribed number of kneelings and bowings to the waist has been made, one must not be idle, nor must the mind and heart be allowed freedom to wander unwisely into any thoughts and feelings; one must without hesitation turn to prayer literature or to the Jesus Prayer. After performing physical feats and warming the body and blood with them, the ascetic, as has been said before, acquires a special inclination to mental activity; if the soul were not immediately given proper and salutary activity, it could easily incline to irregular and destructive activity, to empty and harmful thoughts and fantasies. The fruit gained by proper physical feat must be carefully preserved and usefully used. Invisible enemies and thieves do not slumber! Our fallen nature itself does not hesitate to bring out from within itself weeds related to itself. The purity, liveliness of mind, and repentance of heart, gained during prayer with gifts, must be immediately used for prayer without gifts, which is said without haste, quietly with the lips, so that only the ascetic himself hears it, closing his mind in the words of the prayer and sympathizing with these words with his heart.
In families where the evening rule is not served in the church but in rooms or cells, after gifts, prayers before going to bed must be read . Those who wish to do so and who feel strong enough, in addition, read the akathists, canons, the Psalter, and the Book of Remembrance. It should be remembered that the essence of the prayer asceticism does not consist in the number of prayers read, but in the fact that what is read is read with attention, with compassion of the heart, and in such a way that it leaves a deep and strong impression on the soul.[ 1 ] The number of prayers required for the rule will be recognized in the same way as the number of gifts. Read with due attention and without haste several prayers, which you consider to be especially nourishing to your soul. Having noticed how much time you need for them and having adjusted them to the time you can set aside for prayers, otherwise called psalm-singing, compose a cell prayer rule that suits you. Akathists to the sweetest Jesus and the Mother of God are very beneficial for beginners, and for those who have advanced and have already felt a certain enlightenment of the mind, the reading of the Psalter. It takes about twenty minutes to read one kathisma carefully. The Holy Fathers performed the prayerful reading of the psalms and other prayers with such leisure, which is necessary for attention and immersion of the mind in the words of the prayer, that they called this reading psalm-singing. Psalm-singing is by no means loud singing or singing according to notes, but an extremely leisurely reading, which in its slowness resembles singing.
Monks in those families in which the Vespers Rule is served in the church without gifts will not engage in psalm-singing in the cell, after performing the rule with gifts, but in prayer, in no way allowing themselves to be distracted by empty and soul-destroying thoughts and fantasies. Those monks who, due to any circumstances, are forced to often stay in a room or cell and not leave there, due to the beneficial effect of gifts on body and soul, which we have already spoken about, serve the rule with gifts as soon as they wake up, before morning prayers.
NOTES:
1. God-pleasing Simeon the New Theologian, On the Three Kinds of Prayer, Charity, volume 1, in the Russian edition.
CHAPTER TWENTY-THREE
About the Jesus Prayer
By prayer in the true sense of the word, the Holy Fathers understand the Jesus Prayer, which is pronounced in the following way: Lord Jesus Christ, Son of God, have mercy on me, a sinner . Speaking of solitary people, St. John Climacus or the Ladder-Songstress says that "some of them sing and spend most of their time in that (singing), while others persist in prayer". Singing here means the prayerful reading of the Psalms, because at that time there were no other prayer texts that are used now, and prayer means the Jesus Prayer.[ 1 ] The following words of the same saint also have this meaning: "Devote the greater part of the night to prayer, and the lesser part to singing the Psalter".[ 2 ] Thus the meaning of the words "prayer" and "psalm-singing" in the work of St. John of the Ladder, the Ladder, is explained by the great ascetics and teachers of monasticism who lived after him, the God-pleasing Simeon the New Theologian[ 3 ] and Gregory of Sinai[ 4 ]. The Jesus Prayer is divided into two forms: oral and mental . The ascetic himself switches from oral to mental prayer, provided that the oral prayer is attentive. It is necessary for the ascetic to first learn the oral Jesus Prayer. The Jesus Prayer is said standing, and in case of weakness, sitting, or even lying down. The essential characteristics of this prayer must be: attention, locking the mind in the words of the prayer, extreme leisureliness when pronouncing it, and contrition of spirit. Although these conditions are necessary for any prayer, they can be fulfilled more easily and are more required when composing the Jesus Prayer. During psalm-singing, the variety of thoughts in which the prayer is clothed in involuntarily draws the mind's attention to itself, causing a certain amount of distraction. However, during the Jesus Prayer, the mind concentrates on one thought: the thought of Jesus’ mercy on sinners. From the outside, this action is very dry, although in experience it proves to be the most fruitful of all mental actions. The almighty and all-holy name of the Lord Jesus Christ gives it (this action) power and dignity. Prophesying about the God-man, the prophet predicted: “ Whoever calls on the name of the Lord will be saved” (Joel 2:32). The prophetic words are also repeated by the holy apostle Paul (see Rom 10:13); “ If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved ,” he says (Rom 10:9). After healing a man lame from birth in the name of the Lord Jesus Christ, St. The apostle Peter testified the following before the Jewish Sanhedrin: Rulers of the people and elders of Israel, if we (i.e. the holy apostles Peter and James)Today you are asking for a favor from a sick man, how he is healed, let it be known to all of you, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands before you healthy … For there is no other name under heaven given among men by which we must be saved (Acts 4:8-10,12). The use of the all-holy, divine name Jesus in prayer and praying to that name was established by our Lord Jesus Christ Himself. We can be convinced of this on the basis of that most sublime and profound teaching found in the Gospel of John and which the Lord led with the apostles after the Last Supper, in that most significant hour that preceded the Lord’s voluntary departure to the place of surrender and suffering, saving for the human race. The teaching that the Lord uttered at that moment has the character of a final, pre-mortal announcement in which He gathered and set forth for the soul before His disciples, in their persons and before all humanity, the most salutary and most useful, final commandments, the authentic and infallible pledges of eternal life (see John 13:31, and John 14:15 and 16).[ 5 ] Among other pledges and spiritual gifts, the permission and commandment to pray in the name of Jesus were given and confirmed. Whatever you ask (of the Father) in my name, that will I do, that the Father may be glorified in the Son , the Lord said to His disciples (John 14:13). Truly, truly, I say to you, whatever you ask the Father in my name, he will give it to you. Hitherto you have asked nothing in my name; ask and you will receive, that your joy may be full (John 16:23-24). What is it that can fill the one who receives it with joy and what will be given to the one who prays in the name of the Lord Jesus? We will answer with the words of the Lord himself: the Comforter will be given , the Holy Spirit, whom the Father will send in my name (Jn 14:26). This experiential knowledge belongs to the holy Fathers and it represents their tradition.[ 6 ]
NOTES:
1. See the Scale, lesson 27.
2. Ladder, 27th lesson.
3. In the Word on the Three Kinds of Prayer, speaking of its third kind: "Let one practice psalm-singing, that is, let one pray with the mouth" – see Dobrotolyublje, volume 1, in the Russian edition.
4. On loneliness, in chapter 15; in chapter 4 – ''On how one should sing'' – Benevolence, volume 1, in the Russian edition.
5. Taken from Saints Callistus and Ignatius Xanthopoulos, On Solitude and Prayer, Philanthropy, Volume 2, in the Russian edition.
6. Saints Callistus and Ignatius Xanthopoulos, On Solitude and Prayer, Philanthropy, Volume 2, in the Russian edition.
CHAPTER TWENTY-FOUR
On practicing the Jesus Prayer
If you live in a family where the evening rule with gifts is served in church, when you return to your room or cell, immediately accept the Jesus Prayer. If, however, you live in a family where the evening rule is served in church but without gifts, then when you come to your room or cell, first serve the rule with gifts, and after that accept the Jesus Prayer. If you belong to a family in which there is no common evening rule but everyone is left to serve it in their cell, then first serve the rule with gifts, and then accept prayer literature or psalms, and finally the Jesus Prayer. At first, instruct yourself to say the Jesus Prayer carefully and slowly a hundred times. Later, if you see that you can say more prayers, add another hundred. Over time, the number of prayers said can be multiplied as needed. To recite this prayer carefully and without haste a hundred times, it takes about thirty minutes or about half an hour, and some ascetics need even more time. Do not recite the prayer hastily, one after the other, but take a short break after each prayer and in this way help the mind to concentrate. Continuously reciting the prayer will lead to distraction of the mind. Take breaks with caution; breathe quietly and slowly: this mechanism protects against distraction. Having concluded your prayer with the Jesus Prayer, do not indulge in various thoughts and fantasies that are always useless, scandalous and deceptive, but spend the time until sleep in accordance with the direction you have gained in the prayer asceticism. As you feel sleep coming on, repeat the prayer and fall asleep with it. Learn that when you wake up, your first thought, first word and first deed should be the Jesus Prayer. Having said it several times, get out of bed and hurry to Matins. During Matins, if possible, take up the Jesus Prayer. If you have some free time between Matins and Mass or Liturgy, take up the Jesus Prayer again. Do the same after dinner. The Holy Fathers advise that after dinner we engage in the remembrance of death.[ 1 ] This is quite correct. However, the living Jesus Prayer cannot be distinguished from the living remembrance of death[ 2 ]; the living remembrance of death is connected with the living prayer to the Lord Jesus, who by his death abolished death and by his temporary submission to death gave people eternal life. It is useful to practice the Jesus Prayer during church services: by preventing the mind from being distracted, it helps it to pay attention to the church's singing and reading. Strive for the Jesus Prayer so that it becomes your constant prayer, for which it is very suitable, since it is very short, and for which reason long prayers are unsuitable. The Holy Fathers said: "Regardless of whether he eats or drinks, whether he stays in a room (cell) or in obedience (at monastic work and labor), whether he travels or does something else, a monk is obliged to constantly cry out: Lord Jesus Christ, Son of God, have mercy on me a sinner."3 ]
NOTES:
1. 7. the lesson of God-pleasing Nilo Sorski.
2. Ladder, 28th lesson.
3. Callistus and Ignatius Xanthopoulos, chapter 21. Philanthropy, volume 2, in the Russian edition.
CHAPTER TWENTY-FIVE
On constant prayer
Constant prayer is commanded by God Himself. The Savior of the world said: Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you (Mt 7:7). And will not God avenge his chosen ones who cry out to him day and night? Will he not delay? I tell you that he will avenge them speedily (Lk 18:78). Repeating the teaching of the Lord, the Apostle Paul says: Pray without ceasing (1 Thess 5:17). I want men, therefore, to pray in every place, lifting up holy hands without anger or doubting (1 Tim 2:8). By men, the Apostle Paul means those Christians who have reached Christian perfection. It is only perfect Christians who pray without anger or doubting , i.e. in deep peace, in the purest love for one's neighbor, without the slightest ill will towards one's neighbor and his condemnation, without being distracted by incidental thoughts and fantasies ( without hesitation ). Such are able to pray to God in every place and at every time, raising and raising to Him their holy hands, i.e. mind and heart, cleansed of passion and sanctified by the Holy Spirit. It is obvious that constant prayer cannot be the heritage of novice monks. However, in order to be capable of constant prayer in due time, a monk (Christian) must first get used to frequent prayer. Frequent prayer will in due time pass into constant prayer of its own accord. Since it is easiest to form the Jesus Prayer in the case of constant prayer, a novice must turn to the Jesus Prayer as often as possible. If you have even the shortest free time, do not waste it on idleness! Don't waste it by using it on some unattainable and useless fantasy, on some vain, worthless occupation! Use it to practice the Jesus prayer. If it happens that with the help or, rather, as a result of the properties of the fallen nature, you are attracted by seductive fantasies and thoughts, do not give in to laziness or despondency, do not give up. Repenting before God for your frivolity and realizing before him your fallen nature and your infatuation, mentally fall before his mercy and take precautions against seductive imaginations and seductive thoughts. He who does not get used to frequent prayer will never acquire constant prayer. Constant prayer is a gift of God that God gives to his slave and servant tested in faithfulness. "It is impossible to draw near to God except through constant prayer." [ 1 ] Constant prayer is a sign of God's grace toward man, a sign that all the forces of the soul are directed to God. Have mercy on me, O Lord, for I cry to you all day long. Rejoice the soul of your servant, for to you, O Lord, I lift up my soul (Ps. 85:34).
NOTES:
1. 69th lesson of St. Isaac the Syrian.
CHAPTER TWENTY-SIX
On the oral, mental and heartfelt prayer of Jesus
He who wishes to engage in the Jesus Prayer infallibly should examine himself and his practice and use of it by frequently reading the following works of the Holy Fathers: 1) The Teachings on Sobriety (Sobriety) by Hesychius, Presbyter of Jerusalem, 2) The Chapter on Sobriety (Sobriety) by the God-pleasing Philotheus of Sinai, 3) The Teachings on the Secret Action in Christ by Theoliptus, Bishop of Philadelphia, 4) The Works of Saints Symeon the New Theologian and Gregory of Sinai, which are found in the first volume of Charity, 5) The Teachings of Nicephorus the Hesychast and Saints Callistus and Ignatius Xanthopoulos, which are found in the second volume of Charity, 6) The Teachings of the God-pleasing Nilus of Sor, 7) The Florid of Hieromonk Dorotheus and others. In the Love of Charity, in the Words of Simeon the New Theologian on the Three Kinds of Prayer, in the Words of Nicephorus the Hesychast, and in the work of Xanthopoulos, the reader will find instruction on the art of introducing the mind into the heart with the help of natural breathing, that is, on the art (technique) that helps to achieve mental prayer. This teaching of the holy Fathers has posed and poses a great difficulty for many readers, although there is no difficulty in it. I advise my beloved brothers not to try to discover this art within themselves, unless it is revealed to them of its own accord. Many who have wished to experience it have damaged their lungs without achieving anything. The essence of this action consists in uniting the mind with the heart during prayer, and this is done by the grace of God in its own time, determined by God. The aforementioned art can be completely replaced by unhurried recitation of prayer, a short pause after each prayer, quiet and slow breathing, and locking the mind in the words of prayer. By means of these means we will easily reach a certain degree of attention. The attention of the mind during prayer very quickly begins to be sympathized with by the heart. The sympathization of the mind with the heart gradually begins to pass into the union of the mind with the heart, and the art, which the Fathers offered, appears of its own accord. All mechanical methods, which have a material character, were proposed by the Fathers exclusively as ways by which attention in prayer will be more easily and quickly achieved, and not as something essential. The essential and necessary property of prayer is attention. Without attention there is no prayer. True gracious attention appears as a consequence of the heart's mortification for the world. Means always remain only means. The same holy Fathers, who propose that the mind be introduced into the heart together with breathing, say that the mind, which has acquired the habit of union with the heart, or, to be more precise, has acquired this union on the basis of the gift and action of grace, does not need the help of art (for this union) and that it simply, by itself and by its own movement, unites with the heart.[ 1] And so it should be. The disunity of the mind and heart and their opposition to each other occurred as a result of our sin-fall. When it stretches out its finger to heal a man who has been broken and shattered into pieces by his fall, divine grace unites his separated parts, and in doing so unites the mind not only with the heart and soul but also with the body, giving them the only correct aspiration towards God. Along with the union of the mind and heart, the ascetic also gains the power to oppose all passionate thoughts and passionate feelings. Can this be the result of some skill? No! It is the result of grace, the fruit of the Holy Spirit, who overshadowed the invisible feat of the ascetic Christ, unattainable for people of body and soul. When reading in the Fathers about the place of the heart that the mind gains through prayer, one should understand the rational power of the heart[ 2 ], which the Creator placed in the upper part of the heart, the power by which the human heart differs from the hearts of animals, since they, like humans, have a will or desire power and a power of zeal or anger. The rational power is expressed in the conscience and consciousness of our spirit, without the participation of reason, in the fear of God, in spiritual love for God and for our neighbor, in the feeling of repentance, humility, meekness, in contrition of spirit, in deep sorrow for sin, and in other spiritual feelings that are alien to animals. The power of the soul, i.e. the mind, although spiritual, has the brain as its place of residence. Similarly, the power of reason or the spirit of man, although spiritual, has the upper part of the heart as its place of residence, which is located under the left nipple of the chest, around the nipple and slightly above it. The union of the mind with the heart signifies the union of the spiritual thoughts of the mind with the spiritual feelings of the heart. Since man has fallen and his thoughts and feelings have changed from spiritual to bodily and mental, the mind and heart should be raised to spiritual thoughts and feelings through the gospel commandments. When the mind and spirit are healed, then they are united in the Lord. In that part of the heart, in which the power of reason or the spirit is located, in due time a miraculous, not made with hands, spiritual temple of God, the Holy of Holies, is formed. There the mind descends, ordained by the Holy Spirit as a priest and high priest, in order to worship God in Spirit and Truth. Then the Christian realizes through blessed experience what is said in the Holy Scripture: You are the temple of the living God, as God said: I will dwell in them and live in them, and I will be their God, and they shall be my people.(2 Cor. 6:16). Below the power of reason, in the middle of the heart, is the power of zeal; below it, in the lowest part of the heart, is the desiring or willing power. In animals these two powers act very roughly, since they are in no way connected with reason. In men they act according to the degree and manner in which their spirit is developed. They can, however, act properly and be completely subordinate to the spirit or rational power only in a true Christian, who has cast aside before the reason of Christ, that is, the Gospel, not only the obviously sinful, but also all natural thoughts and feelings. Mind and heart cannot be united in any other way than through the Spirit and Truth. This means that the mind and heart cannot be united unless they completely reject the fallen nature or unless they completely surrender to the guidance of the Gospel, unless they attract to themselves the grace of the All-Holy Spirit by steadfast and zealous adherence to the Gospel commandments, unless they are healed and revived by contact with it and by its shadowing.[ 3 ] Not only do every sinful feeling and every sinful thought destroy the union of the mind and heart and oppose them to each other, but so do all natural thoughts and feelings, no matter how refined and masked by apparent righteousness. In the case of departure from the spiritual direction given by the Gospel, all means and techniques (arts) are in vain; the heart and mind will never be united with each other.
