Wise sayings of the ascetics of the Orthodox Church. Quotes and sayings of the holy fathers

What is love?

Holy Bible testifies:

« God is love» (1 John 4:16).

Saint Gregory the Theologian(memory (25.1/7.2/.389):

“We honor love. For, according to the saying of the Holy Spirit, our God is love (1 John 4:8), and this name is more pleasing to God than any other name».

(St. Gregory the Theologian of "Creation" v.1, M., 2010, p.286).

Venerable Simeon the New Theologian (12/25/.3.1021):

« Love there is not a name, but divine essence communicable and incomprehensible and completely divine.

(Reverend Simeon the New Theologian of "Creation" v.3 "Divine Hymns" published by the Trinity-Sergius Lavra, 1993, p.220).

(20.12/2.1/.117)

“Epistle to the Trallians”: “... Establish yourselves mutually in faith, which is the flesh of the Lord, and in love that is the blood of Jesus Christ».

(“The writings of the apostolic men. In Russian translation with introductions and notes to them by Archpriest P. Preobrazhensky” Kyiv 2001, p. 288).

Bishop Anthony (Khrapovitsky), later metropolitan, First Hierarch of the Russian Orthodox Church Outside of Russia †28.7.1936):

« To believe in Christ means to believe in « love”, which received its highest justification through Him, recognize love as the highest law of life and be guided by it.”

/ Ep. Anthony (Khrapovitsky) "Collected Works" v.2, p.103 / (Quote from the book: S.M. Zarin "Asceticism according to Orthodox Christian teaching" M., 1996, p.364).

German theologian and philosopher, one of the greatest Christian mystics, Meister Eckhart(c.1260-c.1328):

“Today the Epistle is read, in which St. John says, "God is love, and he who abides in love abides in God, and God in him" ( 1 Jn. 4.16). However, I say: god love and whoever is in love is in God, and He is in him.” When I say "God is love" I mean one whole. For think, if they say "God is love", then the question may arise, what kind of love, because there is more than one love, and thus you can turn away from the whole. But in order to keep this whole before me, I say: god love».

God entraps all creatures with His love in order to arouse in them the desire to love Him. If I am asked what God is, I will answer: God is good, as such He pursues all creatures with His love, and only in order to direct their love back to Himself; what kind of happiness God gives; being Himself the goal of their strivings.”

(Meister Eckhart "Spiritual Sermons and Reasonings" St. Petersburg, 2008, p.201).

Savior:

In response to the Pharisee's question:

"Teacher! Which greatest commandment in the law? Jesus said to him: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and greatest commandment; the second similar her: love your neighbor as yourself, on these two commandments hang all the law and the prophets.” (Matthew 22:36-40).

Apostle Paul:

“Most of all, put on love, which is totality of perfection"(Col. 3:14).

Saint Maxim the Confessor (21.1/3.2/.662):

"Or, to put it briefly, love is the fulfillment of all blessings; being faithful, steadfast and always abiding, it leads and leads those who live in it to God, the Highest Good and the Cause of all good.

"…" As a matter of fact, she's the only one represents man as existing in the image of the Creator…”.

(“The works of St. Maximus the Confessor, book 1 “Theological and ascetic treatises”, 1993, p. 147).

Saint John of the Ladder (30.3/12.4/.649):

« Love there is a giver of prophecy; love is the culprit of miracles; love is the abyss of radiance; love is a source of fire in the heart, which, the more it flows, the more inflames the thirsty. Love is the affirmation of the Angels, eternal prosperity.

(“The Reverend Father of Our John Abbot of Mount Sinai LADDER”Jordanville, N. Y., 1963, p. 250).

Reverend Abba Felassius (†660):

"ONE LOVE combines creatures with God and among themselves in unanimity».

(“The Philokalia”, v.3, M., 1998, p.313).

Savior:

“I give you a new commandment, that you love one another, like me loved you So and let you love one another; That's why everyone will know that you are my disciples, ifyou will love each other» (John 13:34-35).

Bishop of the Caucasus (30.4. / 13.5/1867):

“Love for your neighbor is the path that leads to love for God: because Christ deigned to mysteriously put on each of our neighbors. but in Christ is God ( Matt. 10,34,35,36)».

I, M., 1993, p.121).

Saint Silouan of Athos (11.9/24/.1938):

“Blessed is the soul that loves its brother, for OUR BROTHER IS OUR LIFE / so highlighted in the cited source - compiler/. Blessed is the soul that loves a brother: in it the Spirit of the Lord lives tangibly, and gives her peace and joy, and she weeps for the whole world.”

("Elder Siluan. Life and Teachings" M. - Novo-Kazache - Minsk, 1991, p.335).

Holy Righteous John of Kronstadt (20.12.1908/2.1.1909):

"Dislike, enmity or hatred should not be known between Christians even by name. How can there be dislike among Christians! Everywhere you see love, everywhere you smell the fragrance of love. Our God is the God of love; His Kingdom is the Kingdom of love; out of love for us, he did not spare his only begotten Son and gave him to death for us (Compare Rom. 8:32). And you - express love everywhere, at home - at home (they are embodied in baptism and chrismation with the cross of love and wear the cross, eat the Supper of Love with you in church). In the church there are symbols of love everywhere (Crosses, the sign of the cross, saints who have pleased the love of God and neighbor) and the Most Embodied Love. In heaven and on earth, love is everywhere. It is infinite as God is infinite. She rests and delights the heart like God, while enmity kills soul and body. How else will you not love when everywhere you hear a sermon about love, when only the devil who kills man is not love, but eternal enmity.

(St. Right. John of Kronstadt “Creations. Diary. Vol. 2, 1859-1860, M., 2003, p. 215).

Apostle John the Evangelist:

"We know that we passed from death to life,because we love brothers; he who does not love his brother abides in death. Any,hatinghis brother, there is HUMAN-KILLER; and you know that no murderer has everlasting life" (1 John 3:14,15).

Venerable Ephraim the Syrian (28.1/10.2/.373-379):

“Unfortunate and pathetic, who is far from love. He spends his days in sleepy delirium. And who will not weep for that person who is far from God, deprived of light and living in darkness? For I say to you, brethren: in whom there is no love of Christ, THAT ENEMY TO CHRIST. “...” In whom there is no love, he is blinded by the mind, he friend to the devil…».

(St. Ephraim the Syrian "Creations" v.1, M., 1993, p.7).

Saint Silouan of Athos:

“The Holy Spirit is love; and this love is poured into all the souls of the holy inhabitants of heaven, and the same Holy Spirit on earth, in the souls of those who love God. "..."

But although I loved to pray, I did not avoid sins. But the Lord did not remember my sins and gave me to love people, and my soul desires that the ALL UNIVERSE was saved and was in the Kingdom of Heaven, and saw the glory of the Lord, and enjoyed the love of God».

("Elder Siluan. Life and Teachings" M. - Novo-Kazache - Minsk, 1991, p. 252).

On the love of enemies

Savior :

“You have heard that it was said, ‘Love your neighbor and hate your enemy.

AND I I tell you: LOVE YOUR ENEMIES, bless those who curse you, do good to those who hate you, and pray for those who despitefully use you and persecute you; May you be sons of your Father in heaven…” (Matthew 5:43-45);

“And as you want people to do to you, so do you to them.

And if you love those who love you, what credit is that to you? for even sinners love those who love them.

And if you do good to those who do good to you, what credit is that to you? for sinners do the same.

And if you lend to those from whom you hope to receive back, what thanks do you have for that? for even sinners lend to sinners in order to get back the same amount.

But you LOVE YOUR ENEMIES and do good, and lend, expecting nothing; and your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and the wicked.

And So be merciful like your father merciful" (Luke 6:31-36).

god-man Jesus ChristHe not only demands love for enemies from His followers, but He Himself manifests it.

On the Cross:

“And when they came to the place called Skull, there they crucified Him and the malefactors, one on the right, and the other on the left.

Jesus did say: Father! forgive them because they don't know what they're doing. And they divided His clothes, casting lots.

And the people stood and watched. The leaders laughed along with them ... " (Luke 23:33-35).

Reverend Abba Isaiah(†IY c.) in his "Seventh Word" draws attention to the fact that at the Last Supper the Lord Jesus Christ

“as he washed the feet of the other disciples, so washed the feet and Judas without making a distinction.

(“Philokalia” vol. 1, 1963,Jordanyille, N.Y., p.238).

BUT shegumen John(Alekseev; †1958) adds:

“After the solemn procession to Jerusalem, the Lord at the Last Supper instituted the sacrament of Holy Communion, and Judas was partaking of the Body and Blood Savior of our Lord Jesus Christ."

(Hegumen Ioann "Letters of the Valaam Elder" M., 1992, p. 83).

saint John Chrysostom (14/27/.9.407):

“It is dissatisfied to pray for our salvation, if, at the same time, we do not pray according to the laws that Christ laid down for this. What laws did he lay down? Pray for enemies even though they made us sad. And if we do not do this, then we are lost, as can be seen from what happened to the Pharisee ... ".

(Quote from the book: "Holy Fathers on Prayer and Sobriety" M., 1992, p.79).

Hieromonk of the Kiev-Pechersk Lavra Vladimir (Musatov):

“Whoever wants God to hear his prayer, when he stands before Him and stretches out his hands to Him, first of all, even before praying for your soul, must pray with all my heart for your enemies. For this good deed, God will hear him, if the subject of prayer is pleasing to Him.

(“Questions of a cell student with the elder’s answers to them about various soul-saving subjects” reprint of the 1855 edition, M., 1996, p. 67).

Hieromartyr Ignatius the God-bearer"Epistle to the Smirnians":

"But I'm protecting you from animals in human form which you not only must not take to yourself, but, if possible, don't meet them, a just pray for them“Will they repent somehow?”

(“Early Church Fathers. Anthology: Apostolic Men and Apologists” Brussels, 1988, p.135).