The fulfillment of the commandments that precedes the union of the mind and heart is different from the fulfillment of the commandments that follow this union. Before this union, the ascetic fulfills the commandments with the greatest effort, forcing and compelling his fallen nature. After the union, the spiritual force that united the mind and heart attracts it to their fulfillment, makes it pleasant, easy and full of delight. I have run in the way of Your commandments, when You have enlarged my heart , said the Psalmist (Ps 118:32).
It will be very useful for one who is engaged in the Jesus Prayer to read the Notes (Prefaces) of the Shimonach Basil of the Field of Meru to the books of Saints Gregory of Sinai, Hesychius of Jerusalem, Philotheus of Sinai and Nilus of Sor.[ 4 ] After reading all the notes, the reading of the entire Philosophical Works will be clearer and more useful. When reading the works of the Holy Fathers, one should also keep in mind that the measure of the beginner of their time is the measure of the one who has advanced greatly in our time. The application of the teachings of the Holy Fathers to oneself and to one’s activity must be carried out with great caution.
NOTES:
1. Callistus and Ignatius Xanthopoulos, chapter 53, On Life in Silence (Besmolvius) and Prayer. Philanthropy, volume 2, in the Russian edition.
2. On the powers of the soul, see the chapters of the godly Philotheus of Sinai. Benevolence, volume 2, in the Russian edition.
3. The God-pleasing Poemen the Great was asked what the words meant: I am a companion of all who fear you and keep your commandments (Ps 118:63). The God-pleasing one replied: “This is what the Holy Spirit says about himself.” Alphabetical Patericon.
4th edition of Optina Pustije, 1847.
CHAPTER TWENTY-SEVEN
On pious or holy thinking
Saints Demetrius of Rostov and Tikhon of Voronezh engaged in theo-thoughts, that is, holy or pious reflections on the incarnation of God-Logos, on His miraculous sojourn on earth, on His terrible and saving sufferings, on His glorious resurrection and ascension into heaven. They also reflected on man, on his destiny, his fall and the restoration accomplished by the Redeemer, as well as on other similar, profound Christian mysteries. The holy reflections of the aforementioned saints are primarily set forth in their works. In agreement with other ascetic writers, Saint Peter of Damascus connects such reflections with spiritual visions and in the series of these visions he gives them the fourth degree.[ 1 ] As can be seen from the book of St. According to St. Peter of Damascus, every spiritual vision represents a vision of a kind of mystery that appears in the ascetic in accordance with the extent to which he has been purified by conversion or repentance.[ 2 ] Conversion has its own gradualness, as do spiritual visions. Christian mysteries are revealed to the ascetic gradually, in accordance with his spiritual progress. The theological or pious reflections of Saints Demetrius and Tikhon represent an expression of their spiritual progress. Let him who wishes to practice theological reflection read the works of the saints. Such pious reflection will be infallible and beneficial to the soul to the greatest extent. On the contrary, theological reflection will become most irregular and most soul-destroying if the ascetic, without first purifying himself by conversion or repentance and without a correct concept of Christian teaching, allows himself to indulge in arbitrary reflection, which is wrong and leads to disastrous consequences and self-deception for the soul, inevitably dragging him towards the abyss of disastrous error. The saints were taught Orthodox theology with all its accuracy and thoroughness, which is why they rose to the pinnacle of Christian perfection with their holy lives. Pious reflection was quite natural to them. However, it is unnatural for an ascetic who does not possess reliable, accurate knowledge of theology and who is not purified by repentance or conversion. For this reason, the holy Fathers forbade it to novice monks, as well as to all monks in general, who are not prepared for it by teaching and who have not reached it by their way of life. Saint John the Ladder says: "The depth of dogmas is abysmal. The mind of a solitary cannot descend into that abyss without danger. It is not safe to swim in a suit, just as it is not safe for one who is still overcome by passions to engage in theology." [ 3 ]] Such is the warning given to solitary people: it is known that a life of solitude is permitted to monks who have already made progress. In the past, many monks fell into the perilous abyss of heresy or heresy simply because they allowed themselves to contemplate dogmas that exceeded their power of understanding. “A humble monk is not too curious when it comes to incomprehensible things, while a conceited monk wants to examine even the secrets of God’s judgment,” continues St. John of the Ladder.[ 4 ] And this is quite true! The desire to engage in pious contemplation by one who is unfit and immature for it already warns of the existence of arrogance, and represents an unwise and arrogant desire. Train yourself in prayer, in soul-edifying reading, and this training will be training in correct, harmless, and God-pleasing pious contemplation. Just as the eyes of the senses, having been cured of blindness, see by their natural faculty, so the mind, having been cleansed of the disease of sin, naturally begins to perceive the mysteries of Christianity.[ 5 ] Rely on God in your endeavor: if it is necessary for your own and the general Christian benefit that you should perceive deep mysteries and preach them to your brothers, you will certainly receive this gift from God. However, if this is not pleasing to God, then strive for that which is essential for your salvation and which will fully satisfy the demand and your need. Strive to attain pure prayer, united with a feeling of conversion or repentance and weeping, with the remembrance of death, of the judgment of God and of the terrible dungeons of hell where eternal fire burns and eternal darkness reigns. Such prayer, united with such remembrances, represents the most infallible, and primarily the most beneficial for the soul, pious contemplation.
NOTES:
1. Book One, On the Eight Contemplations (Contemplations). Philanthropy, Volume 3, in the Russian edition.
2. Same.
3. Ladder, 27th lesson.
4. Scale, 25th lesson.
5. John Cassian the Roman, the God-pleasing, Book 5, On the Spirit of Pleasure of the Stomach, Chapter 34.
CHAPTER TWENTY-EIGHT
On the memory of death
A monk is obliged to remember daily and several times a day the inevitable death that awaits him, and in due time to acquire a constant remembrance of it. Our mind is so darkened by the fall that, if we do not force ourselves to remember death, we can forget it altogether. When we forget death, we begin to live on earth as if we were immortal, sacrificing all our activity to it (the earth) and not caring at all about the terrible transition to eternity or about our share in eternity. We resolutely and fearlessly trample on the commandments of Christ and commit the most terrible sins; we abandon not only unceasing prayer, but also prayer established at certain hours; we begin to neglect this essential and necessary occupation, as if it were some unimportant and unnecessary work. Forgetting about bodily death, we die a spiritual death. On the contrary, he who often mentions bodily death, comes to life in spirit. He lives on earth as a traveler in an inn or a prisoner in a dungeon, who is constantly waiting to be brought out of it to be judged or punished. Before his gaze is always open the door to eternity. He constantly looks in that direction with spiritual concern, deep sorrow and thought. He constantly thinks about how he will justify himself at the judgment of Christ and what decision will be made for him. This decision decides man's share in the entire, boundless afterlife. No earthly beauty, no earthly scandal attracts his attention and love. He does not judge anyone, because he does not forget that at the judgment of God the same sentence will be pronounced on him as he pronounced here about his fellow men. He forgives everyone and everything, so that he himself may be forgiven and inherit salvation. He is lenient and merciful to everyone, so that he himself may be worthy of lenience and mercy. Every sorrow that comes he joyfully accepts and kisses as a punishment for his sins in time, since it will free him from punishment in eternity. If the thought occurs to him to be proud because of his virtue, the memory of death will immediately turn against that thought and shame it, expose it in its unworthiness and banish it. What significance can your virtue or virtue have in the Judgment of God? What value can your virtue have in the eyes of God, before whom even the heavens are unclean (see Job 15:15)? Constantly remind yourself: "I am bound to die! My fathers and my forefathers are dead; no man remains forever on the earth. And the fate that has befallen and befalls everyone awaits me"! Do not waste the time given to you for conversion or repentance! Do not look at the earth, where you are only a temporary worker, where you are an exile and where by the mercy of God you are allowed to reflect and to convert or repent, in order to escape the eternal dungeons and tortures therein. Use the short period of alienation on earth to gain a peaceful refuge, a refuge of bliss in eternity. For the acquisition of eternal wealth, beg for the renunciation of all temporary wealth, the renunciation of everything physical and spiritual in the realm of fallen nature!Beg by fulfilling the commandments of Christ! Beg by sincere conversion or repentance for the sins committed! Beg by gratitude and glorification of God for all the sufferings sent to you! Beg by abundant reading of the psalms and the prescribed prayers! Beg with the Jesus Prayer, uniting with it the remembrance of death! These two actions, the Jesus Prayer and the remembrance of death, easily merge into one. As a result of prayer, a living remembrance of death appears, as a premonition of it, while the premonition of death ignites prayer more strongly. It is necessary for an ascetic to remember death! This remembrance is necessary for the ascetic himself, because it protects him from the injury and perversion of pride, to which even an ascetic and careful life can lead, if he is not surrounded by the remembrance of death and the judgment of God. It is a great misfortune of the soul if a person attributes any value to his asceticism and if he considers it his merit before God. Consider yourself worthy of every earthly punishment and worthy of eternal torment. Such an opinion of yourself will be the most truthful, the most salutary for the soul, and the most pleasing to God. Often enumerate the eternal calamities that await sinners. By frequently enumerating these calamities, make it seem as if they are before your eyes. Acquire a presentiment of the torments of hell, so that your soul, at the vivid memory of them, will tremble, so that it will tear itself away from sin and come to God with a humble or meek prayer for mercy, trusting in His infinite goodness and not trusting in yourself in the least.[1 ] Remember and imagine the immense, terrible underground abyss and dungeon that make up hell. This abyss is called the abyss. In relation to people, it is exactly that. The vast hellish dungeon has many compartments and many different sufferings and torments, with which each person is paid for the deeds he committed during his earthly life. However, in all compartments the confinement is eternal, just as the torments are eternal. There reigns a painful, opaque darkness and, at the same time, an unquenchable fire burns, which is always equally strong. There is no day there, because eternal night reigns there. There is an unbearable stench, which cannot be compared with any earthly stench. The cruel hellish worm never sleeps and never slumbers: it bites and bites, devours the prisoners of hell, but does not violate their integrity and does not annihilate their existence, and at the same time it is not satiated itself. Such are the characteristics of all hellish torments, which are more severe than any death, but do not bring death. In hell, death is desired as much as life is desired on earth. For the prisoners of hell, death would be joy. However, it does not exist for them; their portion is an endless life for endless suffering. They are tormented in hell by unbearable punishments, such as the eternal prison of those rejected by God abounds with. They are tormented there by unbearable suffering, they are tormented there by the most cruel mental illness or despair. Consider yourself condemned to hell and eternal torment, and from this awareness such irresistible and powerful prayerful cries will be born in your heart that they will inevitably lead God to have mercy on you, and God will lead you, instead of hell, into paradise. You who consider yourselves worthy of heavenly and earthly rewards! Hell threatens you more than it does obvious sinners, for the gravest of all sins is pride, haughtiness, a sin of the spirit that is not visible to the senses and is often concealed by the mask of humility. The remembrance of death and contemplation of it were practiced by the greatest of the God-pleasing Fathers. The author of Pachomius the Great's biography says that "by remembering eternal torment and endless suffering, that is, by remembering the unquenchable fire and that worm that never dies, he constantly dwelt in the fear of God. In this way Pachomius abstained from evil and encouraged himself to do better." [ 2 ]
NOTES:
1. See the Scale, Lesson 7.
2. Vita sancti Pachomii, abbatis Tabennensis. Patrologie, Volume LXXIII.
CHAPTER TWENTY-NINE
The narrow path was established by God himself for his true servants
Our Lord Jesus Christ spent His earthly life in the greatest humility, being exposed to constant suffering and persecution. His enemies expelled, slandered and disgraced Him, and finally, together with criminals, handed Him over to a shameful public death. The path of salvation, which the Lord established as narrow and difficult (see Mt 7:13), was established both by the all-holy example of the Lord and by His all-holy teaching. The Lord foretold to His disciples and followers that in the world , that is, during the battle of this earthly life, they would have tribulation (Jn 16:33), that the world would hate them (Jn 15:18-19), that they would be persecuted, humiliated and killed (see Jn 16:23). The Lord compared the position of His disciples and followers in corrupt humanity to that of sheep among wolves (see Mt 10:16). From this it is seen that the difficult position during this earthly life is established by the Lord Himself for His true servants. This establishment, as the establishment of the Lord, cannot be removed by any human means, no wisdom, no prudence, no caution, no caution. Therefore, he who enters upon the monastic life must completely surrender himself to the will and guidance of God. He must prepare himself in due time to endure all the sufferings that the plan of the Most High will be pleased to allow to His servant during his earthly sojourn. The Holy Scripture says: My son, if you are going to serve the Lord God, prepare your soul for temptations; strengthen your heart and endure, and do not be confused in the time of attack. Cling to Him and do not depart, that in your end you may grow. Accept everything that happens to you and be patient in the changes of your humiliation, for gold is tested in fire, and people pleasing to God are tested in the furnace of humility (Sir 2:16).