Hieromartyr Polycarp of Smyrna(23.2/8.3/.156) Philippians:

“Pray also for kings, for authorities and princes, even for those who persecute and hate you and for the enemies of the cross, so that the fruit of your faith may be manifest to all, and you yourselves may be perfect.”

(“Early Church Fathers. Anthology: Apostolic Men and Apologists” Brussels, 1988, p.156).

Saint Simeon of Thessaloniki(† September 1429) in the "Epistle to Christians living in a Muslim environment" writes:

“From now on, brethren, rejoice as you suffer and endure for Christ, and, brethren, seeing how we are oppressed, do not be offended, but strengthen yourself even more and strengthen others when one of the pious and righteous suffers. Support those who are persecuted with the power of your voice, with words of steadfastness and works of mercy; for the sake of love, lead them to the hope of those who waver, so that you too can be heirs with them, as the Apostle says: “Eye has not seen it, ear has not heard, and it has not entered into the heart of man.” what God has prepared for those who love Him." (1 Cor. 2:9). Have pity on the wicked, for we must also be merciful to them, and pray to God for them, who are fighting against us, for such is the work of the pious: to pray for those who persecute and beat.

And whenever they revile you, mocking us and everyone on earth as best they can, have more pity on them and with boldness in Christ answer that we rejoice more in this, and believe that we are the servants of God, because we are driven in this world, because we are hated by the pagans and suffer for Christ- for this He Himself taught us, saying that "you will be hated by all for My name's sake" (Mark 13:13)».

(Magazine "Alpha and Omega" 2004, No. 3 (41), p. 122-123).

Saint Silouan of Athos:

"But whoever does not love enemies cannot know the Lord and the sweetness of the Holy Spirit.

The Holy Spirit teaches us to love our enemies in such a way that their souls will pity them as if they were our own children.

There are people who wish their enemies or the enemies of the Church death and torment in hellfire. They think so because did not learn the love of God from the Holy Spirit for he who has learned will shed tears for the whole world.

You say that he is a villain and let him burn in hellfire. But I will ask you: if God gives you a good place in paradise, but you see in the fire the one to whom you wished the fire of torment, will you really not feel sorry for him, no matter who he is, even an enemy of the Church?

Or do you have a heart of iron? But heaven doesn't need iron. They need humility and the love of Christ, which is Pity for EVERYONE. / Similarly highlighted in the cited source - compiler/.Who does not love enemies, there is no grace of God».

(“Elder Siluan. Life and Teachings” M. - Novo-Kazache - Minsk, 1991, p. 256).

(†370):

“There are three virtues that always give light to the mind: not seeing wickedness in any person, doing good to evildoers you and the transference of everything that finds without embarrassment.

(“Philokalia” vol. 1, New York, 1963, p. 236).

Archpriest Valerian Krechetov reminisces about :

“Father Tikhon (Shevkunov) asked him what should be feared most of all, what is the worst for us, and the priest replied:“ dislike". “And in the Church?” “And in the Church.” "What do you recommend?" - " Love for everything».

Saint Basil of Kineshma (31.7/13/.8.1945):

"The commandment of love remains always obligatory to all dissenters without exception, no matter how far they have gone from Christ's truth».

(St. Basil Bishop of Kineshma "Conversations on the Gospel of Mark" M., 1996, p.321).

Venerable Anthony the Great (17/30/.1.356):

“Forgetting a good and charitable life and wise not according to right and God-loving dogmasshould not hate, but more SORRY as impoverished in reasoning and blind in heart and mind: for, taking evil for good, they perish from ignorance.

(“Philokalia” vol. 1, 1963,Jordanville, N.Y., p.58).

Rector of the Valaam Monastery hegumen Khariton (†1947):

“... often words, mind and heart go different ways and harmony is broken.

And this harmony must first be restored in oneself. Otherwise, defending even the cause of truth, it will be difficult to keep peaceful feelings to hostile opponents, a without this - everything is not in use, and inner harmony is broken and upset.

To still greater indignation lead the soul to the thought that people are to blame for its disorder, not herself, darkened by its own. internal turmoil. After all, people even if they are delusions, they are worthy of pity, not contempt and hatred. Thoughts about the guilt of other people are what kind of rebellion they produce in the spiritual temple. And vice versa, thoughts of regret and compassion for them, even if they are erring, what peace they bring to the soul. This, I believe, has been experienced by everyone who watches over his soul.

(Magazine "Alpha and Omega" 2009, No. 1 (54), p. 277).

AT "Liturgy of Gaulish and Hispano-Gothic" Read about the love of God

“... and since everything came from You, You are in everything; for You are so exalted that You possess the heavenly, so accessible that You do not leave the earthly, and so loving , what you do not deprive the presence of your presence and hell».

(“Collection of ancient liturgies of Eastern and Western” Issue 4 and 5; reprint from 1877, published by the St. Vladimir Brotherhood, 1999, p. 82).

Saint Silouan of Athos:

“The Lord gave us the commandment: “Love your enemies” (Matthew 5:44). But how can you love them when they do evil? Or how to love those who persecute the Holy Church?

When the Lord was going to Jerusalem and the Samaritans did not accept Him, John the Theologian and James were ready to bring down fire from heaven and destroy them for this; but the Lord mercifully said to them: “I did not come to destroy, but to save.” (Luke 9:54-56). So we must have one thought: that all be saved. The soul pities the enemies and prays for them that they have lost their way from the truth and are going to hell. This is love for enemies. When Judas thought of betraying the Lord, the Lord mercifully admonished him; so we must deal graciously with those who err, and then we will be saved by the mercy of God.”

("Elder Siluan. Life and Teachings" M. - Novo-Kazache - Minsk, 1991, p. 341).

Reverend Isaac the Syrian:

“And what is a merciful heart? … The burning of the human heart about all creation, about humans, about birds, about animals, about demonsand about every creature. When remembering them and looking at them, the eyes of a person exude tears, from great and strong pity that embraces the heart. And from great compassion his heart is reduced, and it cannot endure, or hear, or see any harm or small sorrow undergone by the creature. And according to this and about the wordless, and about the enemies of truth,and about those who harm him / Syrian version: “ about those causing her (i.e. truth) harm"," about those causing damage to it "(Quote from the book: Hieromonk Hilarion (Alfeev) "The World of Isaac the Syrian" M., 1998, p.47) /, hourly with tears brings a prayer to be saved and have mercy; and he also prays for the nature of reptiles with great pity, which without measure is aroused in his heart until he becomes like God in this.».

(“The creations of our holy father Isaac the Syrian, the ascetic and hermit, who was the bishop of the Christ-loving city of Nineveh, Ascetic Words”, ed. 3, Sergiev Posad, 1911, p. 299).

Saint Silouan of Athos:

“The Lord taught me to love my enemies. Without the grace of God we cannot love our enemies, but the Holy Spirit teaches love, and then pity even the demons that they have fallen away from good, have lost humility and love for God.”

(“Elder Siluan. Life and Teachings” M. - Novo-Kazachye - Minsk, 1991, p. 340).

Mr. Drositis Panatiotis, Honorary President of the Court of Appeal, testifies:

“The love of the Elder was unsurpassed. It extended to all people, to all creation, even for demons. I saw how in his kaliva he received a man unknown to him, professing a different religion. He hugged him with such warmth and cordiality, as if it were his beloved brother. From the Elder's own lips I heard that when he with tears prayed for the miserable state he's in devil, he appeared to him and began to ridicule him. I saw how he even took care of plants, ants, reptiles and other representatives of the animal kingdom with tenderness and love.

(Hieromonk Isaac "The Life of the Elder Paisius the Svyatogorets" published by the house of Holy Mountain, M., 2006, p. 530-531).

Saint Ignatius (Bryanchaninov), Bishop of the Caucasus:

“Those who are deprived of the glory of Christianity are not deprived of another glory received at creation: they are the image of God.

If the image of God is thrown in the flames of a terrible hell, and there I have to respect him.

What do I care about flames, hell! The image of God is cast there according to the judgment of God: it is my business to preserve reverence for the image of God, and so save yourself from hell.

And the blind, and the leper, and the crippled, and the infant, and the criminal, and honor the Gentile, as the image of God. What do you care about their infirmities and shortcomings! Watch over yourself so that you do not lack love.

(St. Ignatius Brianchaninov "Ascetic Experiences" vol.I, M., 1993, pp. 125-126).

Gerontissa Gabrielia:

« You can't be a Christian and not love everyone equally. Both Orthodox and non-Orthodox. And our faith and another faith, and foreigners. We are not responsible for where we are born.”

(Nun Gabriela "Feat of Love - Gerontissa Gabrielia 2.10.1897-28.3.1992" published by the Holy Intercession Monastic Community, 2000, p.223).

Saint Silouan of Athos:

“Christ prayed for those who crucified Him: “Father, forgive them not this sin; they don't know what they're doing." Archdeacon Stefan prayed for those who stoned him, so that the Lord would not impute this to them as a sin. And if we want to keep grace, we must pray for our enemies. If you do not pity the sinner who will be tormented in the fire, then it means that you do not have the grace of the Holy Spirit but an evil spirit lives in you, and while you are still alive, try to free yourself from it by repentance.

(“Elder Siluan. Life and Teachings” M. - Novo-Kazache - Minsk, 1991, p. 319).

Archpriest Valerian Krechetov remembers Archpriest Nicholas (Guryanov):

“Batiushka warned in every possible way against manifestations of dislike. When I spoke about the transfer of the relics of St. Athanasius Sakharov, about how the relics were carried along the path along which Vladyka was taken to the monastery for interrogation, I said that now St. Athanasius reigned with glory and remains there, in the monastery, and those who he was tortured - in hell. Batiushka remarked to me that I shouldn’t have said that.”

(“Memories of Elder Nikolai Guryanov” M., 2003, p.22).

Venerable Abba Isaiah of Nitria (†370):

« Woe to us that while the retreat holds on for so many years and is very many left the Orthodox faith We don’t shed tears, we don’t get sick of our hearts, we don’t refrain from our passions, but we add sins to sins, so that for our evil deeds and unbelief, we immediately receive bitter eternal torment in hell!”

("Philokalia" vol. 1, New York, 1963, p. 326).

Life of St. Paisios the Great(19.6/2.7/.†Yc):

“... After the saint had prayed for quite a long time and incessantly propitiated God's bounties, God's mercy was bowed down by his prayers; for the Savior does not despise the prayers of those who love Him. The Lord Himself appeared to the holy elder, and the Knower of Everything asked him:

“For whom do you cry to Me day and night? is it not about rejected from me and now passed on to enemies- a cursed man who was once a monk, and now became a Jew? Is it not for this person that you are praying, my saint Paisios?”

The elder said to the Lord:

“For him, I pray Your goodness, philanthropic Vladyka. Looking at Your bounties, calling everyone to salvation and not wanting the death of a sinner, but awaiting his conversion, - for the sake of these Your bounties, I dared to pray for him Your kindness: call, good Shepherd, a lost sheep, call again to Your fence and be merciful to him".

At this prayer, the Lord said to him:

- "Oh, my saint! your piety is great: for you,imitating my love,care about the salvation of sinners; therefore, do not grieve: what you ask will be given to you.”

(“Lives of the Saints of St. Demetrius of Rostov. June”, published by Vvedenskaya Optina Pustyn, 1992, pp. 442-443).

Venerable Macarius the Great (19/1.2/.1.390-391).

“The Ancient Patericon says: “They told about Abba Macarius the Great: once, passing through the desert, he found the skull of a dead man lying on the ground. The old man, hitting the skull with a palm stick, said to him: who are you? - answer me. The skull answered: I was the chief priest of the pagans who lived in this place; and when you, Abba Macarius, spirit-bearer, merciful to those who suffer in torment, pray for them then they feel some consolation.”

(“Ancient patericon set out in chapters” M., 1991, p.34-35).

Elder Paisios the Holy Mountaineer (†12.7.1994):

“The question of where God will place me after my death does not interest me. I threw myself aside. I do good not to go to Heaven.

For me, it is preferable that those unfortunates who live far from God should taste at least a little Paradise. After all, we, at least, have tried what heavenly joy is, while they are already living in hellish torment in this life.

Citing this statement of the Elder, his biographer writes: “The Elder asked God to free one soul, tormented in hellish torments, and he himself would be sent in his place. “I would have prayed for myself to be excommunicated from Christ according to my brothers” / “I would like to be excommunicated from Christ for my brothers, my relatives according to the flesh” (Rom. 9:3)/ - wrote the holy apostle Paul. How close was the disposition of Elder Paisios to these apostolic words.

(Hieromonk Isaac "The Life of the Elder Paisius of the Svyatogorets" published by the house of Holy Mountain, M., 2006, p.537).

Hieromonk Dionysius (Ignat):

“The elder passed away on May 11, 2004 at the age of 95, of which he spent 81 years in the monastery, including 78 years on Mount Athos, 67 of them in the cell of St. George "Kolchu", and for 57 years he nourished numerous spiritual children from all over the world.

“We will have love for our neighbor, but not hypocritical love, that is, when I choose: this one, they say, is crafty, that one knows what else. I must love everyone as myself, for this is what the Church commands me to do. This is the truth and Orthodoxy. That is, that we love everyone: Turks, Arabs, and people of other religions and peoples.

But God does not command me to change my faith according to their faith or our customs to suit their passions. We are not interested in what God will do with them. Everything around is His creation, and He will judge everyone with a judgment incomprehensible to our mind.

The saints, even in the flesh, will inherit the kingdom. The nature of the flesh demands rest for itself, but they strive more for contrition; embittered - rejoice, in illnesses - do not heal themselves. Our nature delights in glory, but they, who are promised, console themselves, conceal the deeds of their mercy, and try to hide their piety. The nature of the flesh requires food; they exhaust it with fasts, thin it with feats. Nature has a propensity for marriage, but they curb it with abstinence, cut off all reasons for desire. Our nature pursues the comforts of life, but the saints, when they are offended, endure; when they are plundered, they endure generously. Therefore, it can be said that they renounce almost all carnal life. (27, 255).

Saints... as citizens of heaven serve God among the earthly. In a tireless struggle, they overcome carnal lusts, and, by the will of the Lord, make their body a sacred vessel. They direct the soul forces to spiritual contemplation and become the abode of God, so that He dwells in them. (28, 394).

For the sake of people, the grace of the Lord descended into the abode of the righteous, so that everyone could share His saving gifts, which He communicates to His servants. The love of the Lord led its secrets to the path of Life. The saints reached the promise in the midst of the tribulations of the flesh. They kept the truth, order, did their due, and in the name of truth, they calmed down in the pier from the hustle and bustle of life. My thought flowed in their wake, and I saw death, which had long been mortified in them and turned into nothing, as it were. (28, 395).

Who has seen whole hosts feeding on one Glory? Their robes are light, their faces are radiance; they constantly absorb and exude the fullness of the grace of God. In their mouths is the source of wisdom, in their thoughts is peace, in knowledge is truth, in research is fear, in praise is love. Rev. Ephraim the Syrian (29, 400).

The saints not only have words, but even their faces are filled with spiritual grace. (36, 44).

The saints, burning with love for the Lord and lifting up sacred songs, did not even feel sorrows, but completely indulged in prayer (37, 162).

Such is the custom of the saints: if they (by the permission of God) do something bad, then they solemnly show it, they groan every day and make it open to everyone, but if it is something noble and great, then they hide it and consign it to oblivion. (37, 313).

Such are the souls of saints: in order to correct others, they sacrifice their own safety (37, 353).

For this, the grace of the Spirit described for us the life and work of all the saints ... so that we might know how they, being of the same nature with us, performed every virtue, so that we would not be lazy to strive in it. (38, 89).

The souls of the saints are such that they sympathize with the suffering, and do not envy the happy, but rejoice, rejoice, console themselves, seeing those who receive blessings. (39, 498).

With holiness, God combined magnificence, because there is nothing more magnificent than a saint ... because God rests in the saints as a Holy One. Therefore, He does not place them before His own face, but receives them into His own sanctuary and makes them His partners and partakers of His glory of the Kingdom. (39, 927).

The souls of the saints are filled with meekness and philanthropy both towards their own and towards strangers; they are pitiful and wordless (43, 832).

Not only deliverance from sins makes one holy, but also the presence of the Spirit and the wealth of good works. Saint John Chrysostom (46, 883).

The height of holiness and perfection do not consist in the performance of miracles, but in the purity of love. And this is true: miracles must stop and be destroyed, but love will always remain (). Rev. John Cassian the Roman (Abba Nesteroi 53, 441).

The souls of the saints, with all that is still connected with the body and in this world, are united with the grace of the Holy Spirit, are renewed, changed for the better and are resurrected from mental death; then, after being separated from the body, the shining non-evening light also departs into glory ... (60, 382).

Holy souls are free from vanity. Adorned with the bright and royal robe of the All-Holy Spirit and filled primarily with the glory of God, they not only do not care about human glory, but even when people surround them with it, they pay absolutely no attention to it. 61, 135).

The meaning of the words “whoever receives a prophet, in the name of a prophet, will receive a prophet’s reward” (), in short, is this: whoever, for some other need or other pretext, honors good, he will not yet participate in the glory of another, but he will be glorified together with the good, who honored the good for the sake of the good itself. For many honor the prophets or the righteous, either for the glory of man, or for worldly gain. Others are busy with this, spend money on it, and no one will say about them that they will accept the "prophet's reward." But whoever, with a frank soul, looking at the good, honors the saints, he will justly be glorified along with the saints. Rev. Isidore Pelusiot (115, 772).

Your God and Lord is holy, and expects this from you: “Be holy, because I am holy” (). You must also keep the holiness given to you in Baptism, and for the sake of this, keep yourself from all filthiness of the flesh and spirit, avoid all impurity and other things that exclude fellowship with God and His Son Jesus Christ (104, 1661).

Just as a farmer goes out into the field to cultivate the land, a merchant comes to a shop to trade, a student goes to school to study, a judge comes to judge and seek the truth, a warrior goes out to battle to struggle against enemies and defend his fatherland, so a Christian enters Christianity in order to live holy, to please Christ the Lord and faith in Him - seek eternal salvation from Him (104, 1661–1662).

True holiness is not shunned by any sinners. The true saint hates sin, but not sinners; it abhors sins, but it does not abhor sinners. The scribes and Pharisees, haughty with imaginary holiness, abhorred sinners, and therefore they reproached the apostles: “Why does your Teacher eat and drink with tax collectors and sinners?” (). But Christ, the Most Holy of Holies and the Source of Holiness, did not abhor any sinners. This is followed by His holy servants, who turn away from sins, but not from sinners: they hate sins, but they sympathize and sympathize with sinners. Let the haughty Pharisees' pride, which is abhorred by sinners like themselves, be put to shame! Saint Tikhon of Zadonsk (104, 1662).

Abba Lot came to Abba Joseph and said: “Abba! according to my strength, I do a small fast, and prayer, and reflection, and silence, and according to my strength, I keep myself undefiled from thoughts. What should I do?" The elder, standing up, stretched out his hands to the sky - and his ten fingers became like ten fiery candles - and answered: "If you want, be all fire." Ancient Patericon (73, 39).