What is the reason why the Lord has bestowed suffering on His true servants during their earthly life, while He has bestowed prosperity, material advancement, and material goods on His enemies? Carnal reason says: it should have been arranged in a completely different way. The reason is this: man is a fallen being. He was cast down to earth from paradise, while in paradise, by transgressing the commandments of God, he brought death upon himself. Death struck the soul of man immediately after the transgression, and irremediably infected his body. The body, to which the soul serves as life, did not immediately separate from the soul after the fall; however, the soul, to which the Holy Spirit serves as life, immediately separated from the Holy Spirit after the fall, who departed from it as from one defiled and poisoned by sin, leaving it to itself. With such a dead soul and with a body that was alive with the life of animals, the first man was cast down to earth for a time, while other people are born and dwell on earth for a time. When the time called earthly life expires, the body itself is finally struck by death, which has attacked it and with which it has struggled throughout its entire earthly life. This earthly life, this shortest period, was given to man by the mercy of the Creator so that he could use it for his salvation, i.e. for his return from death to life. The salvation or quickening of man by the Holy Spirit is accomplished through the Redeemer or Savior, our Lord Jesus Christ. People who were born before the Redeemer were given the opportunity to be saved by faith in the promised Redeemer, and to receive salvation when the Redeemer performs the redemption. Those who were born after the Redeemer were given the opportunity to be saved by faith in the Redeemer who has come, and to receive salvation while still in this earthly life, while they receive the inalienability of salvation immediately after the separation of soul and body and the execution of the individual judgment. Everyone who believes in the Savior must be aware of and confess his fall and his state of exile on earth; he must be aware of this and must confess it by his very life, so that the awareness and confession are alive and active and not dead and inactive. Otherwise he is not able to acknowledge the Redeemer as he should, since the Redeemer and Savior are necessary only for the fallen and the perishing. He is not in the least necessary and can in no way be of use to those who do not want to be aware of and confess their fall and their perishing. Confessing their fall by their very life means accepting all earthly sufferings as the just wages for the fall, as the natural, logical consequences of sinfulness; it means steadfastly renouncing all pleasures as unbecoming of a transgressor and an exile who has angered God and whom God has rejected. Temporary earthly life is nothing but a vestibule for eternal life. For what life? For eternal life in the dungeons of hell, among the most terrible torments of hell,unless during this temporary earthly life we make use of the redemption that has been freely given to us, the redemption whose acceptance or rejection is left to the free will of each man. This earthly life is a tasting of hardships and sufferings, a place of contemplating those hardships and sufferings that are incomparably greater than these. This earthly life brings nothing joyful or comforting except the hope of salvation.Blessed are those who weep now, during their earthly sojourn, our Redeemer told us, And woe to you who laugh now (Luke 6:22, 25). "The whole life of a Christian on earth is nothing other than conversion or repentance, expressed by the actions that befit a penitent or a convert. Christ came to call us to repentance or conversion. Pay special attention to these words of His: I have come to call ... to repentance (Matthew 9:13). Our Lord did not offer us here joy, feasts, celebrations, feasting and rejoicing, but conversion or repentance, weeping, tears, groaning and the cross. Do you see how the earthly life of a Christian should go? You will see this when you read the Gospel of Christ. Along with this, for Christians there is also joy here, but spiritual joy. They do not rejoice in gold, silver, food, drink, honors, and glory, but in God, their Savior, His grace and goodness toward them, rejoicing in the hope of eternal life.[ 1 ]
Having accepted humanity (human nature) and all the weaknesses of human nature except sin, the Lord also accepted the active consciousness of the fall into which the entire human race was cast. He spent his earthly life in constant suffering, not uttering a single word against them that would express dissatisfaction. On the contrary, he called them a cup given by the Heavenly Father and which must be drunk without question. The innocent and all-holy Lord, who, having accepted human nature, suffered for sinful and sin-infected humanity, left suffering to all his followers and his entire spiritual tribe and his relatives as the path of salvation, as an active consciousness of the fall and sinfulness, as an active recognition and confession of the Savior, as an active union with Him and His adoption. At the same time, from His sufferings He pours out into the sufferings of His servants ineffable spiritual comfort as an active proof of the authenticity of salvation and the authenticity of the path of suffering that leads to salvation. The innocent and all-holy Lord spent his earthly life in suffering; all the more so must the guilty suffer, with full awareness of their worthiness of suffering. They should rejoice that by their short-term suffering they are saved from eternal suffering, that they enter the ranks of the followers and friends of the God-Man. He who renounces suffering is not aware that he is worthy of them; he does not recognize his fall and ruin! He who spends his earthly life in pleasures renounces his salvation! He who has used his earthly life only for earthly advancement, foolishly considers the shortest time to be eternity, and eternity to be non-existent, and prepares for himself eternal misery in it! He who does not recognize his fall and ruin, does not recognize the Savior and rejects Him! Recognizing oneself as worthy of temporal and eternal punishments precedes the knowledge of the Savior and leads to the knowledge of Him, as we see from the example of the thief who inherited paradise (see Luke 23:40, 43). Someone may say that the thief was a public offender and that it was easy for him to be aware of this. How could one who had not committed similar offenses become aware of this? We will answer him this way: the second thief, who was crucified next to the Lord, was also a public offender, but he did not become aware of his sinfulness, because this awareness is a consequence of heartfelt mercy and humility, and the absence of this awareness is a consequence of hardness of heart and pride. The saints of God have always considered themselves sinners, regardless of the obvious gifts of grace with which they abounded. On the contrary, the greatest criminals have always justified themselves and, drowning in evil deeds, have not ceased to boast of their virtue.
The Apostle Paul testified that the Old Testament righteous spent their entire earthly life in poverty, in hardship, in suffering , confessing by their very lives that they were strangers and pilgrims on the earth.(Heb 11:37,13). After that, addressing his contemporary, true servants and pointing them to the leader and perfecter of faith, Jesus, who instead of the glory that was due to him suffered shame and the cross, the apostle Paul gives the following advice: In order to sanctify the people with his own blood, Jesus suffered outside the city. Therefore, let us go out to him outside the dwelling, bearing his reproach (Heb 13:12-13). Outside the dwelling , i.e., rejecting and leaving behind everything that the unstable and transient world considers desirable. Bearing his reproach , i.e., participating in the way of the cross that the Lord established and walked along it during his suffering earthly life. All true Christians responded to this call and, leaving the dwelling, which is changeable in every way and to which all permanence is alien, walked along the path of suffering towards the eternal Heavenly City. But if you are without chastisement, which all have experienced, then you are bastards and not sons , says the apostle Paul (Heb 12:8). We should note the word "all" here : all the righteous have spent their earthly lives in suffering! None of them reached heaven by walking the broad path of earthly prosperity. The Lord disciplines those he loves, and scourges every son he receives (Heb 12:6). Those whom I love, I rebuke and correct , said the Lord in the Revelation of St. John (Rev 3:19). Taught by these and many other testimonies of the Holy Spirit, which have dotted the pages of Holy Scripture, we boldly assert the following: the sufferings that God's providence sends to a person are a sure sign that God has chosen that person. When Jesus was pleased with the young man, He suggested that he follow Him and take up his cross (see Mk 10:21). We will not reject the appeal! The appeal is accepted when a Christian, when suffering comes, acknowledges that he is worthy of it. A Christian follows the Lord with his cross when he thanks and glorifies the Lord for the sufferings he has sent, when he does not care about his life (Acts 20:24), when he completely abandons himself to the will of God, when he strives with even greater zeal to fulfill the commandments of the Gospel, especially the commandment to love one's enemies. The sign of election by suffering is so true that the Holy Spirit greets those who are exposed to suffering with the heavenly greeting: Rejoice, and proclaims to them: Rejoice. Count it all joy, my brothers, when you fall into various trials (James 1:2). Blessed are you when people revile you and persecute you and falsely say all kinds of evil against you for my sake. Rejoice and be glad, for your reward is great in heaven. (Mt 5:12). The Holy Apostle Peter tells Christians that their calling is suffering (1 Pet 2:21). Such is the divine decision for man during his earthly life! He must believe in the Redeemer and confess him with his heart and mouth, to confess him with his actions, humbly accepting that cross, which Jesus was pleased to lay on his disciple. He who does not accept the cross cannot be a disciple of Jesus (see Luke 14:27). Those who suffer according to the will of God, let them entrust their souls to Him as a faithful Creator in charity , says the Apostle Peter (1 Pet 4:19). The Creator of our souls is the Lord, and the souls of those who believe in Him, He creates in His sufferings. Let us surrender to His will and deliberation, just as clay silently surrenders to the will of the potter, and let us ourselves strive in every way to fulfill the gospel commandments. When a Christian abandons himself to the will of God and, with self-denial, casts all his cares upon Him, he will thank Him and glorify Him for the cross. Then, quite unexpectedly, an unusual spiritual power of faith appears in the heart; then, unexpectedly, an unusual spiritual consolation appears in the heart. Jesus seals the disciple who has accepted suffering with the Spirit, and for the servant of God, earthly suffering becomes the sweetest source. On the contrary, an earthly life devoid of suffering serves as a sure sign that the Lord has turned His gaze away from man and that he is not pleasing to the Lord, even if, outwardly, he seems to be pious and full of virtue.
The holy prophet David sang: Many are the afflictions of the righteous, but the Lord delivers them from them all.(Ps 33:19). How true that is! All who truly serve the Lord and who are righteous according to the Lord's righteousness, and not according to their own, false and fallen righteousness, are allowed many sufferings, but all these sufferings develop of their own accord. None of them can defeat the servant of God. They educate, purify and perfect him. The prophet did not say a word about the suffering of sinners, who live on earth for the sake of worldly pleasures and worldly progress. Sufferings are not allowed to them. What would they serve them for? They would not endure them with gratitude, but would only multiply their sins through murmuring, despondency or discouragement, blasphemy against God and despair. The Lord allowed them to enjoy worldly goods until the very end, so that they would at least come to their senses with their well-being. He sends suffering only to those sinners in whom He sees conversion and who, according to God's foreknowledge, have already been entered into the book of life among the righteous, justified by the justice of the Redeemer. Like those who have not accepted the teaching of Christ and have not shown any zeal in following Christ, the Lord does not consider willful and willful sinners, in whom there is no pledge of reform and repentance and who have not embarked on the path of injustice due to delusion or ignorance, worthy of suffering. Suffering for Christ is the greatest gift of Christ, and is bestowed on those who have given themselves with their whole soul to serving Christ. Remembering the many sufferings to which the righteous are exposed, Saint David did not mention anything about the sufferings of sinners, since they are adulterers and not sons, they do not in any way attract the rebuke of God. David only says of their death that it is evil (Ps 33:21). Exactly so, the death of sinners is evil, which they have forgotten and have not known. It transports them, quite unexpectedly, from the abundance of pleasures to the abyss of eternal torment. Addressing with consolation the servant of God who lives on earth in want and torment, David says to him: Do not compare yourself with the successful in his way, with the man who does wrong. Do not compare yourself with the crafty, nor be envious of those who do wrong; for like grass they will soon wither, and like green leaves they will soon fall away (Ps 36:7,12). David continues on behalf of the ascetic who is still swayed by carnal wisdom: I envied the wicked when I saw the peace of sinners; for there is no endurance in their death and no endurance in their punishment (Ps 72:34), that is, no suffering can awaken them from spiritual slumber, from the sleep of death, from spiritual death. They are not in the labors of men, and they are not punished with men (v. 5). People are here called the servants of the true God, who have preserved human dignity, they practice pious self-willed feats and are exposed to the involuntary chastisement (punishment) of the Lord. Rejected are sinners who live in negligence and participate neither in exploits nor in suffering. What are the consequences of such a position of those who have been rejected by God? That's why their arrogance caught them to the end, they clothed themselves in injustice and their impiety (v. 6). In them, every awareness of their own sinfulness is eradicated and an immense, incurable arrogance appears. A sinful life becomes their inalienable property and a kind of permanent clothing, an external appearance, making their misfortune, which is contained in ignorance of God, in false concepts about God and the entire divinely revealed teaching, also such a property. In such a state, willful and unrepentant sinners are found by death and, having seized them, bring them to the judgment of God.
Holy Scripture unites the concept of temptation with the concept of punishment or rebuke: My son, it is said in the Scripture, do not neglect the reproof or chastisement of the Lord, nor turn away when he rebukes you (Heb 12:5). This is also seen from the above-mentioned words of the Lord: Those whom I love I rebuke and correct (Rev 3:19). On what basis is punishment united with temptation? On the basis that every suffering shows and stirs up the passions that are hidden in the heart. Before temptations come, a man seems calm and serene to himself. However, when suffering comes, passions unknown to him arise and reveal themselves, especially anger, sadness, dejection or despondency, pride and unbelief. It is essential and beneficial for an ascetic to expose the sin that has secretly settled in him. Moreover, sufferings, accepted and endured as they should, strengthen faith. They reveal to a man his weakness, give him humility and overthrow arrogance. Mentioning one of the temptations that happened to him, the apostle Paul says: We do not want you to be unaware, brothers, of our affliction that happened to us in Asia, that we were burdened beyond our strength, so that we were in doubt even about life; We have even received the sentence of death within ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so much death, and who delivers us, in whom we hope that he will deliver us again (2 Cor 1:8-10). After the fall, our heart is condemned to grow thorns and weeds, and unless it is cultivated by suffering, it becomes especially susceptible to pride. Not even the righteous man himself, completely filled with the gifts of grace, is exempt from this danger. The Apostle Paul openly says that the Providence of God was the cause of the great sufferings that were permitted to him. They were intended to preserve him from arrogance, into which he could not fall due to any vain cause, but due to the multitude of divine revelations and visions that he had. At a time when he still did not know the reasons for the temptations that tormented him, the Apostle prayed to God three times that these temptations, which prevented the success of his sermon, would be removed. However, when he learned their reason, he exclaimed: "Therefore I take pleasure in weaknesses, in insults, in hardships, in persecutions, in distresses for Christ's sake" (2 Cor 12:7-10). God forbid that I should boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Gal 6:14).
Having entered the holy family, let us voluntarily distance ourselves from every pleasure that depends on us and generously endure all the sufferings that the Providence of God, independently of us, allows to happen to us. Let us entrust ourselves with faith and completely into the hands of our Creator and the Creator of our souls. He not only created us, but also creates the souls of those who have desired to be His servants. He creates us with the mysteries of the Church, the commandments of the Gospel, various sufferings and temptations, He creates us with His grace. My Father is the vinedresser. Every branch in me that does not bear fruit He cuts it off; and every one that does bear fruit He prunes (with temptations and sufferings) that it may bear more fruit (John 15:1, 2). Note the following: the fruit that God seeks and accepts from every vine that educates the human soul is its activity in Christ, i.e. its fulfillment of the commandments of the Gospel. This is by no means a natural activity, i.e. It is by no means the accomplishment of a natural good mixed with evil. The vine cannot bear fruit of itself unless it abides in the vine, neither can you unless you abide in me , said the Lord (John 15:4). The heavenly Father purifies only that soul which bears fruit in Christ. She (the soul), which does not bear fruit in Christ and which remains in her fallen nature, which bears the fruitless fruit of natural good and is satisfied with it, does not attract divine care for herself. She is cut off in due time by death which expels her from the vineyard, that is, from the bosom of the Church and from this earthly life, which was given for the sake of salvation in the bosom of the Church, and then she is cast into the eternal fire of hell where she is burned, burned and never burned out (see John 15:6). The ascetic must not willingly and boldly give in to suffering and thus tempt the Lord, because in this lies foolishness, arrogance and fall. Do not let your foot stumble, nor let your guardian slumber , says the Holy Scripture (Ps 120:3). Do not tempt the Lord your God. (Deut 6:16 and Mt 4:7). According to the Lord's testimony, such is the meaning of those bold and ambitious undertakings in which the ascetic dares and reaches for a willful indulgence in temptation. However, those sufferings and temptations that come to us against our will and which are, therefore, permitted and arranged by the plan of God, we must accept with the greatest fear of God and as a gift of God, as a medicine for the diseases of our soul, as a pledge of election and eternal salvation. The fruit of suffering, which consists in the purification of the soul, in its elevation to a spiritual state, must be preserved as the most precious treasure. The fruit is preserved when the one who is exposed to temptation and rebuke, at that time tries in every way to remain in the gospel commandments and not to be attracted by the passions that this temptation revealed and moved. There is a wonderful kinship between the gospel commandments and the cross! The action of the commandments draws the cross onto the shoulders of their executor, while the cross perfects and refines our action according to the law of Christ, interprets this law to us and allows us to feel spiritual freedom regardless of the fact that we are nailed. The cross fills us with inexpressible spiritual delight, regardless of the sad external circumstances. Those who are exposed to various sufferings and temptations, the divine Scripture comforts and advises in the following way: You who fear the Lord, expect His mercy and do not depart from Him, lest you fall! You who fear the Lord, trust in Him, and your reward will not fail! You who fear the Lord, hope for good, eternal joy and mercy! Consider the tribes of old: who trusted in the Lord and was ashamed? Who dwelt in His fear, and was forsaken? Who called on Him, and He despised him? For the Lord is compassionate and gracious, forgiving sins, and saving in the time of trouble. Woe to the faint-hearted and the weak-handed, and to the sinner who walks in two ways! Woe to the faint-hearted, for it does not believe, and therefore it will not be protected. Woe to you who have lost patience! What will you do when the Lord visits you? Those who fear the Lord do not doubt His words, and those who love Him keep His ways. Those who fear the Lord will seek His free will, and those who love Him will delight in His law. You who fear the Lord, prepare your hearts, and humble your souls before Him, saying: Let us fall into the hand of the Lord and not into the hand of man, for as is His majesty, so is His mercy. (Sir 2:7-18). He who, being tempted by men, does not see the Providence of God, which allows men to tempt him, falls into the hands of men. Attributing great importance to men, he can therefore easily incline to pleasing men and moving away from God. But he who sees the plan of God with the eye of faith, in the temptations that men create for him, will not pay any attention to these blind instruments of the plan of God, but will dwell with his spiritual understanding only in the hands of God and will only call upon Him in his sufferings. When the governor Pilate, guided by carnal wisdom, said to the Lord who stood before him: I have power to crucify you, and I have power to release you , the Lord answered him: You would have no power over me if it had not been given to you from above (John 19:10-11). You are only a blind instrument, and you do not even understand and comprehend the work for which you are being used. By your endurance, save (gain) your souls; he who endures to the end will be saved , said the Lord (Luke 21:19 and Matthew 24:13), the just shall live by faith; but if he shrinks back (i.e., if he wavers), my soul has no pleasure in him (Hebrews 10:38).
NOTES:
1. Saint Tikhon of Voronezh, 99th cell letter, 15
CHAPTER THIRTY
Suffering is primarily the portion of monks in the last days.
The Holy Fathers, monks of the first times of Christianity and perfect Christians, filled with the Holy Spirit, had a higher revelation about the monasticism of the last times and uttered a prophecy about it, which is happening before our eyes. All these predictions of the Holy Fathers are similar to each other and declare that the monasticism of the last times will live very weakly, that it will not be given either those mental and spiritual powers, or that abundance of grace gifts, as were given to the first monks, and that salvation itself will be very difficult for it.
On one occasion, one of the Egyptian fathers found himself in a spiritual ecstasy and became an observer of a spiritual vision. He saw three monks standing on the seashore. A voice came to them from the other shore: "Take wings and approach me!" Immediately after the voice was heard, two monks received wings of fire and quickly flew to the other shore. The third remained in his previous place. He began to cry and sob. Finally, he too was given wings, but not fiery ones, but weak ones, and he flew across the sea only with great effort and difficulty. He often lost strength and plunged into the sea, and seeing that he was drowning, he cried pitifully, rose from the sea, flew again, slowly and low, again faltering, again descending to the open sea and, exhausted, with great difficulty flew across the sea.
The first two monks served as an indicator of the monasticism of the early times, and the third as an indicator of the (monasticism) of the latter times, scarce both in numbers and in progress.[ 1 ]
Once the holy Fathers of the Egyptian Skete spoke prophetically about the last generation. “What have we done,” they asked. One of them, the great Father Ishirion, answered as follows: “We have fulfilled the commandments of God.” “What will those who come after us do,” they asked him. “They,” said the father, “will accept (fulfill) half of the work in comparison with us.” He was also asked this: “And what will those who come after them do?” Father Ishirion answered: “They will not have any monastic work at all, however, sufferings will be assigned to them and some of them, who persevere, will be above us and our fathers.”[ 2 ]
Archimandrite Arkady, the abbot of the Kirill-Novoyezersky Monastery who reposed in 1847, told the following about himself: "Once I was saddened by some event. Tormented by these circumstances, I came to Matins and, standing at Matins, I thought about my suffering. I do not know what happened to me. And against my will I closed my eyes and felt a kind of forgetfulness but not drowsiness, because I clearly heard every letter of the reading that was being used at that time. Suddenly I saw in front of me the God-pleasing one of our family, Kirill. He said to me: 'Why are you lamenting? Don't you know that the monks of the last times must be saved through suffering'?" Hearing these words, the archimandrite came to his senses. This vision left a deep peace in the soul of the simple-hearted elder, such as Archimandrite Arkady was. Therefore, suffering is primarily our portion, the portion of modern monasticism, the portion that God himself has assigned to us. May this testimony be a source of comfort for us. May it encourage and strengthen us in all the various sufferings and trials that befall us. Humble yourselves, therefore, under the mighty hand of God, that he may exalt you in due time. Cast all your anxiety on Him, because He cares for you.(1 Pet 5:6-7) and let us wholeheartedly accept to be instructed by sufferings, with the careful fulfillment of the gospel commandments: such is the will of our Lord God for us. In most cases, our sufferings are so subtle that, superficially considered, they could not even be called sufferings. This, however, is only the cunning of our enemy, who, due to long practice in combat, fights with great experience and skill with a weak man. The fallen spirit has seen that obvious, rough and cruel temptations arouse in man a fiery zeal and courage to endure them. He has seen this and replaced the rough temptations with weak but subtle ones, which, however, have a very strong effect. They do not arouse zeal in the heart and do not elevate it to feats, but keep it in some vague mood, while at the same time they keep the mind in doubt. They torment and gradually exhaust man's spiritual powers, throw him into gloom or despondency, into inaction, and finally destroy him, by making him, through weakness, despondency or despondency and inaction, a dwelling place for passion. Neither Satan's wiles nor the difficulty of the battles he brings upon modern religious life are hidden from God. These latest fighters are crowned by God just as the ancient ones were, even if the feat of the former is less obvious than that of the latter. We must not give in to weakness, despondency or despondency and inaction. On the contrary, we will direct all our attention and all our efforts to carrying out the commandments of the Gospel. This carrying out will reveal to us the innumerable snares of the enemy and the cunning forethought with which they are prepared and laid. We will see that modern, seemingly weak sufferings and temptations, like the ancient, great sufferings and temptations, tend to separate man from Christ, to eradicate true Christianity on earth and, for the sake of easier deception, to leave only its shell. We will see that temptations that are weak, but conceived and carried out with infernal forethought, work far more successfully for Satan than temptations that are severe, but obvious and immediate.
The main reason why sufferings are especially severe for modern monasticism is found in itself and is primarily contained in the lack of spiritual instruction. The lack of spiritual instruction must be considered the greatest misfortune. This misfortune cannot be immediately perceived! It will not be immediately understandable to a monk! Overwhelmed by a zeal in which blood has very great importance and spiritual understanding has very little importance, the novice usually content himself with those lessons that he encounters in the monastery or that he wants to give himself. Only later, during the most diligent study of the Holy Scriptures and the writings of the holy Fathers, did the ascetics, and only a few of them, gradually become clear that spiritual instruction is necessary for the advancement of monks, and that spiritual instruction, no matter how luxurious and magnificent it may appear from the outside, no matter how much it may be glorified by the blinded world, dwells in darkness and keeps those who follow it in darkness, in the realm of fallen spirits (see James 3:15).[ 3] Being guided by the word of God from a book and not from a living mouth is the only guidance we have left. At the same time, due to the circumstances, the monk becomes to a significant extent his own manager. Regardless of the essential benefit it brings, this kind of leadership is associated with great and frequent mistakes and deviations, the inevitable consequences of ignorance and the state in which man is still under the rule of passion. The ignorance of the beginner and the reign of passion in him do not allow him to understand the Holy Scriptures as he should, nor to adhere to them with the necessary determination. Flying over the spiritual sea, we often lose strength and fall due to exhaustion, we plunge into that sea and are in danger of drowning in it. Due to the lack of leaders and living vessels of the Holy Spirit, due to the innumerable dangers with which we are surrounded, our condition is worthy of bitter weeping and inconsolable sobbing. We are in need and we are lost, and there is no voice at whose call we could emerge from our delusion: the book is silent, and the fallen spirit, who wants to keep us in delusion, seeks to erase from our memory even the knowledge of the book's existence. Save me "Lord ," cried the prophet, foreseeing our misfortune and accepting the one who wants to be saved, because the one pleasing to God is gone , there is no spiritual teacher and guide who would point out the path of salvation and to whom the one who wants to be saved could surrender with the greatest devotion. trust. Truth has diminished from the sons of men. They have spoken lies, each to his neighbor (Ps 11:12), at the instigation of the soul's understanding, capable only of developing and impressing error and pride. We are extremely weak; the scandals that surround us have multiplied and become excessive. They stand in seductive variety and attraction before the sick gaze of the mind and heart, drawing them to themselves and distancing them from God. We have yielded to such scandals that we have abandoned even the guidance of the word of God, the only means of our salvation. In such guidance it is necessary to lead an extremely cautious life, alien to all distraction; however, our wounded will demands something quite the opposite. We have directed We are striving for material progress, for the progress of the world! We need honors, we need abundance and luxury! We need distraction and participation in worldly pleasures! To achieve all this, we are concerned exclusively with the development of fallen nature. We have lost the very concept of about the renewed nature: the gospel commandments are neglected and forgotten. Mental activity is completely unknown to us, while we engage in bodily activity only to that extent and with the aim of showing ourselves to the world as pious and holy and to receive its reward from the world. We are assigned a narrow and difficult path, and we walk on a wide and spacious path. Save me, Lord, for divine favor has disappeared. We, monks , have diminished , more than any other nation, and because of our sins we are humiliated in all the earth. And there is no prince, prophet or leader at this time (Dan 3:37-38) to lead us in the battle, invisible to the eyes of the senses, a battle that we wage not against blood and flesh, but against the principalities, against the powers, against the rulers of the darkness of this world, against the spiritual forces of evil in the heavenly places (Eph 6:12).
Woe to the world because of offenses; for it must needs be that offenses come , the Lord foretold (Mt 18:7). The coming of offenses is God's permission, just as moral ruin due to offenses is God's permission. Towards the end of the world's existence, offenses will multiply and become stronger to such an extent that due to the increase of iniquity the love of many will grow cold (Mt 24:12), and when the Son of Man comes, will he find faith on the earth (Lk 18:8); the land of Israel , i.e. the Church, will be struck down by the sword , i.e. by the murderous violence of scandals, and utterly desolate (see Ezekiel 38:18). Life according to God will become very difficult. It will become so because it is impossible for one who lives among scandals and in their presence not to be exposed to their influence. Just as ice loses its solidity under the influence of heat and turns into the softest water, so too the heart, completely filled with good will, changes and weakens under the influence of scandals, especially if they are persistent. Life according to God will also become very difficult due to the widespread and universal apostasy. As St. Tikhon of Zadonsk and Voronezh noted, apostates will multiply who will outwardly look and present themselves as Christians, in order to persecute true Christians more easily. They will surround true Christians with countless traps and will place countless obstacles to their good intention to be saved and to serve God. The apostates will work against true Christians with the violence of the authorities, with slander, with cunning traps, with various deceptions, and with cruel persecutions. The Savior of the world could hardly find an insignificant and remote Nazareth in which to hide from Herod and from the Jewish scribes, Pharisees, priests, and high priests who hated him. So too, in the last days, a true monk will hardly find some remote and unknown refuge in which to serve God with a certain freedom and not be dragged away by the violence of apostasy and apostates to serve Satan.[ 4 ] Oh, unfortunate time! Oh, unfortunate state! Oh, moral ruin, imperceptible to sensual people, which is incomparably greater than all material or earthly, thunderous calamities! Oh, misfortune, which begins in time, but does not end in it, but passes into eternity! Oh, misfortune of misfortunes, understood only by true Christians and true monks, and unknown to those whom you seize and execute!
Having become a witness to such a spiritual vision, let us proclaim from the fire of scandal that confession and that song of praise that the three blessed young men proclaimed in the fiery furnace of Babylon. Let us unite in our love with all humanity, scattered over the face of the earth. Being its representatives before God, in the name of all humanity let us proclaim the confession and glorification of God, let us pour out before Him a humble prayer for ourselves and for all humanity: Blessed are you, O God of our fathers, praised and glorified is your name forever, for you are righteous in all that you have done for us, and all your works are truth, and your ways are right, and all your judgments are true. You have created true judgments in all that you have brought upon us, and upon the holy city of our fathers, Jerusalem, for in truth and in judgment you have brought all this upon us because of our sins. For we have sinned and acted wickedly by turning away from you, and we have sinned in all things. We have not obeyed your commandments, nor kept them, nor done as you commanded us for our good. And all that you have brought upon us, in all that you have done to us, you have done according to true judgment. You have delivered us into the hand of our wicked enemies, of the most hated apostates… but do not abandon us forever, for your name’s sake, and do not break your covenant. Do not take your mercy away from us… Let us be accepted with a broken heart and a humble spirit… Do not put us to shame, but deal with us according to your long-suffering and according to the multitude of your loving-kindness, and deliver us by the power of your wonders, and give glory to your name, O Lord … (Dan. 3:26-43).
The Holy Fathers said the following about the monks of the last days: "In the last days, those who truly serve God will successfully hide themselves from men; they will not work signs and wonders among them, as they do at the present time, but will follow the path of action diluted with humility." [ 5 ]
What, in fact, is the path of salvation that now gives the monk the most hope? It is the path that is able to protect him from scandal both externally and internally. Externally, it consists in distancing himself from acquaintances and free speech inside and outside the monastery and in not leaving the monastery and his room or cell as much as possible. In terms of the soul, this path consists in studying and fulfilling the commandments of the Gospel or, which is the same thing, in studying and fulfilling the will of God (see Rom 12:2), but also in nobly and without murmuring enduring all the sufferings permitted by the Providence of God, in the monk acknowledging with a sincere heart that he is worthy of these sufferings. The commandments of the Gospel teach the monk humility, while the cross perfects him in humility.[ 6 ] Humility eradicates all sinful passions from the body and soul and attracts the grace of God to it. This is what salvation consists of.
NOTES:
1. Alphabetical Paterik, in the biography of the God-pleasing Ivan Kolov.
2. Alphabetical Paterik, in the biography of Ivan Kolov and in the Unforgettable Stories about the Asceticism of the Holy and Blessed Fathers, letter I.
3. St. Isaac of Syria says: "One is the dignity of a lesson that originates from spiritual experience, and something else is the dignity of an eloquent lesson." Learning knows how to embellish its words, even if it has not studied the work experientially. And not knowing the truth, she knows magnificently that she speaks about the truth. She knows at length that she speaks of virtue or virtue, although she has never tasted the knowledge of virtue, derived from its exercise. The lesson that comes from spiritual experience is a treasure of hope, and scholarship without experiential knowledge is a pledge of shame. The one who utters this lesson is like an artist who paints a fountain of water on the wall, but that water cannot quench his thirst, and is like the one who sees beautiful dreams. He who speaks of virtue on the basis of his own experience, gives his lesson to his listeners as if he were giving them alms from the wealth he had acquired with his money. He sows words from his own possessions into the hearts of his listeners and boldly opens his mouth before his spiritual children, similar to the aged Jacob who spoke to the blameless Joseph: "I also give you one portion more than your brothers, which I took from the hand of the Amorites with my sword and with my bow." "his own (Genesis 48:22)."
(1st word) ''Do not seek the advice of a man who does not lead the same way of life (monastic) as you, even if he is very learned. It is better to entrust your thought to an ignorant man, but one who has experienced monasticism, than to a eloquent philosopher who teaches on the basis of his learning but has not experienced it in practice.'' (78th word)
4. Cell letters of St. Tikhon, volume 15, letter 67.
5. 4. answer of St. Niphon of Constantinople in the Guide to the Spiritual Life of God-pleasing Barsanufius the Great and Ivan.
6. The Word of the God-pleasing Mark the Ascetic on the Spiritual Law, 31 chapters.
CHAPTER THIRTY-ONE
Sources of monastic suffering
Monks are tempted by temptations from the following four sources: from our fallen nature, from the world, from people, and from demons. In essence, there is only one source of temptation, namely our fallen nature. If nature were not in a state of fall, then evil would not appear in us. Worldly scandals would not affect us in any way, people would not rise up against each other, fallen spirits would have no reason or right to approach us. This is why the Holy Scriptures say: Each one is tempted by his own desire, when he is enticed and deceived (James 1:14).
The boundless goodness and wisdom of God has arranged for those who are being saved in such a way that all temptations, no matter what they may be, bring only the greatest benefit to the true slaves and servants of God, greatly helping them in the work of salvation and spiritual progress. Evil cannot have a good purpose; it has only an evil purpose. However, God has so wonderfully arranged the work of our salvation that evil, having an evil aim and acting with the intention of harming the servant of God both in time and eternity, thus contributes to his salvation. As a spiritual mystery that makes man a partaker of divine good, salvation is unfathomable to evil, which is blind to divine good and, being completely alien to it (divine good), understands only its own, that is, either one-sided evil or the good of fallen nature, which is mixed with evil and poisoned by it. The God-pleasing Macarius the Great says: "Evil with an evil intention contributes to good." [ 1 ] And the Apostle Paul said: For to those who love God all things work together for good (Rom. 8:28).