Elders Sir, John and Paul visited Abba Anuf. And he began to remember the exploits and merits of each of them before God. And then Paul said: “The Lord has revealed to us that in three days He will call you out of this world to Himself. Tell us about your successes in spiritual life, about your deeds with which you pleased the Lord. You are no longer in danger from vanity: you will soon leave this world. So leave the memory of your deeds for the edification of your descendants...” “I don’t remember great deeds,” Anuf said in response. I was careful not to let lies come out of my mouth after confessing the Truth. And lest, having loved heavenly things, I should not deviate from earthly passions. In all this, the grace of God helped me. Yes, and I did not need anything earthly: the angels of God brought me the food that I wanted to have. And I knew, by the grace of God, about everything that was happening in the world... My heart was always enlightened by the light of God, and, illuminated by it, I did not need sleep - the desire to see the Lord always flared up in me... By the grace of God, my The Guardian Angel did not depart from me, teaching me every virtue in this world. And this light stood inextinguishably in my soul. And the Lord fulfilled all my petitions without delay... Often He showed me the darkness of those Angels standing by Him. I saw the faces of the righteous, and hosts of martyrs, and cathedrals of monks to all the saints, in purity of heart silently glorifying the Lord. I saw Satan and his angels condemned to eternal fire, as well as eternal bliss prepared for the righteous. Life of the Desert Fathers (77, 67).

In the places where Julian the Stylite lived, a lion appeared, devouring many wanderers and natives. One day, the elder ordered his disciple Pankratius: “Go two miles from here to the south. You will find a lion lying there. Tell him: the humble Julian, in the name of Jesus Christ, the Son of God, commands you to move away from this area. The brother went there and found the lion. And as soon as he said what he was commanded, the lion left. Spiritual meadow (75, 75).

In the life of St. Gerasim it is said that animals also obeyed him, having preserved the image and likeness of God. So, a huge lion came to him and began to graze the monastery donkey, which brought water to the monastery: the lion brought him and took him away. Once, when the lion fell asleep, Saracen merchants passed by and took away the donkey. Waking up, the lion began to look for the donkey, but to no avail. The servant thought and told the monk that the donkey had been torn to pieces by a lion. As a punishment, the elder forced the lion himself to deliver water to all the brethren, and the lion humbly obeyed. Once, when the lion was going to the monastery, he saw Saracen merchants and with them a stolen donkey. The Saracens, seeing the lion, fled in horror, and the lion and the donkey returned to the monastery. The monk, seeing a strange sight, smiled softly and said to one of his disciples: “Why did we punish the lion in vain? Let him go. Let him go where he wants." The lion left, but once a week he would definitely come to the old man to caress him. When the monk died, the lion ran to the monastery, looking for his benefactor and, not finding him, began to roar loudly. The brethren brought him to the grave of the monk, the lion lay down beside him and died. Thus, the legend concludes, God glorifies those who glorify Him and live in His image and likeness. Prologue in the Teachings (81, 523-524).

Once, the Monk Cosmas of Athos fell seriously ill, and in his illness, due to human weakness, he really wanted fish. And what? God, who fed Elijah through the ravens, comforted the saint Whom with His paternal providence. Saint Kosmas suddenly saw a desert eagle, which, descending from a height, laid fresh fish near his cave. And it must be said that the spiritual elder Christopher labored in the neighboring desert. At this hour, for his own meal, he was preparing the fish brought to him, washing it in water, but suddenly an eagle swooped in, snatched the fish from his hands and disappeared from sight with it. When Saint Cosmas, having thanked God for the miraculous care of him, was preparing fish for himself and was just about to start eating, he suddenly heard a mysterious voice: “Leave a little for Christopher, too, because this is his fish.” The next day, Christopher, indeed, appeared to the saint and, as soon as he prayed in front of his cave, the monk said to him: “Welcome, father, I was expecting you, and I left part of your fish so that you would strengthen your strength.” When Cosmas told Christopher how God gave him the fish, and when Christopher, in turn, told him how the eagle stole it, they rejoiced spiritually and glorified God, who so wonderfully takes care of them. Athos Patericon (84, 312).

It is said that the Monk Demetrius of Prilutsky, endowed with extraordinary beauty, from a young age loved the biblical story of the chastity of Joseph and even led a severe fasting life so that his perishable beauty would fade, but the more he asceticised, the more enlightened his face was, flourishing from fasting, as once with three Babylonian youths. Therefore, he covered his face with a monastic doll and did not allow himself to talk with the laity, especially with women, so that few could see his face. One of the eminent Pereyaslav women, who heard about the excessive beauty and chastity of this new Joseph, was curious to see his face. And she succeeded once in church, when he was preparing for worship. But suddenly a terror attacked her, and her whole body became weak and weak. The brethren, seeing her, barely alive, in front of the doors of the monastery, begged the monk to give her permission. Touched by her tears, he only said, “Why would you want to see a sinner already dead to the world?” And with the sign of the cross he restored her health (90, 158).

In 1439, Khan Ulu-Mahmet, having established himself in Kazan, began to push his power beyond the borders of Russia. His son Mamotyak attacked Nizhny Novgorod and its environs. Crowds of predatory Tatars, like waves, spread over Russian villages and devastated them. They unexpectedly flooded into the Makariyev monastery, devastated it, beat the monks, and Makariy himself was taken prisoner. When Ulu-Mahmet saw Macarius, learned about his high life and charitable love, he indignantly said to his robbers: “If this man is really like that, why did you lay hands on him? Or do you not know what kind of insult to such meek people God is angry, Who is alone - for them and for us ?! He honorably released not only Macarius himself, but, at his request, many Russian captives with women and children, and Macarius begged for himself another permission to bury the murdered brothers in the devastated monastery. “Here is a man of God,” said the khan, “he cares not only for the living, but also for the dead.” Trinity Patericon (90, 349). When Saint Andrew embarked on the feat of foolishness, Satan attacked him with such force with demons subject to him that Andrew thought that the last hour had come for him. He exclaimed: “Holy Apostle John the Theologian, help me!” Immediately after these words, thunder struck and an old man appeared with menacing eyes, whose face was as bright as the sun, and many people appeared with him, dressed in white robes. The cries of demons were heard: “Have mercy on me”, “Have mercy on us!” Then the people dressed in white robes disappeared, and the demons also disappeared. The elder said to Andrew: “You see how soon I came to your aid, and know that I care about you. God Himself commanded me to lead you to salvation. Be patient, and endure everything without grumbling. The time is not far off when you will have complete freedom.” Andrey asked: “My lord, tell me, who are you?” The elder answered: “I am the one who reclined on the chest of the Lord.” And having said this, he hid from the eyes of Andrew, who glorified the mercy of God shown to him. (81, 25–46).

The pious craftsman Nicholas lived in Constantinople, who had an ardent love for Saint Nicholas and always honored the days of his memory with special zeal. When old age came to this man, he was unable to work and reached extreme poverty. The day of the Saint was approaching, and Nicholas thought about what he would celebrate the holiday for. He expressed his grief to his wife, and she answered him: “You know, my lord, that we are both old and close to death, why shouldn’t we, perhaps for the last time, honor the memory of the Saint? Here I have a carpet, what is it for us? Go sell it and buy everything you need for the holiday.” Nikolai was delighted with his wife's offer, took the carpet and went with it to the marketplace. There he was met by an unknown elder and asked: “Where, my friend, are you going?” - "To bargain," answered Nikolai, "I need to sell the carpet." The elder said: “And what price would you like to charge for it?” - “It used to cost eight pieces of gold,” said Nikolai, “and now I’ll take how much you give.” “Would you like to take six pieces of gold?” the old man asked. Nicholas gladly agreed, because the carpet was no longer worth the money. He took the gold, gave the old man the carpet, and they parted. But before Nikolai had time to return home, the elder who bought the carpet from him came to his wife, gave the carpet to her and said: “Your husband, my old friend, asked me to take this carpet to you.” The husband, seeing the carpet, was amazed, and when he came to his senses, he thought: is this not a miracle of the Saint? He asked his wife, "Who brought the carpet?" The wife answered: “A handsome old man, dressed in bright clothes.” Then the husband showed the gold left from the sale of the carpet, as well as food, wine, prosphora and candles bought for the feast of the saint, and said: “Lord lives! I believe that the one who bought the carpet from me was none other than Saint Nicholas himself. When I sold him a carpet, none of those who were near me saw him and thought that I was talking with a ghost. Here the wife realized that the saint of God had done a miracle with them, and both of them thanked and glorified the Saint. Prologue in the Teachings (81, 672-678).

Saints become like Jesus Christ and see the glory of God

Look from above. My God, and deign to appear to me and converse with the poor. Open the Heavens and show me Your light, or rather, open my mind, and now, as before, entering into me, speak through my unclean tongue and refute the lies of those who say that now there is no one who can reasonably see God, and until that time there had been no one but the apostles. But even they did not even see, they say, clearly God, Your Father, teaching that He remains invisible to all, equally invisible, and citing the saying of Your beloved disciple John, saying that no one has ever seen God (; ) . Tell me quickly, my Christ, what should I do so that I do not appear to the foolish as a talker? Write, He said, what I will say, write and do not be afraid. I am God before all days, times and years, and even before all ages, before all creatures, visible and intelligible, above mind and word, above any concept. I was alone with one and only, and with Me there was nothing, not only from the visible, but even from the invisible. Truly I was before I happened . I am alone - uncreated with the Father and My Spirit, I am alone - without beginning from My Father without beginning. None of the Angels, or the Archangels, or any of the other ranks have ever seen either My nature, or Me Himself - the Creator entirely, as I am, but they see only one ray of glory and a certain outpouring of My light - and they adore. Like a mirror that receives the rays of the sun, or like crystal pierced by light at noon, so they all receive the rays of My Divinity. All in all, none of the Angels, nor of the people, nor of the holy Powers has yet been honored to see Me. For I am beyond everything and invisible to all. However, not out of envy, of course, I do not allow them to see Myself and not because I hide and do not appear so that I would be ugly, but because no one has yet been found worthy of My Divinity, and because it is impossible for a creature to be equal Creator. Yes, it's not good for them. Those who see a small reflection of My light mysteriously learn that I truly am, and know that I am the God who produced them, and in amazement and fear glorify Me and serve. For it is impossible for God to produce another nature, equal in power to the Creator and homogeneous with Him, because it is absolutely impossible for a creature to be consubstantial with the Creator. For how can creation ever equalize with the Uncreated? You acknowledge this and will not deny that creatures are inferior to Him Who always exists, without beginning and uncreated, and as different from Him as a chariot and a saw are from the master who made them. So how can a chariot know the one who made it, or like a saw, tell me, know the one who moves it, if the one who made them does not give them That is, was before he was born as a man; before being incarnated. knowledge and will not put sight into them, which is impossible for all creatures? So, absolutely no man or angel has received the power to give breath to others or to give them life. The Lord of all, who alone has power and might, as the source of life, produces animate beings, which, of course, He wills, and, as an Artist and Master, He grants to everyone what He wants and wills. To Him be glory and power now and forever. Amen (59, 80–82).

Hymn 16. All the saints, being illuminated, are enlightened and see the glory of God, as far as it is possible for human nature to see God.

The invisible is far from the visible

And from the creatures - He who produced them from the beginning,

From perishable - Imperishable and from darkness - light.

The mixing of these natures happened when God came down to earth.

For then my Savior united the separated natures.

But the blind do not see this unity, and the dead

They say they don't feel it at all

And they think that they live and see, oh, extreme madness!

Not believing, they say that no one has experienced this

Did not know or did not feel, that is, did not see in a sensual way;

We only hear and learn about it with words.

But, O my Christ, teach me what to say to them,

So that from great ignorance and unbelief

Throw them out and let them see You, the Light of the world.

Hear, fathers, the divine words and understand,

And you will know the unity that happens with consciousness,

And feeling, of course, and experience, and vision.

God is invisible, but we are, of course, visible.

Therefore, if He Himself unites by will with sensible beings,

Is it not consciously that the union of both should take place?

But if you say that it happens without consciousness and feeling,

This, of course, is the connection of the dead, and not of Life with the living.

God is the Creator of creatures, and the creatures are us.

If God the Creator descended to the creature

And he was united and the creature became like the Creator,

That truly she must feel in true contemplation,

That the created is inexpressibly united with the Creator.

If we do not allow this, then faith is lost.

And all hope for the future has vanished.

"Then there will be no Resurrection, no Universal Judgment,

Since we are creatures, as you say, insensibly

We unite with the Creator without understanding anything.

And God then suffers through you, as if He is not

Life, and, uniting with us, does not inform us of life.

The Creator is imperishable, the creatures are perishable,

d For having sinned, not only the body,

But they also subjected the very souls to corruption.

For this reason, we are both body and soul

Perishable, like the decay of spiritual death

And sin all together obsessed.

So, if the imperishable by nature united with me, the corruptible,

It will truly be one of the two that I want to say:

Or He will change me and make me incorruptible,

Either the incorruptible will change into corruption, and thus

I may not know that He suffered

And he became like me. If I became

All incorruptible out of perishable, clinging to the Imperishable,

How could I not feel it? like experience

Did I not know what I became, having become what I was not?

For whoever says that God, uniting with people,

Does not tell them divine imperishability,

But rather, He Himself is swallowed up by their corruption,

He teaches about the death of the Immortal

And he blasphemes, himself completely falling away from Life.

If this is not possible, then take something else.

And before the end try to partake of incorruption.

God is Light, we are in darkness,

Or rather, we ourselves are darkness.

Make no mistake, God does not shine anywhere else,

Except those only souls with whom He will unite before the end.

For others, if it shines, as the preachers of the truth have said,

It will appear to them like a completely impregnable fire,

Who will try everyone's work

And again he will be removed from them, as from unworthy ones.

They will accept a worthy torment.

For all that, here and there, the Light for souls is the same,

But we, having unenlightened souls, are darkness.

So, if that Light that is for souls unites with my soul,

Then it will either go out and become darkness,

Either my soul, enlightened, will be like light.

For when light is kindled, darkness disappears.

Such, after all, is the property of the visible light.

If this created light does that in you,

What enlightens your eyes and pleases your soul,

And makes you see what you haven't seen before

That which the Creator does not do, having shone in your soul,

He who said, "Let there be light," and immediately it happened?

So, what do you think, if He cleverly shines in your heart

Or in the mind, like lightning or like a great sun,

What can He do to an illumined soul?

Will he not enlighten her and give her

Know exactly who He is?

Yes, indeed it happens and it happens,

This is how the grace of the Spirit is revealed

And through Him and in Him, the Son and the Father.

And such a man sees Them as far as he can see,

And then from Them to that which concerns Them, he inexpressibly

Learns, and broadcasts, and describes it to everyone else,

Expounding divine dogma as taught

All previous holy fathers;

For thus they formed the divine Symbol,

Having become such, as we have said, they

Broadcast and talked with God and about God.

For who theologised about the Trinity Unity

Or who has put down heresies without becoming such?

Or who was called a saint without partaking of the Holy

Spirit? – No one ever, since the mental Light is perceptibly

Usually comes to those to whom He appears.

Those who say that they partake of Him without feeling,

They call themselves insensitive.

And we call them dead, devoid of life,

Although they think that they live. Oh seduction! oh madness!

But, O Light, shine on them, shine on them, so that when you see you,

They really convinced that You are truly the Light,

And those with whom you unite, liken to yourself and make

like a light.

Oh child , I always shine in the face of the faithful,

But they don't want to see me, or better, they close their eyes,

not wanting to look at me,

And they turn the other way.

Together with them I turn, standing in front of them,

But they look away again

And therefore they do not see the light of My face at all.

Some of them cover their faces

Others run away, completely hating Me.

So what should I do with them? I'm completely bewildered.

For to save them without their will and under compulsion -

This would seem mournful for those who do not want to be saved.

After all, good truly becomes good only by will,

Without will, good is not good.

Therefore, I see those who wish, and I am seen by them,

And I make them co-heirs of my kingdom.

Those who do not want, I leave with their desire in this world.

And they themselves are their own judges before the Judgment,

Since at the time when I shone - the unapproachable Light,

They alone created darkness for themselves,

Not wanting to see the Light and left in darkness (59, 82–87) .

Here, of course, the holy father writes, as it were, on behalf of the Holy Spirit or Christ - the mental Light, addressing St. Simeon with an answer.

Hymn 17. The connection of the All-Holy Spirit with purified souls occurs with a clear feeling, that is, consciousness; and the souls in which this happens, He makes similar to Himself, luminous and light.

All the saints are truly members of Christ God and as members are united with Him and united with His Body, so that Christ is the head, and all the saints from the beginning to the last day are His members. And all of them together make up a single Body... Others of them are in the rank of hands that do things until now, fulfilling His will, transforming the unworthy into worthy and presenting them to Him. Others, in the rank of the shoulders of the Body of Christ, carry each other's burdens, or, having laid on themselves the found dead sheep that wandered in the mountains and precipices, bring it to Christ and thus Fulfill His law. Others - in the rank of the chest exude for those who thirst and hunger for the truth of God the purest water of wisdom and understanding, that is, they teach them the Word of God and give them the true bread that the holy angels eat, that is, true theology, as the confidants of Christ, beloved by Him. Others are in the order of the heart, which by love contain all people, receive the spirit of salvation within themselves and serve as a repository of the inexpressible and hidden mysteries of Christ. Others, in the order of the loins, give rise to divine thoughts, have the power of mysterious theology, and sow the seed of piety with the word of their teaching in the hearts of people. Others, finally, in the rank of bones and legs, show courage and patience in temptations, like Job, and stand motionless in goodness, do not shy away from the oncoming burden, but willingly accept it and cheerfully bear it to the end. In this way, the Body of the Church of Christ is harmoniously composed of all His saints from the beginning and is whole and perfect, so that all the sons of God, written in Heaven, may be one. (60, 383).

When the books of the conscience of the saints are opened, then Christ our God will shine in them, who now dwells in them in secret; and the saints shall become like Him, the Most High God (60, 412).

A person is then holy when he turns away from evil and does good, not because he is illuminated by good deeds, for not a single soul will be justified by the deeds of the law, but because through good deeds he is assimilated and likened to the Holy God. Venerable Simeon the New Theologian (61, 18).

The apostles saw in glory both the Savior and the prophets who appeared, partakers of this glory. From here we see that in Eternal Life the glory of the saints will be like the glory of Christ: they will be “like Him” and will see Him “as He is” (). Here the face of Christ shone like the sun: “Then the righteous will shine like the sun in the Kingdom of their Father” (), for Christ “will transform our humble body so that it will be in conformity with His glorious body” (). We also see what joy and sweetness there will be. Peter felt such joy and sweetness in himself when he saw the glory of God that he did not even want to leave the mountain, but he wanted to stay there: “At this, Peter said to Jesus: Lord! it’s good for us to be here ”() and so on. A certain part of the glory of God, and as far as they could see, they saw, but they came to such joy and sweetness; what kind of joy and gladness will there be, where all the glory of God will appear, where they will see God “face to face?” () (104, 1658–1659).

During the spring, the leaves and flowers of grasses and trees sprout and appear outside, and with these leaves and flowers the grasses and trees are clothed and become beautiful. So in the Resurrection, in the bodies of the saints, their beauty will appear, which now remains hidden in their souls, and this beauty, like a beautiful robe, will clothe their revived bodies. For they will be in conformity with the glorified body of our Savior. Saint Tikhon of Zadonsk (104, 1659).

“All feats are accomplished by us so that we, like a candle, partake of the Divine light”

Light is the Father, Light is the Son, Light and the Holy Spirit.

Watch what you say, brother, watch lest you err.

For the three are one Light, one undivided,

But united in three Persons is not united.

For God is all undivided by nature,

And a being truly above all essence.

He is divided neither by force, nor by image, nor by glory,

Not by sight, for He is all simple and is contemplated as light.

In Them the Persons are one, the three Hypostases are one,

For three are in one, better yet, three are one.