Fallen nature, having cast out sin in its various forms (here we do not mean active sin, but sin in thoughts, in the feelings of the heart and body) and contending with the Gospel, gives the ascetic, in the light of the Gospel, an experiential and exhaustive understanding of the fall, both his own and that which is common to all mankind. It gives him experiential knowledge of the necessity of the Redeemer, it gives him knowledge that the Gospel heals and revives the soul. In addition, it gives him a contrite and humble spirit that enters into man as a result of his seeing the countless wounds and illnesses that the fall has inflicted on man. The poison of sin, which was introduced into every man by the fall and which is present in every man, works in those who are being saved, according to the plan of God, for their essential and greatest benefit.[ 2 ]
Tempting the ascetic, the world gives him experiential knowledge of the impermanence and deceitfulness of this worldly life, the knowledge that everything that is sweet, desirable and great in it ends in emptiness and sorrow. As a result of this experiential knowledge, the ascetic becomes cold towards this worldly life, towards his inn, i.e. the earth, and towards everything on it that the sons of this world consider desirable. He directs the gaze of his mind and heart towards eternity and begins to intercede with God in the most fervent prayers for his afterlife destiny.
By testing the ascetic, man gives him the opportunity to become the executor of the highest evangelical commandments, the commandment of love for enemies. Love for enemies is a higher degree of love for one's neighbor legislated by the Gospel. He who has attained love for enemies has attained perfection in love for one's neighbor, and the door of love for God has opened to him, of itself. All obstacles have been removed! The eternal locks and bolts have loosened and opened! The ascetic no longer condemns his neighbor; he has forgiven him all his sins and prays for him as for a member belonging to the same body. He has accepted and confessed that all the sufferings that befall the servant of God do not happen otherwise than by the command of God. He has submitted to the will of God and to all circumstances, personal and social, and therefore freely, as a trustee[ 3 ] of holy peace, as one who carries out in relation to his neighbor all that God has commanded, enters into the arms of God's love. The ascetic would not be able to achieve this unless he were exposed to various temptations from people and, through temptations as a cleansing medicine, had cast out from himself all the evil and pride with which the fallen nature is infected.
Temptations from fallen spirits are usually permitted after instruction in temptations that originate from the fallen nature, from the world and from people. The cunning spirits first support the fallen nature in its struggle against the Gospel or participate in the temptations that people and worldly scandals inflict on the ascetic. Finally, in due time and by special permission of God, they themselves begin a personal battle against the servant of Christ, which leads him to a great feat. The victor in this battle is crowned with special spiritual gifts, as can be seen from the biographies of the God-pleasing Anthony the Great, the God-pleasing John the Many-Suffering, and other holy monks. Unless he enters into battle with the (fallen) spirits and perseveres in it as befits, the ascetic is unable to completely break off communion with them, and therefore cannot free himself from the slavery of demons in this and the next world. Those who leave this earth in such a state cannot escape demonic tortures at air stations or toll booths. The God-pleasing Macarius the Great says: "Souls that have not been tempted by the sufferings inflicted by evil spirits are still in a state of youth and, so to speak, are not fit for the Kingdom of Heaven." [ 4 ]
Evil is the cause of all suffering and temptations. However, God's wisdom and omnipotence are the reason why suffering and temptations have a soul-saving effect on the servants of God, giving them the opportunity to fulfill the highest evangelical commandments, to follow Christ and, having accepted their cross, to become the closest disciples of the Lord. On the contrary, suffering and temptations have a destructive effect on the sons of perdition! Evil destroys them and they do not know how to overcome it. They supplement their previous iniquities with new iniquities. Thus, one of the thieves who were crucified next to the Lord, supplemented his evil deeds on the cross with blasphemy (see Luke 23:39). God's omnipotence and wisdom are the reason why evil, acting only with evil intent and purpose, carries out the plans of God's plan without even knowing it. Moved by envy and hatred towards the God-man, the Jewish priesthood persecuted him throughout his earthly life and prepared for him a shameful death sentence. However, according to the boundless wisdom of God and His omnipotence, this priesthood was a blind instrument of God's providence, which consisted in the all-holy Christ suffering for guilty humanity and redeeming it through His sufferings, and then opening up for all who wish to be saved the saving path of the cross, which raises those who walk on it to heaven (see Acts 3:18). As the same instrument of God, evil also serves in relation to all the servants of God, without gaining anything for itself. Evil, which, by God's command and without knowing it, participates in good, does not cease to be what it is, that is, evil, for itself and for those who create it. Servants of God! Know for sure that the sufferings that happen to you do not come of their own accord but by God's permission. In every way, make sure that you bear them with patience and long-suffering, offering praise and thanksgiving to God for them! Know that he who opposes suffering and seeks to have the path of suffering removed from him, works against his own salvation and that in his blindness he seeks to overthrow the order and way of salvation that God has established for all his servants.
NOTES:
1. 4th word, 6th head.
2. Saint Isaac the Syrian, 46th, 58th and 61st words.
3. In the original text: ''breast-bearer'' – a man who lies on someone's chest, as the apostle John lay on the Lord's chest; a pet, favorite, or confidant (cf. transl.).
4. 7th word, 14th chapter
CHAPTER THIRTY-TWO
On the need for courage in trials
One of the greatest values of a military leader in battle is considered to be the constancy of his spirit and fearlessness in all the changes of fortune, when it seems that his heart is made of stone, and when from this firmness he draws the most prudent and most useful decisions, thereby confusing his enemies and diminishing their courage, while at the same time inspiring his own army with courage. Such a character of a military leader becomes the cause of the greatest successes, so that suddenly a whole series of losses and misfortunes is crowned with final victory and triumph. Such must be the mind of a monk, that military leader in the invisible fight against sin. He must not be confused by any temptation caused by people, spirits, or his fallen nature. Let the source of fearlessness and strength be faith in God, to whom we have surrendered ourselves to serve and who is omnipotent. Despondency and confusion are born of unbelief. However, as soon as the ascetic comes to faith, despondency and confusion disappear, just as the darkness of night disappears before the rising sun. If the enemy introduces various sinful thoughts and feelings into you, or if they arise against you from your fallen nature, do not be afraid and wonder at this as if it were something strange. Say to yourself: "I was conceived in iniquity, and I was born in sins. It is impossible for my nature, which is so infected with the poison of sin, not to show its infection from itself." Exactly so, for it is impossible for a fallen nature not to bring forth its fruit from itself, especially when it begins to be cultivated according to the commandments of the Gospel. When the earth begins to be plowed with a plow, the very roots of weeds are pulled out of it to the surface. If it is plowed constantly, the weeds are gradually uprooted and the field becomes clean. Thus, when the heart is cultivated with the (gospel) commandments, the most fundamental thoughts and feelings are brought to the surface, from which every kind of sin springs, and in this way, with constant and gradual exposure, they are gradually eradicated. Suppose that a lustful passion suddenly appeared in you. Do not be confused by this! Likewise, do not be confused if anger, resentment, greed or sadness arise. This is how it must be! However, as soon as a passion arises, cut it off without hesitation with the gospel commandments. If you do not indulge your passions, you will see their deadening. If, however, you indulge them and talk to them, if you nourish them within yourself and delight in them, then they will deaden you. Sinful thoughts and feelings spring from our fallen nature. However, when sinful thoughts and feelings begin to come constantly and increasingly, this serves as a sign that they are caused by our enemy, i.e. a fallen angel, or that (he) forces our fallen nature to multiply them by itself. Such thoughts and feelings must be confessed to a spiritual father, often and as long as they bother us, even in the case that the spiritual father is a simple-minded man, without the glory of a saint. Your faith in the holy mystery of confession will save you. The grace of God, which is inherent in the mystery, will heal you. Assailing us constantly and increasingly,The fallen spirit strives to sow and nurture the seeds of sin in us, to accustom us to a sin by frequent remembrance of it and to arouse a special affection for it, and then to turn that sin into a habit and supposedly natural qualities. A sinful habit is calledpassion . It deprives a person of freedom and makes him a prisoner, a servant of sin and the fallen angel. Against the intensified and frequent attack of sinful thoughts and feelings, which in monastic language is called a battle , there is no better weapon for a novice monk than confession. One could almost say that confession is the only weapon of a novice monk during this battle. In any case, it is the most powerful and effective weapon. In times of temptation, which the devil brings to you, resort to confession as often as possible. Resort to it until the devil and the temptation he brought are far from you. The devil likes to carry out his evil deeds in secret, and likes to be unnoticed or unobserved. He sets an ambush in a hidden place ... he is in ambush to seize the poor ( Ps 9:30 ), that is, the inexperienced and powerless monk. He does not tolerate being exposed and shown because, being exposed and discovered, he abandons his prey and goes away. Passing thoughts, which have no power to conquer the soul, do not need to be confessed without hesitation, even if they are sinful. Reject them and pay no attention to them, smother them with gospel commandments that are contrary to them. Remember them in general terms, by no means undertaking the meaningless task of enumerating them in the confession that precedes the communion of the holy mysteries of Christ. Say that, in addition to the grave or grave sins that must be precisely stated, you have also sinned in knowledge and ignorance in various thoughts, words and deeds. Amen!
CHAPTER FORTY-THREE
About fallen angels
The Holy Apostle Paul tells all Christians: We do not wrestle against flesh and blood, but against the rulers, against the authorities, against the world rulers of this darkness, against the spiritual forces of wickedness in the heavenly places (Eph 6:12). This battle is terrible! It is for life and death. The consequences of this battle must be either our eternal salvation or our eternal destruction. Being infected with a fierce hatred for the human race, the spirits of wickedness wage this battle with the greatest malice and with infernal skill. The Holy Apostle Peter says: Your adversary, the devil, as a roaring lion, walks about, seeking whom he may devour (1 Pet 5:8). However, those who truly love God, the fallen angels cannot in any way separate from Him (see Rom 8:38), although they make every effort to make this separation. They make every effort to make this separation, because in this separation lies our destruction. In order to confront the spirits of evil and to defeat them by the grace of God, a person needs to know exactly who they are, they need to know exactly how to fight them, and they also need to know the conditions of victory and defeat.
The spirits of evil are fallen angels. God created them together with the other angels; He created them as blameless, good, and holy, endowing them with many natural and gracious gifts. However, the spirits became clouded by pride and attributed to themselves their abundant abilities, their exceptional qualities, and even the gracious gifts themselves. They excluded themselves from the order of creation, considering themselves to be self-existent beings and forgetting their creation. On this unfortunate basis, they violated their sacred obligation to God the Creator. With such arrogance and self-deception, they were attracted by one of the chief angels, whom the holy prophet Ezekiel calls a cherub (see Ezekiel 28 - according to the interpretation of the God-pleasing John Cassian) and whom all the saints generally associate with the higher angels. This cherub sank so much into pride and arrogance that he considered himself equal to God, i.e., he openly rebelled against God (Is 14:13-14), becoming an opponent and a mad enemy of God. The spirits, who renounced obedience to God, were cast out of heaven. They crawl on the ground and fill the space between heaven and earth. For this reason they are called aerial, or those who live in the air; they also descended into hell, into the interior of the earth. The Holy Scripture testifies to all this (Is 14:12,15; Eph 6:12). The number of fallen spirits is very large. Referring to the testimony of Revelation (12:4), some claim that a third of the angels exposed themselves to the fall. Many of the higher angels also fell, as can be seen from the above-mentioned words of the apostle Paul: he calls them principalities and powers. The head and prince of the kingdom of darkness, composed of fallen spirits, is the fallen cherub. He is the beginning, source and fullness of evil. Exceeding all other fallen angels with his abilities, he also exceeds them with his malice. It is natural that the spirits, whom he has attracted and who have willingly submitted to him, must constantly borrow evil from him, and therefore serve him. Leaving to the will of the fallen angels their desire to live in evil, God, according to his omnipotence and his wisdom which infinitely surpasses the reason of the most rational creatures, does not cease to be their supreme and sovereign Ruler over them. They are in the will of God as in unbreakable chains, and can do only what God permits them to do.[ 1 ]
As a replacement for the fallen angels, God created a new rational creature, that is, humans. He settled them in paradise, which was located in the lower heaven and was once under the rule of a fallen cherub.[ 2] Paradise found itself under the rule of a new substance, that is, man. It is quite understandable that the new substance became the object of envy and hatred of the fallen angel and fallen angels. The rejected spirits, led by their prince, dared to deceive the newly created people, to make them sharers in their fall and like-minded, to infect them with the poison of their hostility towards God, and in this they succeeded. Although deceived and deceived, man voluntarily rejected obedience to God, voluntarily agreed with the demonic blasphemy against God, voluntarily entered into communion with fallen spirits and submitted to them. He fell away from God and from the assembly of holy spirits, to whom he belonged not only in soul but also in his spiritual body, and in soul he joined the fallen spirits, and in body with the irrational animals. The evil that the fallen spirits committed against people finally determined the fate of the fallen angels, and the grace of God finally departed from them and they became established in their fall. The spirit (i.e. the fallen spirit, the spirit of malice, the fallen angels) is destined to crawl in exclusively bodily and material thoughts and feelings! The spirit is not able to rise from the earth! The spirit cannot rise to something spiritual! Such is the meaning, according to the interpretation of the holy Fathers, of the sentence that God pronounced over the fallen angel after the fallen angel had doomed the newly created man to eternal death: On your belly you shall crawl and dust you shall eat all the days of your life (Gen 3:14), God pronounced upon the demon. Although after his fall man joined the fallen angels, his fall, in the way it occurred, had a completely different character than the fall of the angels. The angels fell consciously and intentionally, they themselves created evil within themselves. Having committed one transgression, they turned furiously to another. For these reasons, they completely deprived themselves of good and filled themselves with evil, having evil as their only characteristic. Man fell not knowingly, not intentionally, being deceived and deceived; for this reason his natural good was not destroyed, but was mixed with the evil of the fallen angels. However, this natural good, being mixed with evil and poisoned by evil, became unnecessary, insufficient and unworthy of God, who is the complete and purest good. Man does most evil thinking that he is doing good, not seeing, due to the darkening of his reason and conscience, the evil that wears the mask of good. Fallen spirits do evil for the sake of evil, finding pleasure and glory in the creation of evil.
According to His ineffable goodness, God granted fallen man a Redeemer and redemption. However, even redeemed man is left with freedom on the basis of which he will either use the redemption granted and return to paradise, or he will reject the redemption and remain associated with the company of fallen angels. The time allotted to man to express his will is his entire earthly life. Through redemption, man has been restored to communion with God; however, in order to freely express his will, he is left to live in this communion or to break it; he is not deprived of the possibility of communion with fallen spirits, a communion into which he has voluntarily entered. In such an indecisive position of man throughout his earthly life, the grace of God, if he so desires, does not cease to help him until the very moment of his passage into eternity. However, even the fallen angels do not cease to exert all their efforts to keep him in communion with themselves, in sinful and their slavery, in eternal death and ruin. The rejected spirit often tried to tempt even the holy martyrs and God-pleasing Fathers, after they had performed great feats, just before their death, in the form, so to speak, of heavenly garlands.[ 3 ] The idea found in many holy Fathers is completely correct, according to which a monk is in danger of being exposed to some temptation until the very grave, not knowing from where it will arise and in what form. The Holy Church teaches us that every Christian, at the time of holy Baptism, receives from God a holy guardian angel, who invisibly guards him, instructs him in every good deed throughout his life, and admonishes him in the commandments of God. Likewise, the prince of darkness, wishing to drag the entire human race into his ruin, assigns to man one of his cunning spirits who, following man everywhere, seeks to draw him into every form of sin.[ 4 ] From the concepts presented here it is clear that a monk must watch over himself throughout his entire earthly life, filling himself with both fear and courage. He is obliged to be constantly vigilant and in fear of his enemy and murderer, and, at the same time, to constantly dwell in the courage and ardor that come from the conviction that his powerful helper, the holy guardian angel, is always near him. The God-pleasing Poemen the Great said: "The great help of God encompasses man, but man is not allowed to see it."[ 5 ] Of course, he is not allowed to see it because man, trusting in this help, would not become careless and abandon those feats that are in his power.