These three are one strength, three are one glory,

Three - one nature, being and Deity.

They are the one Light that enlightens the world,

Not this visible world, let it not be,

Because he did not know Him and cannot know Him

Neither this visible world, nor the friends of the world,

For “whoever wants to be a friend of the world becomes an enemy to God” ();

But the man whom He Himself created in the image

In our own and in our likeness, we call the world,

Because he is adorned with virtues,

Rules over earthly creatures -

Just as He Himself has dominion over the universe,

And reigns over the passions - this is what is in the image -

And conquers the demons, the perpetrators of evil,

trampling on the great ancient dragon,

Like an insignificant bird. And how, listen, child.

This prince, when he fell and lost the light,

Immediately found himself in darkness and with everyone

Together with him, spirits fallen from Heaven are in darkness,

And in it, in darkness, reigns over all

Immersed in it by demons and people.

Every soul; not seeing the Light of Life shining

And day and night, he torments,

It hurts, torments, holds captive and binds,

And daily hurts with arrows of pleasure,

Though she thinks she resists and doesn't fall,

But in the sweat of your face, with great labor and deeds

She always wages an irreconcilable battle with him.

Every soul that sees the divine light,

From whom he fell, despises him [the prince of darkness]

And, being illumined by the unapproachable Light itself,

tramples this prince of darkness like leaves,

Flying from a high tree

For he has power and authority in darkness,

In the light it becomes completely dead.

When you hear about the light, pay attention to what Light I am telling you about.

Don't think I'm talking about this sunshine

For in its light you see many people,

Sinners like me, terribly scourged,

Falling and foaming in the middle of the day

And invisibly suffering from evil spirits.

And although the sun shines, but no more from him

"There is no benefit to those who are given over to demons.

So, I'm not talking to you about the light of the sun,

Not about daytime, yes it will not be, not about lamps,

Not about the light of many stars and the moon,

Not at all about the radiance of visible beauty

I say that it has such an effect of light.

For sensible lights illuminate and illumine

Only sensual eyes, letting you see

Only sensual, not mental, of course.

Therefore, all who see only the sensible,

Blind with the smart eyes of the heart.

Smart eyes of a smart heart

And they should be illuminated with smart light.

For if he who has bodily apples is extinguished

Everything is darkened and does not know where it is,

How much more is he, whose eye of the soul is blind,

It will be darkened both in body and in action,

And won't the spirit be almost dead?

So understand exactly what kind of Light I am telling you about.

For I am not talking to you about faith, not about doing works,

Not about repentance, not about fasting, of course,

Not about non-acquisition, not about wisdom, not about knowledge,

Not even about science, because none of this is

Light, not a glimpse of that light of which I speak to you,

Neither outward reverence nor outward appearance

Humble and simple, for all these are deeds

And the fulfillment of the commandments; if they do well

And they are fulfilled, as the Creator Himself commands,

Tears are shed in many ways,

Which are either useful or, conversely, harmful:

By themselves, they are completely useless.

Vigil is not, of course, only the work of monks,

But also people in general who are busy with business.

Women weavers, goldsmiths and coppersmiths

More awake than very many monks.

And so we say that none of these

Virtuous deeds are not called light.

Therefore, all the deeds gathered together

And virtues, without exception, are not divine light,

For all human deeds are far from it.

However, even these deeds committed by us

Called our light for those who live in evil

Instructing them to good ();

And the darkness that is in me and blinds me

It is a light for the neighbor and shines for those who see.

And lest you think I'm telling you something incredible

Listen, I'll tell you the solution to the riddle:

Suppose I fast for you, so that I may appear to those who are fasting,

And although this bitch in my eyes is

Like a log, of course, stuck in them in the middle (),

But you are enlightened when you see me fasting, if you do not condemn me,

But you completely blame yourself as a glutton,

For by this you are instructed to continence of the womb

And you learn to despise pleasure.

Or else - dressed in thin and torn clothes

And walking everywhere in one chiton, I think

Gain glory and praise from those who see me

And seem to them a new apostle,

And although it happens to me the cause of all harm

And truly darkness and a thick cloud in my soul,

But those who see me enlighten and teach

Despise dress and wealth

And dress in simple and coarse clothes,

Which is truly apostolic attire.

Likewise, all other virtuous deeds

The essence of action is outside the light, deeds without a beam.

For being gathered together, as I said before,

And united together, virtuous deeds -

If this is possible in a person -

Like a lamp without light.

In fact, how can you not call only coals fire,

Even burning coals, or Firewood,

So neither all faith, nor deeds, nor deeds,

Neither the fulfillment of commandments is worthy to be called fire, flame

Or Divine light, for in reality they are not light.

But since they can perceive this fire, approach the light

And ignite through the unspeakable connection

This is the praise and glory of the virtues.

And for the sake of this, all feats and all sorts of deeds

They are committed by us so that we, like a candle, join

Divine light, when the soul, like pure wax,

Everything brings itself to the impregnable Light.

Or like paper soaked in wax

So the soul, saturated with virtues,

Everything will light up from him, as far as he can see,

How much will her temple accommodate.

And then, enlightened, virtues, as those who have joined

Divine light, and they themselves are called light,

It is better to say, and they become light, merging with the light,

And, like light, enlighten the very soul and body,

And truly shine, first, to the one who acquired them,

And then to all the rest who are in the darkness of life.

Enlighten those, O Christ, with the Holy Spirit

And make you heirs of the Kingdom of Heaven,

With all your saints now and forever.

Saint Simeon the New Theologian (59, 200-205).

Hymn 43 the rest, whose life is spent in passions, are in his power and kingdom.

The prophets called into the Kingdom of God, the apostles called, their successors, saints, shepherds and church teachers, who lived in antiquity, called, but they themselves hurried with a thirsty spirit to the honor of this high calling. And nothing of their rank and aspiration could reverse. They not only counted wealth, honor, glory and every good of this world for nothing, but despised the bonds, dungeons, exiles, beatings, wounds, torment, suffering and death, and “with many sorrows” entered “the Kingdom of God” (). Therefore, the people called by them, seeing such a desire of their leaders for the highest rank, with all zeal hurried after them. Their example, in accordance with the words, encouraged and attracted the called people to this. (104, 1659).

And if you work hard and read a book that describes the lives of the saints and the various sufferings of the martyrs, you will know even better how strong and effective faith is! There you will see that neither sorrow, nor oppression, nor persecution or famine, nor nakedness, nor danger, nor the sword, nor death could separate the soldiers of Christ from the love of God in Jesus Christ our Lord. They were considered "for sheep doomed to be slaughtered" (). For the sake of Christ, they accepted bonds instead of ornaments, dungeons instead of royal halls, reproach and blasphemy instead of honor. They hastened to a shameful death, to be devoured by beasts, to be burned in fire, to be drowned in the sea, as if to a sweet marriage; beating, wounds, tearing and crushing of members were accepted, as in other people's bodies. And what prompted them to accept various sufferings with such joy, if not faith and the sister of faith - love for Christ Jesus, and for this the reward of eternal and inexpressible blessings in the Heavenly chamber? Do you see how they sealed their faith with their blood and death? Saint Tikhon of Zadonsk (104, 1660).

The Holy Church commemorates the saints every day. But since there were saints of God who struggled unknown, not revealed to the Church, then, in order not to leave them without honoring, the holy Church established a day on which she glorifies all who from the beginning have pleased God, so that no one remains who is not glorified by her. To do this immediately after the descent of the Holy Spirit, she legitimized because all the saints have become and become saints by the grace of the Holy Spirit. The grace of the Holy Spirit brings repentance and the remission of sins, it also introduces one into the struggle with passions and lusts and crowns this feat with purity and dispassion. And thus a new creature appears, worthy of the New Heaven and the New Earth. Let us also be jealous of following the saints of God. How to do it - the Gospel teaches; it requires a fearless confession of faith in the Lord, predominant love for Him, raising the cross of self-denial and a heartfelt renunciation of everything. Let us begin with this instruction. Saint Theophan the Recluse (107, 163-164).

RIGHTEOUSNESS

“... The souls of the righteous are in the hand of God, and torment will not touch them. In the eyes of the foolish, they seemed to be dead, and their exodus was considered death, and their departure from us was destruction; but they are in the world. For although they are punished in the eyes of people, their hope is full of immortality. And a little punished, they will be greatly favored, because God tested them and found them worthy of Him. He tested them like gold in a furnace and accepted them as a perfect sacrifice. At the time of their retribution, they will shine like sparks running along the stem. They will judge the nations and have dominion over the nations, and the Lord will reign over them forever. Those who hope in Him will know the truth, and those who believe in love will abide with Him; for grace and mercy are with His saints, and providence for His chosen ones. The wicked, as they thought, will be punished for despising the righteous and departing from the Lord ”().

"... The righteous will shine like the sun in the Kingdom of their Father" (Matthew 13:43)

Righteousness is the fastest wings that lift from earth to heaven (27, 126).

The righteous are beautifully called alive, because in this life they enjoy the unceasing contemplation of God... (27, 195).

The righteous will ascend to spiritual degrees to become brothers and relatives of the heavenly, because they did not walk in the ways of the flesh, but were spiritual in the flesh (28, 240).

The door of paradise itself opens for the righteous as soon as they approach it; the Cherubim guarding her will meet them with honor, striking the strings of the forefinger. They will see the Bridegroom Who will come from the East with a victorious song. Rev. Ephraim the Syrian (28, 459).

The whole life of the righteous is filled with sorrows. This path is narrow and mournful (4, 251).

For the path of those who are being saved promises as much future blessings as it delivers labors in the present. (4, 164).

The righteous man still drinks living water, and will drink it abundantly later, when he is inscribed in citizenship in the City of God. But now he sees “as if through a dull glass, guessingly” (), according to a small comprehension of divine speculation, and then suddenly he will take into himself a full-flowing river that can flood the entire City of God with joy. What kind of river of God would this be, if not the Holy Spirit, who, according to the measure of faith, dwells in those who are worthy, who have believed in Christ? Saint Basil the Great (4, 295).

There are two kinds of people: firstly, righteous people and, secondly, people who have attained justification through repentance. The former initially retain righteousness, while the latter acquire it through repentance. (42, 791).

For if sin gave birth to death, then it is quite clear that the righteousness communicated by grace destroys it and overthrows the whole kingdom of sin ... (43, 599).

For the most part, the law forbids evil, meanwhile, not through this, but through good deeds, a person becomes righteous. (45, 631).

Sensual inclinations strip us of the garment of righteousness; they are the fire that burns these clothes (45, 118).

Righteousness is the humiliation and trampling of death (46,299).

Righteousness is the totality and combination of all that is good and good (46, 1009).

Righteousness not only saves those who have acquired it, but also induces many to zeal for it and transfers them from death to immortality. Saint John Chrysostom (46, 1003).

Righteousness, surrounding and protecting the most important parts of our soul, resisting the deadly wounds of passions, repels the blows of opponents and does not allow the arrows of the devil to penetrate into the inner man. For she covers everything, endures everything, endures everything (). Rev. John Cassian the Roman (Abba Serenus 53, 284).

Many people ... not because they love the truth, but because they compare themselves with those who hold the truth even less than they themselves, in comparison with these worse ones, they form an opinion about righteousness. They do not delve into the Divine commandments and do not live according to them, but measure their behavior by the actions of negligent neighbors. That is why it is said: “Every way of a man is right in his eyes...”, because a man is blind to the success of his neighbors, but he vigilantly sees their shortcomings, just like kites, flying past meadows and gardens, rush to dead bodies. Therefore, Scripture continues: “... but the Lord weighs hearts” (). Rev. Isidore Pelusiot (51, 265).

There is no rest outside of God in this life or in the next.

The beginning of my life is the end, and the end is the beginning. I don’t know where I come from, I don’t know where I am, and I don’t know, miserable, where I’ll go again. I am born as earth from earth and as body from body, being, of course, from perishable to perishable and mortal. I spend a little time on earth, living in the flesh, and I die, and, passing from this life, I begin to live another. I leave a body in the earth, which will then be resurrected and live an endless life forever. So, look now, O God, now have mercy, O only Merciful One, now have mercy on me. Now my strength left me, I approached old age - the threshold of death. The prince of the world is coming to test my shameful and vile deeds and deeds; Executioners are coming, looking fiercely at me and waiting for a command to seize and drag my unfortunate soul into the abyss of hell. But You, by nature merciful and philanthropic and All-Merciful Lord, have mercy on me then; do not remember my iniquities and do not leave me; do not give power over me to my insidious enemy, who threatens me every hour, growling at me, gnashing his teeth and saying: what do you trust? do you hope to escape my hands, because, having left me and despised my commandments, you joined Christ? But there is no way you can escape. For where will you go? You can never escape me, who expelled Adam and Eve from paradise, who made Cain a fratricide, who seduced all mortals during the flood and miserably cast them into error and terrible death, who seduced David to adultery and murder, who raised war against all the saints and many (of them) who slew, and you, who are weak, hope to completely escape me? Hearing this, Lord and my God, and Creator, Creator and Judge, having power over my soul and body, as the Creator of both, I, miserable, am horrified, tremble and tremble. And he, insidious, reproaching, says to me, my Christ: Here you are not awake and not abstaining, here you have not acquired prayer, you do not make prostrations, you do not perform those labors that you once began, and for this alone I will excommunicate you from Christ and I will take with me into the unquenchable fire. But I, as You know, Master, never considered the salvation of my soul in my deeds and deeds, but I resort to Your mercy, hoping that You will save me as a gift, as the All-Merciful, and have mercy on me, like God, just as once the harlot and the prodigal son who said, "I have sinned." With such faith, with such hope, I came, with such hope I came to You, Master. And now I pray that he does not boast before me, Your servant, saying: where is your Christ, where is your Intercessor? Did He not Himself deliver you into my hands? For if, having deceived, he takes me prisoner, then he will not ascribe it to my will and negligence, but he will blame everything on You, who left me, saying this: Look, the One in whom you trusted, look, the One to whom you approached, look. The one about whom you thought that He favors you and loves you, about Whom he boasted that He accepted you as a brother and friend, son and heir - as He left you and delivered into my hands - your enemy, unexpectedly changing you and suddenly hating you?

So, hear and do not leave me, Savior, do not let me become Your reproach, my God. My King and Lord, who once pulled me out of darkness, out of his hands and pasture and left me free in Your light. For, seeing You, I am wounded in the depths of my heart, and, not being able to look at You, I cannot bear not to see You; Your beauty is impregnable, your appearance is inimitable and your glory is incomparable. And who has ever seen you? or who could see all of You, my God? For what eye can see everything? What mind could comprehend that which is above all, or embrace or encompass It all, and see it containing all, outside of all, remaining and being all, filling all and existing outside of all in an inexpressible way? And yet I see You like the sun, I contemplate You like a star, like a lamp lit inside a vessel, and I carry You in my bosom like a pearl. But since you no longer reveal yourself, since you do not make all of me a light and show yourself not all to me, what and how great you are, then I think that I do not have you at all - my life, but I hopelessly weep, like one who from the rich became a beggar and from famous to inglorious. Seeing this, the enemy says to me: you cannot be saved, for here you have fallen away and made a mistake in your hopes, because you do not have, as before, boldness towards God. Without deigning to answer him with a word, I blow on him, and he immediately disappears. So, I ask and pray You, Lord, be merciful to me, my Savior, so that even when my soul leaves the body, I could shame those who attacked me, Your servant (demons), with one breath, and, protected by the light of Your Spirit, passed unscathed I would have stood before Your Judgment Seat in the light of Your Divine grace, Christ, covering and enlightening me all. For who dares to appear before You, not clothed in it? Or can anyone behold Thy unbearable glory, without having it within and without being enlightened by it? For how can a person see the glory of God and the low human nature - the nature of the Divine? After all, God is uncreated, we are all created. He is incorruptible, we are. - decay and dust. He is the Spirit, superior to any spirit, as the Creator of spirits and the Lord, we are flesh and earthly beings. He is the Creator of everything, beginningless and incomprehensible, we are worms, dirt and ashes. And which of us could ever see Him by our own efforts, if He Himself did not send His Divine Spirit and, having communicated through Him to our weak nature strength, strength and power, would not make a person able to see His Divine glory? For otherwise none of the people will see and cannot see the Lord coming in glory. And thus the unrighteous will be separated from the righteous, and the sinners, and all those who have no light in themselves from here, will be covered with darkness. Those who are united with Him here, and then mysteriously and fully unite with God and will never be separated from communion with Him. But those who departed from here far away from His light, how or in what way will they then be united with Him? I would like to learn from you or teach you.

God, having become a man, united with people and, partaking of human nature, gave the communion of His Divinity to all who believe in Him and exercise faith by their deeds. So, only these alone will be saved, He said, who partake of His Divinity, just as He Himself, the Creator of all, partakes of our nature, as Paul testifies that the Church of Christ is the Divine Body without spot or wrinkle and without any wrinkle; such must be the faithful; the head of the Body is Christ (). So, if this is the case, as it obviously is, then who, being unclean, will then dare to touch Him, or who, being unworthy, will cling to Him? For if even now sinners are thrown out of the Church and completely excluded from communion, or rather, they are deprived of the contemplation of divine things, being not saints, how then, alas, will they be united with the all-blameless Body of God and become members of Christ, being spotted and unclean?

This is impossible, brethren, and in no way will it be. Separated from the Divine Body, that is, from the Church and the people of the elect, tell me, where will they go? to what kingdom? in what place, tell me, do they hope to move in? For paradise, indeed, and the bosom of Abraham, and every resting place belongs to those who are saved. And those who are saved, of course, are saints, as all Divine Scripture testifies and teaches. For there are many abodes, but inside the hall (). Just as there is one sky and the stars in it, differing from each other in honor and glory, so there is one Hall and one Kingdom. But paradise, after all, and the Holy City, and every resting place is one God. For just as in this life a man, if he does not abide in God and God in him, has no rest, so after death outside of Him alone, I believe, there will be no rest, no place completely free from sorrow, sighing and sorrow.

Therefore, let us try, brethren, let us try before death to cling to God, the Creator of all, Who for the sake of us, the unfortunate, bowed Heaven and descended to earth (), hid from the Angels and, having settled in the womb of the Holy Virgin, invariably and inexpressibly incarnated and descended from Her for salvation for all of us. Our salvation consists precisely in this, as we have often said and will now say again, not by ourselves, however, from ourselves, but from the mouth of God. The great Light of the Future Age appeared, the Kingdom of Heaven descended to earth, or rather, the King of all above and below came, wished to become like us, so that all of us, partaking of Him as Light, would become second lights, similar to the first, and, becoming partakers of the Kingdom of Heaven, were partakers of his glory and heirs of eternal blessings that no one has ever seen. These same blessings, as I am sure, I believe and say, are the Father, the Son and the Holy Spirit - the Holy Trinity. This is the source of blessings, this is the life of all that exists, this is bliss and repose, this is clothing and glory, this is inexplicable joy and the salvation of all those who have partake of His indescribable radiance and feel that they have communion with Him. Listen, because He is called the Savior because He delivers salvation to all with whom He is united. Salvation is the deliverance from all evils and the eternal acquisition of all blessings in Him, giving life instead of death, instead of darkness - light, instead of slavery to passions and the most shameful deeds - perfect freedom to all who are united with Christ, the Savior of all, who then acquire all inalienable joy, all joy and all joy. But those who are completely removed from Him and did not seek Him or were not united with Him and were not delivered from slavery to the passions and death, whether they are kings, princes or nobles, even though they thought and believed that they are comforted, rejoice and enjoy blessings, but they will never possess that utterly inexpressible and inexplicable joy which the servants of Christ have, free from all undue desires for pleasure and glory. It will never be known, understood or seen by any of those who sincerely and ardently have not cleaved to Christ and in inexpressible union have not merged with Him, to Whom befits glory, honor, praise and all singing from all creation and all breath forever. Amen. Saint Simeon the New Theologian (59, 72–78).