Condemned to crawl on the earth, the fallen angel makes every effort to make man crawl on it constantly. Due to the self-deception that has settled in him, man is very inclined to this. He has a feeling of his own eternity; however, since this feeling is distorted by false reason and a cunning conscience, man's earthly life seems endless. Based on this deceptive, false and disastrous knowledge, man gives himself up exclusively to worries and efforts to organize his position on earth, forgetting that he is a short-lived traveler on it and that his permanent family is either heaven or hell. Holy Scripture addresses God on behalf of fallen man: My soul clings to the earth; quicken me according to your word (Ps 118:25). From these words it is obvious that attachment to the earth mortifies the soul with eternal death; it is revived by the word of God, which, tearing it from the earth, raises its thoughts and feelings to heaven. "The devil is shameless and impudent," says Saint John Chrysostom wisely about the fallen angel. "He attacks from below. After all, he defeats us in that case precisely because we ourselves do not try to rise to where he could not harm us. Namely, he cannot rise to a height but crawls on the earth, which is why the earth is his image. And if God organized him as such in the beginning, then he is all the more so now. If you do not know what it means to attack from below, I will try to explain this type of struggle to you. What, then, does it mean to attack from below? It means to attack through pleasure, wealth and everything vital or material. As a result, if the devil sees someone flying towards heaven, he is, first of all, unable to attack him, and secondly, if he dares to attack him, he immediately falls because, do not be afraid, he has no legs. Do not be afraid of him, he has no wings, and only crawls on the ground, crawling among earthly things. As for you, do not have anything in common with the earth, and then you will not need to work. The devil does not know how to fight openly. And just as a snake hides in thorns, so he most often hides in the deceptions of wealth. If you cut these thorns, he will soon be afraid and run away. If you know how to bewitch him with a divine incantation, you will easily wound him. We, too, have a spiritual incantation: it is the name of our Lord Jesus Christ and the power of the cross.''[ 6 ] Having learned that a certain monk Theopemptus was attracted by lewd thoughts introduced to him by the devil, the God-pleasing Macarius the Great gave Theopemptus the following advice: ''Fast until evening, so that you feel hungry; learn by heart the Gospel and the other books of Holy Scripture, so that you may always be in pious contemplation. If an evil thought comes to you, do not accept it, and never allow your mind to be lowered down, but always direct it upwards, and God will help you.''[ 7 ] A brother asked Father Sisoes: "What must I do to be saved and to please God?" The elder answered him: "If you want to please God, go out of the world, distance yourself from the earth, abandon matter and approach the Creator, unite with God through weeping and prayer, and you will find peace both in this world and in the world to come." [ 8 ] The God-pleasing Barsanuphius the Great wrote to a brother: "If you want to be saved, force yourself to die to everything earthly. Consider yourself nothing and strive for what is to come, so that the devil, under the pretext of good deeds, may not draw you into undue care." [ 9] The cunning serpent, experienced in fighting with people and in their execution, does not always resort to violent means to achieve its goal. Why would it use them, when they can incite intense opposition in a monk and enable him to achieve a glorious victory, as has been proven by many experiences? Weaker means work more reliably. They are not noticed in most cases, and even when they are noticed, they are ignored due to their external neglect, due to their apparent innocence. In general, in the modern battle that the devil is waging against Christianity and monasticism, powerful means cannot be noticed in action and only weak ones are seen. Orthodox monasteries are no longer attacked by Latins and Agarians (Turks), they do not burn and cut down monks in order to destroy Orthodox monasticism. It is destroyed by imperceptible traps into which, according to the custom of the time, those who are monks can very easily be caught. The earthly occupations to which a monk gives himself with enthusiasm are capable, even without obvious sins, of depriving him of progress and of desolating his unhappy soul. According to the testimony of the Gospel, such a soul becomes the dwelling place of demons (see Mt 12:44-45). When the heart of a tree is infected with rot, then the whole tree gradually and imperceptibly decays, although for a long time its exterior remains beautiful, not showing the death that lives within it and corrodes it. Weak means, which do not touch the exterior of monasticism, destroy its essence or essence. What is a monk if not a Christian who has separated himself from everything and isolated himself in mind and heart in order to belong exclusively to God and enter into indissoluble communion with Him? Where is a monk when he is alienated from God and chained to the earth? Among the weak means, which, however, have a very powerful effect, are also various manual labors and physical exertions, if the monk engages in them excessively and with passion, which constantly happens with those occupations that are carried out arbitrarily and not according to obedience. During such occupations, a passion for them creeps in imperceptibly: first, special attention and zeal for the occupation appear, and then the monk directs all his mental and physical strength to it, forgetting and abandoning God. The serpent, however, tries to present to the monk his occupation as innocent, and even as saving for the soul and generally useful. According to the serpent's cunning, the monk begins to be showered with approval and praise for his occupation from all sides, and he becomes infected with arrogance. His soul, not enlightened by the word of God, is seized by the darkness of neither knowledge nor understanding, and he falls under the complete control of the fallen spirit. When the soul abandons the spiritual feat or when, which is the same thing, finishes it carelessly, superficially and coldly, it is interested only or primarily, with fear and rapture, in earthly pursuits. Then the passions, which belong to the fallen nature, dwell freely and undisturbed in the heart. They grow, branch out and get stronger, because they have enough space and freedom. the monk then uses deceptive serenity,he consoles himself with exaltation and ambition and considers this consolation to be a blessing: he does not struggle with the passions and does not disturb them. If, however, for a short period of time the passions disturb him, he, unaccustomed to self-observation, does not pay attention to them and tries to calm the passions with some earthly amusement. Such tranquility or, more correctly, the sleep of the soul, to which repentance is alien, to which memories of death and judgment, of heaven and hell are alien, just as it is alien to the concern to appease God in time, to be reconciled and united with Him, the holy Fathers call insensibility, mortification of the soul and the death of the mind even before the death of the body.[10 ] During a time of terrible mental drowsiness, passions, especially those of the soul, grow to incredible proportions and acquire strength and power, exceeding natural abilities: the monk imperceptibly deteriorates for himself.
God-pleasing John Cassian visited Egyptian monasteries at the end of the 4th or beginning of the 5th century, at a time when monasticism in Egypt was unusually numerous and shone with a multitude of spiritual lights. He says that the monks of the Egyptian desert of Kalamon or Porphyrion, which is located at a very considerable distance from worldly settlements and which is almost inaccessible to laypeople by its location, showed far less progress in monastic life than the monks of the Scythian desert, which is located not far from worldly settlements, and even near the populous city of Alexandria. The reason for this, the God-pleasing Cassian sees in the following: The Scythian desert is completely barren, and its monks therefore did not engage in either cultivating the land or contemplating natural beauties, but lived a quiet, solitary life. In their rooms or cells they engaged only in the simplest manual labor, constantly dwelling in prayer, in reading and studying the word of God, in contemplating the thoughts and feelings that arose in them. Leading such a concentrated life, they would soon progress, and their progress reached the highest degrees of perfection. In contrast, the Kalamon desert was a vast, fertile island, an oasis similar to paradise, with a multitude of magnificent trees and diverse plants, characteristic of a tropical climate. The island was surrounded on all sides by a vast sandy sea: this is how the sandy steppe, in the midst of which Kalamon was isolated, can rightly be called. Access to it was extremely difficult. Delighted with the comforts of the place in which they lived, the monks of Calamon were much occupied with vegetable growing and agriculture, and their views were greatly developed by the beauties of the surrounding nature. Since they had directed their attention to a considerable extent to the earth, they were unable to turn it entirely towards heaven.[ 11 ]
The holy hermits on Mount Athos were alien to any earthly occupation: they did not engage in either farming, viticulture, or selling their handiwork, they had no life or material concerns. Their only interest was prayers, tears and the constant focus of mind and heart on God. [ 12 ] God-pleasing Arsenius the Great was so afraid of infatuation with something earthly, an infatuation capable of giving rise to the most exquisite passion of exaltation and love of glory, that he did not even write letters. , nor literary works, even though he was capable of all this due to his learning and spiritual progress.[ 13 ] Great monks of ancient times, such as Antonius the Great, Macarius the Great and the others, abounding, according to the gift of God, with both mental and physical strength, were much engaged in the work of their hands. However, their manual labor was so simple, and their habit of doing it so deep-rooted, that it did not in the least prevent them from engaging in prayer along with manual labor. They were so accustomed to the simple manual labor that their minds were freely immersed themselves in the depths of prayer. While their hands did not cease to work mechanically, they were lifted up into visions: their work was so simple and their habit of it so great, that it required no attention from the mind.[ 14 ] A large number of the ancient monks wove ropes, while others made baskets or asuras (mats). If we observe modern handiwork, it is easy to see that some of them, such as knitting socks, require very little attention due to acquired habit. Those who accustomed to the work, they do it entirely without looking at it, and while they are doing it their minds are free to occupy themselves with other things. However, other occupations, such as painting, require great attention to be paid to them. . Although those who are accustomed to painting can engage in prayer while doing it, it is impossible for them to immerse themselves entirely in prayer, since this work of the hands requires frequent attention. Painting arouses a strong sympathy for itself in the soul which, in doing so, cannot help but be torn between God and the work of the hands. On the basis of the patterns mentioned here, one can also judge other works of the hands. It is necessary for the heart of the monk to be cold towards the work of the hands. Mental occupations are especially capable of drawing a person away from humility and God and drawing him to exaltation and worship of his own self . In such occupations, it is necessary to take special care to ensure that our work is carried out for the glory of God and for the common good, and not for our own ambition and self-love. . One cannot serve God and mammon at the same time! One cannot serve God and indulge one's own passions, attachments, and desires at the same time.
Based on the above, we advise our beloved brothers, monks, to be extremely careful when engaging in earthly pursuits, knowing that a wicked and cunning serpent is crawling on the earth, always ready to wound them and pour its deadly poison into them. For the sake of God and his own salvation, a novice monk is obliged to conscientiously engage in the obediences assigned to him, not to admire the successful fulfillment of obedience, not to boast and thereby develop ambition, exaltation and arrogance in himself, because in this way he will turn obedience, which is an instrument of salvation, into an instrument and means of ruin. He should constantly pray to God for the successful fulfillment of obedience and attribute success in it solely to the grace of God.
When a monk is given the freedom to spend a significant part of his time according to his own will, he must, as a deadly poison, avoid attachment to any material or bodily occupation and to everything earthly and perishable. He is obliged to constantly raise his thoughts upwards. Raising his thoughts upwards does not mean imagining heavenly dwellings, angels, the glory of God, and the like - no! Such imagination serves as an occasion for demonic deception. Let the monk, with spiritual feeling and without any imagination, ascend to the judgment of God, let him be filled with saving fear due to the conviction of the omnipresence and omniscience of God, let him weep and confess before God, who is present in the room or cell and who watches over him, let him seek timely forgiveness and mercy for himself, remembering the multitude of his sins. If the time given for repentance and the attainment of blessed eternity is spent on temporary occupations and acquisitions, it will not be given a second time and its loss is irreplaceable; his loss will be mourned with eternal and fruitless tears in hell. If during the earthly sojourn a man does not break off his communion with (fallen) spirits, he will continue to commune with them after death, belonging to them more or less, according to the measure of that communion. Unbroken communion with fallen spirits exposes him to eternal ruin, and insufficiently broken communion exposes him to severe torments on the way to heaven.
Look, brothers, look, what the devil has done, what he is doing and what he will do, lowering the mind of man from the spiritual heaven to matter or the body, nailing the heart of man to earthly interests and to the earth. Look, and be terrified with a saving fear. Look, and guard yourselves with the necessary and most soul-beneficial caution! The fallen spirit has taken possession of some monks by acquiring some rare and precious things and, fixing their thoughts on them, has alienated them from God. He has taken possession of others by studying various sciences and arts, which are useful only on earth; By drawing all their attention to transient knowledge, he deprived them of the essential knowledge of God.[ 15] He captivated some by making them acquire various possessions for the monastery and erect buildings, by cultivating gardens, vegetable gardens, fields, meadows and livestock, thus forcing them to forget about God. He captivated some by decorating their rooms or cells with flowers, pictures, making spoons and rosaries, and distanced them from God. He attracted some to the lathe (lathe) and taught them to be negligent towards God. He taught some to pay special attention to their fasting and other bodily feats, to attribute special importance to breadcrumbs, mushrooms, cabbage and peas, and thus to turn reasonable, holy and spiritual feats into meaningless, carnal and sinful ones; he infected and brought down the ascetic with carnal and false understanding, exaltation and contempt for his fellow men, in which lies the annulment of the very condition for holy progress and the condition of ruin. He persuaded some to attach exaggerated importance to the external side of church services, obscuring their spiritual side of the rites. In this way he tore away from these unfortunates the very essence of Christianity and left them only a distorted, bodily or material shell, dragging them towards apostasy from the Church, towards false and most foolish empty philosophizing, towards schism. This form of battle is so suitable for the fallen spirit that he now uses it everywhere. This form of battle is so suitable for the devil and for human ruin that in the last days of the world the devil will use it for the complete alienation of the whole world from God. The devil will use this type of battle, and he will use it with final success. In the last days of the world, people, under the influence of the rulers of this world, will be seized by attachment to the earth and to everything material and bodily; they will give themselves over to earthly cares and material development; They will be concerned exclusively with the arrangement of the earth, as if it were their eternal home; having become carnal and material, they will forget eternity as if it did not exist, they will forget God and will depart from Him. And as it was in the days of Noah, so it will be also in the days of the Son of Man: they ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. Similarly, as it was in the days of Lot: they ate, they drank, they bought, they sold, they planted, they built. And on the day that Lot went out of Sodom, fire and brimstone rained down from heaven and destroyed them all. So it will be on the day when the Son of Man is revealed , the Lord prophesied (Luke 17:26-30).
To oppose fallen spirits, we need to see them. The fight is possible only with that adversary who can be felt by the body or soul. When the enemy is invisible, when his tools are invisible, when no feeling testifies to his presence or action, then he is equal to a non-existent enemy. What kind of fight can be waged there? Spirits, who are invisible to the physical, are visible to the spiritual eyes, to the mind and heart. The Holy Fathers, who have attained purity and perfection, saw spirits with their physical eyes. It is necessary that we, who do not see spirits with our physical eyes, learn to see them with our spiritual eyes. In order to explain how spirits appear to people and how people can see them, we will present the following two stories:
1) The God-pleasing Macarius the Great led a solitary life in the Egyptian Scythian monastery. At a certain distance from his cell was a large community of monks, which he led, and which lived a life of imprisonment. Their rooms or cells were as far apart as a stone's throw from one to the other. The God-pleasing Macarius was once sitting on the path leading to the monks' cells. Suddenly he saw a demon coming in the form of a man with many vessels. The elder asked him: 'Where are you going?' 'I am going to disturb the brothers,' the devil replied. 'What do you carry in those vessels,' the elder asked again. 'Food for the brothers,' the devil replied. 'Is there food in all the vessels,' the elder said. 'Yes,' the devil answered him. "If someone does not like one dish, I will offer him another, then a third, and so on, so that each of them may taste at least one dish." When he had said this, the demon went on his way, and the old man remained on the road, awaiting his return. Seeing him returning, the old man said to him: "Hello!" "What a greeting," replied the man. "Why so?" asked the old man. "Because all the monks were unfriendly to me," replied the devil, "and not one of them received me!" "Then you have not a single friend among them," said the old man. The devil answered him: "I have a friend there who listens to me; as soon as I come to him and see me, he begins to turn in all directions." [ 16 ] "What is his name?" asked the old man. "Theopempt," said the devil. Having said this, the demon moved away. The God-pleasing Macarius found Theopemptus and, having entered into a cell conversation with him, discovered that the monk did not recognize the demon who appeared to him, but that he began a conversation with the thoughts that the latter brought to him and delighted in them, not recognizing and not suspecting that through them he had entered into communion and the closest connection with the fallen spirit. The saint taught Theopemptus how to fight the devil, and the latter was transformed from a friend of the demons into their enemy.[ 17 ] From this history it is clear that Theopemptus saw the devil, as the devil himself testified to. However, he saw him only with his mind, in various sinful thoughts. The arrival of the devil to Theopemptus would be marked by a special rush of intrusive and deceptive thoughts, and he did not know what to do with them. Because of this, he would get into a state of confusion, restlessness and confusion and start a conversation with thoughts, apparently not realizing that they were being offered by a demon and assuming that they originated in his own soul. He tried to appease them with reasoning and contradiction, but in the end they attracted him and he enjoyed them.
2) Another great saint of God, Macarius of Alexandria, once saw with his physical eyes how small children, as black as Ethiopians, were running and flying throughout the church. In that family, it was customary for one monk to slowly read the psalms in the middle of the church, while all the other brothers sat and listened to him.[ 18 ] The saint of God saw that an Ethiopian was sitting next to each monk and mocking him. The Ethiopian put his fingers on the eyes of one of them, and the monk immediately began to doze. He put his fingers on the mouth of another, and this one began to yawn. Before some they stood in the form of women, before others they were building buildings, bringing them various things and engaged in various tasks. After the divine service was over, Saint Macarius called each brother and asked him in private what he had been thinking and dreaming about during the service. It turned out that everyone thought and fantasized about what the unclean spirits depicted before him.[ 19 ] From this history it follows that spirits do not act on us only with empty and sinful thoughts, but also with empty and sinful fantasies, and even by touching and various kinds of touching. All this will become clear in due time and on the basis of his own experience to that monk who leads a prudent life, according to the evangelical commandments. "Demons enter the senses and limbs, torment the body with incitement, they tempt us to look, listen and smell passionately, they persuade us to speak what is improper, they fill the eyes with adultery, they bring confusion, they act outside and inside us," says the God-pleasing John of Carpathia. In order to explain to everyone and everyone how spirits, these intelligent beings of air, can enter our bodily organs and cause their own actions in them, and to touch and influence the soul itself, we will point out the similar effect of certain air vapors, or gases. We will point out poisoning, which occurs when a heavy gas, carbon monoxide, invisible to the senses, enters the brain through the sense of smell. We will also point out alcohol, which, due to the ingestion of wine, rises from the stomach and through the body reaches the head, where it acts on the brain and mind in a way that is incomprehensible to us. This alcohol or gas penetrates, so incomprehensible to us, from the stomach into the blood and causes its inflammation or, which is the same thing, causes its physical[ 20 ] union with heat, the most subtle and gaseous matter, so that it exposes both body and soul to the influence of that matter. Gaseous substances have the property of entering solids and other gases, penetrating through them. Thus the sun's rays penetrate the air and all known gases belonging to the earth, penetrate water, ice and glass; heat (i.e. heat or fire in the broad sense of the word) easily penetrates iron and all metals, causing changes in them. It also penetrates gases, through which light penetrates; air penetrates wood, but does not penetrate glass. Water vapor and various odors, i.e. gases that are separated from various substances, penetrate the air. The God-pleasing Macarius the Great says: "From the time when, through the transgression of the commandments (in Paradise, by the first people), evil came upon man, the devil was given free access to always speak to the soul, as man speaks to man, and to place in the heart everything that is harmful." [ 21 ] The devil speaks to man not using his voice but using words, because thoughts are also words, only they are not spoken aloud and are not clothed in sound, without which man cannot convey his thoughts to man. In the same letter of Macarius the Great, he says: "The devil works so cunningly that he presents us with every evil as if it was born of itself in the soul, and not as if it were the work of someone else's (foreign) spirit that commits evil deeds and tries to hide itself."[ 22 ] Clear signs that a fallen spirit has approached us and is acting on us are sinful and vain thoughts and fantasies that suddenly appear, sinful feelings, the heaviness of the body and its increased animal demands, hardness hearts, glory-loving thoughts, rejection of repentance, forgetfulness of death, laziness or despondency, special inclination to earthly occupations. The approach of an unclean spirit is always associated with our feeling of confusion, darkness and confusion. Barsanufius the Great said: "Thoughts, which originate from demons, are primarily filled with confusion and grief and drag behind them what is hidden and subtle, because enemies dress in sheep's clothing, i.e. They impose thoughts that seem right, but inwardly they are ravenous wolves (Mt 7:15), that is, they steal and deceive the hearts of the unwary (Rom 16:18) with what appears to be good, but in reality is destructive.''[ 23 ] All the great teachers of monasticism reason in a similar way. With monks, who fearlessly oppose the rejected spirits, these spirits enter into open battle, invisible to the physical eyes, but not otherwise than by the permission of God, our Benefactor.[ 24 ] Since they are gaseous in nature, without flesh and bones (see Lk 24:39), they take various forms of beasts, animals, reptiles and insects, in enormous or very small dimensions; they try to frighten the monk and to disorient him, to make him think highly of himself.[ 25] They try to push him into that disastrous state, which is called demonic deception, and they try to lure him into worshipping them, worship that is only fitting for God. Humble abandonment to the will of God, awareness and readiness to suffer any suffering that God permits, complete contempt and distrust of all the words, actions and appearances of fallen spirits nullify any significance of their attempts. Their attempts gain the greatest significance in the event that attention is paid to them and that trust is shown to the demons. Paying attention to them and trusting them always results in the greatest harm, and often in the ruin of the monk. When fighting with spirits properly, abundant spiritual benefit results from this fight, and the monk achieves special progress. God-pleasing Macarius the Great says: "For spiritual children, the prince of this world represents a rod of punishment and a whip that wounds. However, as already said, he thereby, through malice and temptation, enables them to great glory and increase in honor, because as a result it happens that they reach perfection, and he prepares for himself a great and severe torture. Since he is a servant and creature of God, the devil does not tempt as much as he would like, but as much as the will of God allows him through permission. God knows everything perfectly about everyone and allows everyone to be tempted as much as he has strength.''[ 26 ] He who believes in God with living faith and has self-sacrificingly surrendered to God remains unperturbed in all the temptations caused by the spirits of malice. He sees in these spirits only the blind instruments of God's plan. Paying no attention to them at the time of the temptations they cause, he surrenders himself entirely to the will of God. Surrender to the will of God is a quiet and soothing refuge in all temptations and difficulties.[ 27 ]
NOTES:
1. God-pleasing Macarius the Great, 4th word, 7th chapter.
2. A sermon by the God-pleasing Antony the Great on spirits, Chétius Menaeus for January 17th.
3. The Passion of the Holy Martyrs Timothy and Maurus. Chétius Menaeus for May 3. The same can be seen in many other biographies.
4. Dogmatic theology of the Orthodox Catholic (conciliar) Eastern Church; also St. John Chrysostom, Homilies on Acts XXVI, Acts 12, 15; biography of the God-pleasing Basil the New, Chetius Meneus for March 26.
5. Alphabetical Patericon.
6. 8th lesson on the Epistle to the Romans.
7. Biography of the God-pleasing Macarius the Great, Chetius Minaeus for January 19th.
8. Alphabetical Patericon.
9. 69. answer.
10. Ladder, 18th lesson.
11. Sancti Cassiani collatio, XXIV, coll. IV.
12. Atonski Paterik, part 1, p. 187, ed. In 1860 Mr.
13. Alphabetical Patericon.
14. The aforementioned godly monks lived in constant prayer, which is why they engaged in manual labor at the same time as they prayed, reciting psalms by heart or with instruction, i.e., repeating a short prayer, primarily Jesus', and outside the time that was specifically designated for prayer or for completing the prayer rule. When they rose to pray, they abandoned manual labor, as St. John the Ladder testifies: "During prayer, no one should engage in manual labor, especially not in any work (work is here called an occupation that attracts the attention of the monk). This is a clear instruction from the angel who came to the great Anthony" (see lesson 19).
15. "The enemy knows," says the God-pleasing John of Carpathia, "that our fervent prayer sets a trap for him, and he tries to separate us from it, and he places in our desire the filthy words from which we have departed, and he encourages us to engage in them. Let us not submit to him, lest we depart from the foundations of our agriculture, and instead of figs and grapes we gather thorns and thistles. The wisdom of this world is foolishness before God (1 Cor 3:19)." Many of the holy Fathers possessed considerable human learning; however, they acquired it before entering monasticism. After accepting monasticism, according to the commandment of the Lord (Mt 13:52), they engaged exclusively in the study of the Kingdom of Heaven or the Word of God (theology) in the broadest sense of the word. Theology or the Word of God, which is studied through monastic life, is called by the Holy Fathers the science of sciences and the art of arts (God-pleasing John Cassian, The Word of Reasoning – Benevolence, 4th volume, in the Russian edition). In order to study it satisfactorily, not even a thousand-year life is enough. It is incomprehensible, because its subject, God, is incomprehensible, and He, no matter how much is studied, remains incomprehensible despite all the knowledge about Him.
16. "He starts to turn in all directions": this is what happens to the inexperienced in the fight with demonic thoughts. The God-pleasing John Cassian describes that some inexperienced old man, feeling the strong lewd battle caused by the demon as a result of it, "began to turn to and fro as if due to drunkenness" (Letter on Reasoning - Benevolence, Volume 4 in the Russian edition).
17. Biography of the God-pleasing Macarius the Great, Chetius Minaeus for January 19; also the Alphabetical Patericon.
18. The God-pleasing John Cassian relates that such a custom existed in all Egyptian monasteries of the common (Kinovian) order. ''On the Regulations of the Common Order'', Book 2, Chapter 12.
19. Chetius Minaj for January 19, biography of the God-pleasing Macarius of Alexandria. "Thus the God-pleasing Macarius", says Saint Demetrius of Rostov in his biography, "knew human thoughts on the basis of things shaped by demons".
20. A physical union of matter with matter is called a union which does not destroy either matter, but causes the action of matter on matter. Such is the union of water with salt or sugar. A chemical union is called a union in which the united substances cease to be what they were before and form a new substance. In this way, sulfur, united with mercury, produces color.
21. 2nd word, 2nd head.
22. 31. head.
23. Answer to question 59.
24. This can be seen from the lesson on spirits, which the godly Antony the Great taught his disciples and which is included in his biography (Chetius Menaeus for January 17). The lesson in Menaeus is abridged; it can be read in Vitae Ratrum, Patrologiae Tomus LXXIII. Antony the Great expounded his precious lesson with unusual clarity and on the basis of his experienced, gracious knowledge of fallen spirits.
25. The devil is especially inclined and capable of imposing pride and loftiness on us (4th word of the God-pleasing Macarius the Great, chapter 13). When an ascetic falls into exaltation, it is easy for the fallen spirit to imperceptibly introduce all the passions into the ascetic's heart and to make that heart his home. All the visible and invisible battles of the devil are most inclined to attract to exaltation. If you consider the stumbles of the ascetic, you can clearly see that every stumble was preceded by exaltation. He who considered himself incapable of lustful passion fell into fornication, and on the basis of this exaltation he rejected the necessary guard over himself. He who considered himself incapable of being infected with it, allowing himself the careless use of wine, etc., became infected with the passion of drunkenness.
26. 4th word, 6th and 7th chapters.
27. CVI, 30.
CHAPTER FORTY-FOUR
The first way to fight fallen angels
In the previous chapter, we have explained in detail, accessible to us, the method of fighting fallen angels with people, which is necessary and understandable to already advanced monks. Here we will offer a method of fighting with spirits that is appropriate for beginners and is almost the only one that can be known to them on the basis of experience. The method of fighting a beginner with an invisible spirit, which the mind can see only in thoughts and fantasies, consists in the fact that the novice monk should reject sinful thoughts and fantasies without hesitation and in no way enter into conversation or outwit them, without paying attention to them or stopping to pay attention to them, so that the thoughts and fantasies do not become engraved in the mind, because the mind will then appropriate them. A monk who has gained a certain spiritual experience and a certain spiritual progress is initially most affected by an impersonal thought, which brings only the memory of sin. Only after that, if the mind enters into conversation with the proposed thought, a sinful fantasy appears as an aid to the thought. To the novice monk, whose flesh and blood are very alive, a thought and a sinful imagination appear simultaneously. If he wastes even the shortest time in paying attention to them and entering into a conversation with the thought, seemingly disagreeing with it and contradicting it, he will inevitably be defeated and will surrender to it. Even the most experienced monk, even if he spent a hundred years in monastic experiences, is still insufficiently experienced in comparison with the fallen angel, whose experience in the struggle with the servants of God has been sharpened over thousands of years. What significance can a novice, an inexperienced monk have in this struggle, who does not even possess experienced, living knowledge of the existence of a fallen angel? Fighting with him means certain defeat for the novice monk. Although our first mother Eve was in a state of innocence and holiness, as soon as she entered into conversation with the serpent, the latter, by his cunning, lured her into transgression of the commandments of God and into the fall (see Genesis 3). She should not have begun a conversation with the cunning serpent! She should not have begun to reason about the value of God's commandments! Since she had no experiential knowledge of evil and cunning, and malicious beings usually conceal their maliciousness with hypocrisy and cunning, she was easily attracted by the advice of a murderer who covered his murderous advice with a mask of good intentions. Inexperienced monks are also exposed to such deception and misfortune. "Our soul, which is simple and good because it was created as such by its kind Ruler, delights in the devil's imaginative offerings; being deceived by them, it is directed towards evil that presents itself to it as good, and mixes (unites) its thoughts with fantasies." [ 1 ] All the Fathers agree that a novice monk must reject thoughts and fantasies at their very beginning, entering neither into outwit nor into conversation with them. This is the way to act, especially when it comes to delusional thoughts and fantasies. The Holy Fathers suggest two tools for rejecting sinful thoughts and imaginations:
1) The inevitable confession of thoughts and fantasies to the old man,
2) The inevitable appeal to God with the most fervent prayer for the expulsion of invisible enemies. God-pleasing John Cassian says: "Always watch the head of the serpent, i.e., the beginning of thoughts, and immediately tell the elder about them. You will learn to trample on the harmful undertakings of the serpent when you are not ashamed to reveal them all, without exception, to your elder (spiritual father)." [ 2 ] During the heyday of monasticism, this method of combating demonic thoughts was common to all novice monks. Novices, who were constantly with their elders, confessed their thoughts to them at all times, as can be seen from the biography of God-pleasing Dositeos. Those novices who came to the elder at a certain time, confessed their thoughts once a day, in the evening, as can be seen from the Ladder and other books of the Holy Fathers. The ancient monks considered the confession of their thoughts and the guidance of an experienced elder (priest) to be a necessity without which they could not be saved. The God-pleasing Father Dorotheus says: "I do not know of any other fall of a monk than that when he trusts his heart. Some say: a man falls because of this or because of that, but I, as I said, do not know of any other fall except that when a man is led after himself. There is nothing more dangerous and fatal than that. God has preserved me, and I have always feared this misfortune." [ 3 ] The teachings of the spiritual elder fearlessly lead the novice monk along the path of the evangelical commandments, and nothing separates him from sin and the originator of sin, i.e. the demon, as much as the constant and intensified confession of sin at its very beginnings. Such confession establishes an irreconcilable enmity between man and the demon, which is salutary for man. By eliminating the indecision between love of God and love of sin, such confession gives extraordinary strength to good intentions and, consequently, extraordinary speed to the progress of the monk, as we can again see from the biography of the God-pleasing Dositeos. Those monks who, because they did not have an elder, could not work against sin by constant and frequent confession of sinful thoughts, worked against it by constant and frequent prayer, as, for example, did the God-pleasing Mary of Egypt.[ 4] Action through prayer must be completely decisive and without any prior conversation with the mind, and even more so without any enjoyment of it. As soon as you feel the enemy approaching, rise to prayer, bend your knees, and raise your hands to heaven or spread them out on the ground. Strike the enemy in the face with this lightning bolt, and he will not be able to resist you, but will soon get used to quickly turning and fleeing. It is necessary to reject the indecision between love for God and love for sin, because this preserves, grows, and strengthens our good intention and orientation towards God, by which we attract to ourselves the special grace of God. ''If we constantly hold the sword in our hands, God will constantly be with us; if we are courageous, He will show us mercy,” said Poemen the Great.[ 5 ] We see an extraordinary example of opposing sinful thoughts through prayer in the life of the God-pleasing Mary of Egypt.[ 6 ] St. Isaac the Syrian says: “If someone does not outwit himself with the thoughts that the enemy has cunningly sown in us, but cuts off the conversation with them through prayer to God, then this serves as a sign that his mind has acquired wisdom from grace and that a correct understanding of things has freed him from futile and superfluous effort. By finding a short path, he has cut off the long drift (alienation) along a long road. We are not always able to contradict all the thoughts that oppose us and to overcome them: in most cases we receive wounds from them, the healing of which takes a very long time. You yourself enter into battle with warriors strengthened by six thousand years of experience! Your conversation with them will give them the opportunity to inflict a deliberate defeat on you, which exceeds the measure of your wisdom and reason. Even if you defeat them, your mind will remain defiled by the impure thought they have brought, and the stench of their evil stench will linger long in your sense of smell. If you use the first method, you will be free from both them and their consequences. There is no help but from God.''[ 7] One must especially avoid talking and outwitting with lustful thoughts. The ascetic is most easily led into such outwitting, because he wrongly assumes that the thoughts and fantasies have arisen in his soul of their own accord and that they can be restrained by the power of prudent self-advice. Due to his inexperience, he does not realize that a demon has come and gladly engages in conversation and outwitting him, knowing for sure that lustful thoughts and fantasies in the soul of a beginner will find sympathy, that they will arouse and inflame the lust that lives in it. The demon seduces and draws us into conversation and outwitting, now as if he is retreating and moving away, now attacking again, with full hope of winning the final victory over us. Saint John of the Ladders said: "Do not even think that you can defeat the demon of lust with reasons and counterarguments, because he can always prove that he is right, since by nature he fights with us. Whoever wants to fight with his body and conquer it by his own strength, struggles in vain, for unless the Lord destroys the house of the body and builds the house of the soul, he who would mortify his body watches and fasts in vain. Confess before the Lord the weakness of your nature, fully aware of your inability, and you will imperceptibly receive the gift of chastity. This demon, much more than others, watches for the moments when we are unable to move our body to pray against him. Then this evil one tries most to impose a fight on us. For those who have not yet acquired the true prayer of the heart, the feat of physical prayer is appropriate (in the fight against the demon of fornication) - that is, spreading out the hands, beating the chest, raising a loving gaze to heaven, sighing deeply, frequently falling to their knees, and all this, however, they often cannot do in the presence of other people. Therefore, demons try to attack them at precisely those times. And they, being unable to oppose them with the power of the mind and the invisible power of prayer, succumb, perhaps even against their will, to their attackers. In such cases, if you can, quickly move away to some secluded place. Look up with your spiritual eye, if possible. If not, then look towards the sky at least with your physical eye, holding your hands motionless in the form of a cross, so that by this sign too you may shame and defeat the demon. Cry out to the Almighty to save you, cry out not with choice words but in a humble whisper, beginning first with this: Have mercy on me, Lord, for I am powerless (Ps 6:3). Then you will feel the power of the Most High in your own experience, and by your cry to the Invisible One you will drive away invisible enemies in an invisible way. A man who is accustomed to fighting in this way will soon begin to drive away his enemies from himself even by thought, for with this second gift God rewards ascetics for their first feat.''[ 8 ] ''When we lie down to bed, let us be careful, for then the mind itself, without the body, is at war with the demons. And if it is lustful, it gladly becomes our traitor. May the remembrance of death always sleep and rise with you, as well as the unceasing mental prayer of Jesus, for nothing else can help you in sleep like that.''[ 9 ] The demon of fornication shamelessly attacks even holy and spiritual people, as can be seen from the biographies of the God-pleasing Macarius of Alexandria, Pachomius the Great, and other God-pleasing men. Nor was mental prayer alone always sufficient for holy people to oppose the enemy who has support in our fallen nature. They too, in times of intensified battle, had to resort to physical feats and to assist heartfelt prayer by participating in the body (in prayer), as well as by restraining the body with hard work until it was exhausted. Some monks who lead a cautious life and have preserved their bodily virginity are attacked with particular ferocity by the demon of fornication. This is what happened to a young monk who was distracted by the advice of an inexperienced elder, as the God-pleasing John Cassian relates in his Word on Discernment.[ 10 ] The God-pleasing Poemen the Great used to say: “Just as the king’s shield-bearer always stands ready before the king, so the soul should always be ready to oppose the demon of fornication.”[ 11 ] For this reason, monks who are attacked by strong passions must always be ready to oppose them. Even to the very bed on which they lie down to rest in sleep, they go dressed and girded, as if they were armed, and they are armed with vigilance and zeal, so that, in case the enemy appears, they can rise without hesitation and repel him. For this reason, in some well-organized monasteries on Athos, a sacred ancient custom has been preserved according to which all the brothers are commanded not to go to sleep otherwise than dressed. The Gospel itself indicates such a custom (see Luke 12:35-36). Know, pious monk, that at that time, when Satan comes to you with his temptations, your omnipresent Lord is also there. He watches over you, over your mind and heart, and expects how your feat will be crowned[ 12 ]: whether by maintaining fidelity to the Lord or by betraying the Lord? By showing love for the Lord and entering into communion with Him, or by showing love for Satan and entering into communion with him? Both are the necessary consequences of confronting the invisible enemy. True monasticism is invisible martyrdom. The life of a monk is a chain of constant struggles and sufferings, and the winner is granted eternal life, that is, the betrothal of the Holy Spirit. The monk, whom God wants to enrich with spiritual understanding and spiritual gifts, experiences great struggles. He who overcomes will inherit all these things, and I will be his God, and he will be my son , says the Holy Scripture (Rev. 21:7). Therefore, let us not despair!
NOTES:
1. A Word on Reason, Chapter 43. Benevolence, Volume 2.
2. God-pleasing John Cassian, On the Ordinances of the General Council, Book 4, Chapter 37.
3. 5. A lesson on how one should not trust one's reason. Citing the above-mentioned story of Theopemptus, the God-pleasing Dorotheus says in this lesson that this monk became a plaything of demons precisely because he was not in the habit of confessing the thoughts that came to him.
4. Biography of the God-pleasing Mary, Chetius Minaeus for April 1st.
5. Alphabetical Patericon.
6. Biography of the God-pleasing Mary of Egypt.
7. 30th word. Saint Isaac lived in the 6th century after the birth of Christ.
8. 15th lesson.
9. Same.
10. Benevolence, volume 4, in Russian edition.
11. Alphabetical Patericon.
12. In the biography of the God-pleasing Antony the Great, the following is narrated: "During the most intense demonic battle, the God-pleasing man was suddenly illuminated by an ineffable light, and the demons and their temptations disappeared. Recognizing that the Lord had approached him, Antony exclaimed: 'Lord! Where have you been until now?' and then he heard a voice: 'I was here, but I wanted to see your courage', etc. Read Menaeus for January 17.
CHAPTER FORTY-FIVE
Another way to fight fallen angels
Starting from the teachings of Saint Isaac the Syrian, the God-pleasing Nils of Sor suggests the following method of fighting sinful thoughts, of course, when this battle is not working strongly and when it is retreating before this method. This method consists in transforming evil thoughts into good ones and replacing passions with virtues, so to speak.[ 1 ] For example, if the thought of anger or resentment approaches, if the thought and feeling of sorrow approaches, it is useful to remember the power of faith and the word of the Lord, who forbade us to give in to fear and sorrow. He has convinced us and confirmed to us with His divine promise that with God even the hairs on our heads are numbered, and that nothing can happen to us without the plan and permission of God. The God-pleasing Barsanuphius the Great said: “The Fathers say: if demons draw your mind to fornication, remind it of chastity; if they draw it to indulgence in the belly, remind it of fasting. Act in this way also with regard to other passions.''( 2 ) Act in this way also when thoughts of avarice, ambition and other sinful thoughts and fantasies arise. This method, we repeat, is very good in the event that it proves to be strong enough. The Lord Himself pointed it out to us (see Mt 4:3,4,6,7). However, when the passions are agitated, when the mind is darkened and developed before the greatness of temptation, the thoughts attack persistently and madly. Then, not only against lustful thoughts, but also against thoughts of anger, sadness, despondency, despair and, in a word, against all sinful thoughts, the most reliable weapon is prayer, in which the body also participates. And this example has shown us and the Lord Himself has commanded us. Overcome with mortal sorrow, the Savior of the world prayed on his knees in the Garden of Gethsemane, and to the disciples, who did not understand the great tribulation that was approaching, He said: Watch and pray, that you may not enter into temptation (Matthew 26:41).
NOTES:
1. 5th word. Both in this word and throughout the entire work, the God-pleasing Nil of Sor speaks exhaustively and primarily about prayer as the most important weapon against sin.
2. 177. answer.
CHAPTER FORTY-SIX
About visions in dreams
In order to confuse and injure human souls, demons also use visions in dreams. However, even inexperienced monks, paying attention to dreams, harm themselves. For this reason, it is necessary to determine here the significance of dreams for a person whose nature has not yet been renewed by the Holy Spirit.
During human sleep, the state of a sleeping person is so organized by God that the whole person is in complete rest. This rest is so complete that during its duration a person loses consciousness of his existence and falls into self-forgetfulness. During sleep, every activity that is connected with work and that is performed voluntarily, being guided by reason and will, is interrupted. There is, however, also that activity that is necessary for life and cannot be separated from it. In the human body, blood continues to flow, the stomach to digest food, the lungs to breathe, the skin to sweat. Thoughts, imaginations and feelings multiply in the soul, but no longer depending on reason and free will, but under the influence of unconscious nature. Such imaginings, which accompany their own thoughts and feelings, make up visions in a dream. It is often strange, since it does not belong to the system of man's self-willed and deliberate imaginings and thoughts, but appears as arbitrary and arbitrary according to the law and demand of nature. Seeing in a dream sometimes carries unconnected traces of self-willed thinking and imagination, and sometimes it is the result of moral inclinations. In this way, seeing in a dream cannot and should not have any meaning. It is a ridiculous and completely illogical desire of some to see a prediction of their future, the future of others, or some other meaning in the ravings of visions in a dream. How can that exist, for the existence of which there is no cause?
Since they have access to our souls when we are awake, demons can also access them in our dreams. They tempt us to sin even during our sleep, adding their own fantasies to our fantasies. Moreover, when they notice that we are paying attention to our dreams, they try to make them interesting and to arouse in us a greater interest in these ravings, to make us gradually believe in them. Such trust is always connected with exaltation, and exaltation makes our mental view of ourselves false, because of which all our activities are deprived of correctness. This is exactly what demons need. To those who have advanced in exaltation, demons begin to appear in the form of angels of light, in the form of martyrs and God-pleasing saints, and even in the form of the Most Holy Theotokos and Christ Himself. Demons glorify their way of life and promise them heavenly crowns, and then elevate them to the very peak of exaltation and pride. This height is at the same time a disastrous abyss. We should know, and we do know, that in our state, which is not yet renewed by grace, we are incapable of seeing other visions in dreams, except those which are apparitions of the soul and the persuasions of demons. Just as during the waking state thoughts and fantasies constantly appear in us that originate from the fallen nature or from demons, so during sleep we see only fantasies, due to the action of the fallen nature and due to the action of demons. During the waking state, our consolation consists of compassion, which is born from the knowledge of our sins, from the remembrance of death and the judgment of God. However, such thoughts appear in us due to the grace of God that lives in us, and was given to us in holy Baptism. They are brought to us by the angel of God, according to our repentance or conversion. Likewise, it happens that in a dream, although very rarely and only in extreme need, the angel of God presents to us our death, the torments of hell, or the terrible posthumous and afterlife judgment. From such visions in a dream we come to the fear of God, to self-pity or repentance, to weeping over ourselves. However, such visions in a dream are very rarely given to an ascetic, or, by a special and incomprehensible plan of God, to an open and cruel sinner. They are given rarely not because of the stinginess of God's grace towards us - no, but because things that happen to us outside the general order lead us to exaltation and are able to shake our humility, which is so necessary for salvation. The will of God, in the fulfillment of which man's salvation consists, is described in Holy Scripture so clearly, so strongly and so exhaustively that helping man's salvation through the violation of the general order becomes completely superfluous and unnecessary. The dead man, who prayed that they would be resurrected and sent to his brothers, in order to advise them to cross from the broad to the narrow path, was told: They have Moses as a prophet, let them listen to him. When the supplicant objected: No, ... but if someone from the dead comes to them, they will repent , he received the answer: If they do not listen to Moses and the prophets, neither will they be convinced if someone rises from the dead. (Luke 16:29-31). Experience has shown that many who were worthy to see in a dream tollhouses or air stations, the terrible judgment and other afterlife horrors, were shaken by this vision for a short period, but then became distracted, forgot about the vision and lived a carefree life. On the contrary, those who had no visions but were diligently taught the law of God gradually came to the fear of God, achieved spiritual progress and the joy that is born of the good news of salvation, and then passed from the earthly valley of weeping into blessed eternity. Saint John of the Ladder reasons about the participation of demons in monastic visions in dreams in the following way: "When we, having left our home and our relatives for the Lord's sake, give ourselves up to alienation out of love for God, then demons try to disturb us, presenting to us our relatives as grieving, or dying, or as being imprisoned and robbed because of us. Therefore, the one who believes in dreams is like a man who runs after his shadow, trying to catch it. The demons of vanity are prophets in dreams. Since they, in their cunning, conclude from certain signs what will happen, they inform us in advance, so that we may marvel when these visions in dreams are fulfilled in reality, so that we may begin to think highly of ourselves as if we were already close to the gift of clairvoyance. Such a person often becomes a prophet in the eyes of those who believe in the demon; for those who despise the demon, such a person is always a liar. As a spirit, the demon sees what is happening in the airspace and when he notices that someone, for example, is dying, he predicts it to the gullible in a dream. Demons, however, do not know anything about the future by prescience. After all, even doctors are able to predict death for us!
Often demons transform themselves into angels of light and take the form of martyrs, and in dreams they present us as coming to these (angels and martyrs); when we wake up, they fill us with joy and pride. Let this serve as a sign of deception. Angels, when they appear, show eternal torment, terrible judgment and persecution from the Kingdom of God, and those who wake up from such a dream, they fill with trembling and gloom.
If we begin to obey the demons in our sleep, then they will mock us even when we are awake. A person who believes in dreams is completely inexperienced, but a wise person is one who does not believe in them at all. Believe only those visions in dreams that announce torment and judgment to you. But if they lead you to despair, then these dreams are also from demons.''[ 1 ]
The God-pleasing John Cassian tells of a monk, a native of Mesopotamia, who lived in the greatest solitude and asceticism, but who fell through the deception of demonic visions in his dreams. The demons saw that this monk paid little attention to his spiritual development, that, on the contrary, he focused all his attention on physical feats and that he attributed the greatest value to them, and therefore to himself. Then they began to present to him visions in his dreams which, according to the demonic cunning, also occurred in reality. When the monk had become established in his confidence in his visions in his dreams and in himself, the devil presented to him in a luxurious vision in his dream the Jews enjoying heavenly bliss and the Christians suffering in hellish torments. At that time, the demon, of course, in the form of an angel or some Old Testament righteous man, advised him to convert to Judaism, so that he too would have the opportunity to participate in Jewish bliss, and the monk accepted it without hesitation.[ 2 ] What has been said is enough to show our beloved brothers, modern monks, how unwise it is to pay attention to, and even more so to believe, dreams, and how great harm can be caused by trusting in them. As a result of paying attention to dreams, trusting in them will inevitably creep into the soul. For this reason, paying attention to dreams itself is strictly forbidden.
Nature, which has been renewed by the Holy Spirit, is governed by completely different laws than fallen nature, which has sunk in its fall. The leader of the renewed man is the Holy Spirit. "The grace of the divine Spirit shone upon them, and dwelt in the depths of their minds; "The Lord is like a soul to them," said the God-pleasing Macarius the Great. [ 3 ] Both in a waking state and in a dream, they (regenerated people) live in the Lord, beyond sin, beyond earthly and carnal thoughts and fantasies. Their thoughts and fantasies, which during sleep are outside the human mind and will and which in other people operate unconsciously and according to the demands of nature, operate in them under the guidance of the Holy Spirit, and the dreams of such people have a spiritual meaning. Thus, the righteous Joseph was taught in a dream the secret of the incarnation of God - the Logos. In a dream he was commanded to flee to Egypt and return from it (see Matthew 1 and 2). Visions in a dream, which are sent by God, carry within them an undeniable persuasiveness. This persuasiveness is understandable to the saints of God, but it is incomprehensible to those who are still struggling with passions.
NOTES:
1. Scale, Appendix to the third lesson.
2. God-pleasing John Cassian, A Word on Reasoning – Benevolence, volume 4, in the Russian edition.
3. 7th word, chapter 12. God-pleasing Mark the Ascetic, Word on Repentance and Word on Baptism.
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