Hymn 14 If not, then the opposite will be with those who are different.

PERFECTION

“Be perfect as your Heavenly Father is perfect” (Matthew 5:48)

Christian perfection, being life in God, is an endless field of progress, for God is infinite. 109, 341).

The perfection of the whole race lies in repentance, in purity, and in self-perfection. What is repentance? Abandonment of the past and sadness about it. What is purity? In short, a heart that has mercy on every creature. What is Self Improvement? The depth of humility, that is, the abandonment of everything visible and invisible (visible, that is, everything sensual, and invisible, that is, mental) and care for them (55, 208).

And there is no limit to perfection, because the perfection of the most perfect is truly endless. Rev. Isaac the Syrian (55, 360).

A perfect life is such that no description of perfection stops further progress in it, but the unceasing improvement of life is the path of the soul to perfection. (17, 373).

He who during his whole life reaches greater and greater heights by many ascents, he does not doubt the possibility of still surpassing himself, so that he, like an eagle, soars higher and higher above the clouds in the mountainous space. (17, 373).

Here is perfection in the true sense - not slavishly, not out of fear of punishment, move away from a vicious life and not in anticipation of rewards to do good ... but only consider it terrible for yourself - to lose union with God and recognize only one thing as precious and desirable - to become a friend of God which, in my opinion, is the perfection of life (17, 379).

True perfection consists in never stopping in striving for the best and not limiting perfection to any limit. Saint Gregory of Nyssa (23, 262).

Do not measure the path of your life by small measures. If you have outstripped the returner or the vicious one, then do not think that you have already reached the limit of virtue. Surpassing the few is not the height of perfection. The commandments and God should be your measure, and you are still far from God, although you go faster than others. Keep in mind not how many you have become higher, but how many you remain even lower, and wish to be more perfect than all (for the sake of God). Above you is the wide sky, and you are high between the low (15, 78).

Rise up more in life than in thought. Life can make you god-like, and thought will bring you to a great fall. Organize your life not by small measures. No matter how high you rise, you will still stand below the commandment. Saint Gregory the Theologian (15, 203).

Although we have not yet reached perfection, his very desire is already the beginning of our salvation. From this desire, with the help of God, we will begin to strive, and through achievement we will receive help to acquire virtues. Rev. Abba Dorotheos (58, 115).

The beginning and protection of our salvation is the fear of the Lord. For the beginning of conversion depends on him, and the cleansing of vices, and the preservation of virtues in those who are guided by him on the path to perfection. This fear, penetrating the human soul, produces aversion to worldly things... and humility is acquired by aversion and abandonment of all possessions... It will soon lead you to a love that is devoid of fear, inspired by which the very thing that you previously performed because of the fear of punishment. , you will begin to fulfill without difficulty as natural, and no longer out of fear of punishment, but out of love for the very good and enjoyment of the virtues. Saint John Cassian the Roman (Abba Pinuphi 53, 46).

The perfection of the entire monastic life lies in this, when a person reaches the fear of God in the spiritual mind and his inner ear begins to listen to the conscience, instructed according to the will of God... Rev. Abba Isaiah (82, 180).

Perfection is delivered when we do not condemn anyone in the slightest, but condemn only ourselves, and when we endure insults and insults. Saint Macarius the Great (82, 309).

In order to achieve perfection... you must first suppress your own desires... and completely extinguish and mortify them. And in order to succeed in this, you need to constantly resist yourself in bad and force yourself to do good, you need to constantly fight with yourself and with everything that favors your unrest, excites and supports them. Get ready for such a struggle and know that the crown of the desired goal is not given to anyone except valiant warriors and fighters. Saint Simeon the New Theologian (61, 16).

The more we acquire perfections, the more fierce the devil becomes; he becomes more ferocious when he sees that we are carefully perfecting our lives (36, 10).

Whoever wants to live in the image and likeness of God must be despised by everyone, become the subject of ridicule and disrespect both in words and in deeds. Saint John Chrysostom (36, 922).

Just as in a natural birth an infant does not always remain a baby, but grows in body and grows in mind and reason, so it must be in spiritual birth, in which we are born again, from God. You don’t always have to be a baby in Christ and eat milk ... you need to try to grow “into a perfect man, to the measure of the full stature of Christ” () (104, 1913–1914).

For this, constant and fervent prayer is needed, because without the help of God we can not only succeed, but also preserve ourselves in Christian piety, according to the word of Christ: “... without Me you cannot do anything” (). We receive the help and grace of God through prayer, as it is said: “Ask, and it will be given to you; seek and you will find; knock, and it will be opened to you" (). Therefore, anyone who wants to grow and succeed in piety should pray earnestly and ask God for help in this. (104, 1914).

“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, prepared for every good work” (). If you want to succeed in true piety, read or listen to Holy Scripture with all diligence. Saint Tikhon of Zadonsk (104, 1914).

One cannot be perfect... without giving up not only money and a house, but even one's soul... Saint John Chrysostom (35, 371).

“Go, sell your possessions and give to the poor”... To whom does the Lord command this? To that rich man who desired to receive advice on how to inherit eternal life. For he said this to the Lord: “What good thing can I do that I may have eternal life?” The Lord does not answer like this: “If you want to enter into eternal life, go, sell your possessions,” but like this: “If you want to enter into eternal life, keep the commandments.” Only when the young man said that he had kept those of the commandments that the Lord reminded him, and asked what else he lacked, did he receive an answer: “If you want to be perfect, go, sell your possessions and give to the poor” ... And so that he does not thought that in this way he would only lose what he loved, the Lord says: “... and you will have treasure in heaven” ... And he also adds: “... and come and follow Me” (), so that someone did he ever think that it could be useful if he sold the estate and did not follow Christ. But the young man departs sadly, for he should have seen to what extent he kept the precepts of the Law, for I think he spoke more arrogantly than truthfully that he kept them. But in any case, the Good Teacher distinguished here the fulfillment of the commandments of the Law from perfection...

But perfection does not lie in poverty itself, just as wealth in itself is not imperfection. Perfection in the poor and in the rich is godliness, just as imperfection in both is impiety. The beggar Lazarus was lifted up by the Angels to the bosom of Abraham, not for his poverty, but for piety; the rich man deserved eternal torment, not for wealth, but for wickedness. Abraham, Isaac and Jacob, according to Scripture, had considerable wealth, but entered the Kingdom of Heaven. And according to the immutable promise of the Lord, many from east and west will lie down with them in the Kingdom of Heaven. Many of the rich and noble even adorned themselves with crowns of martyrdom, thus reaching the highest perfection in imitation of Christ. Therefore, those who have chosen the path of perfection, selling all their possessions and mercifully distributing it, even if they truly became poor for the sake of Christ and did not gather for themselves, but for Christ, should not judge other, weaker members of Him, until they are honored to sit in the places of judges. Blessed Augustine (116, 265).

It is in our power to want to be perfect. And whoever wants to be perfect must sell his property - not a part of it, as Ananias and Sapphira did, but everything, and, having sold, distribute everything to the poor, thus preparing himself a treasure in the Kingdom of Heaven. But this is not enough for perfection, if you do not follow the Savior, that is, if, leaving the evil, you do not create the good. For it is easier to neglect property than spiritual attachments. Many who leave wealth do not follow the Lord. He follows the Lord who becomes an imitator of Him and follows in His footsteps. Whoever says of himself that he believes in Christ must himself act in the same way as He acted.

“Behold, we have left everything and followed Thee; what will happen to us? (). Great confidence: Peter was a fisherman, he was not rich, he obtained food for himself with his own hands and experience, and yet he says with confidence: "... we left everything." But since it is not enough just to leave everything, he adds what leads to perfection: "...and they followed You" - they did what You commanded. Blessed Jerome (116, 265).

Non-acquisition and renunciation of the world is a necessary condition for achieving perfection. The mind and heart must be wholly directed towards God, all obstacles, all distractions must be removed. (109, 344).

To achieve perfection, after the depletion of the estate on the poor, you must take up your cross. The abandonment of the estate must be followed by the rejection of oneself, which is the acceptance of the cross. (109, 347).

Salvation is possible while maintaining the property in life in the midst of the world. In order to achieve perfection, a preliminary renunciation of the world is required. Salvation is necessary for all; the search for perfection is left to those who seek it. Saint Ignatius (Bryanchaninov) (109, 341).

Sorrows lead to perfection and exalt the perfect

You who created me. My God, you know my poverty, my orphanhood and loneliness, you see my weakness, and my impotence is known to You: You see and know everything. Look at the humble and contrite heart, look at me, in despair approaching You, my God, and give Your grace from above, give Your Divine Spirit, give the Comforter, send, Savior, as You promised, send me now, sitting in the upper room verily, Master, above all earthly things and beyond the whole world, who seeks You and waits for Your Spirit. Do not delay, Merciful, do not despise me. Merciful, do not forget the one who seeks You with a thirsty soul, do not take the life of the unworthy of it, do not turn away and do not leave me, O God. I trust in Your goodness, in Your mercy and philanthropy. I have endured no labor, done no works of righteousness, never kept a single one of Your commandments, but have spent my whole life as a fornicator. However, You did not despise me, but You Himself, having sought, found me, returned the erring one from the path of error and, placing, Christ, on Your most pure shoulders, through the light of Your grace carried me, O Merciful One, not at all allowing me to feel fatigue, but, as it were, resting on a chariot, gave me an easy way through uneven paths, until you brought your sheep back to the fence and joined them to your servants. Preaching Thy mercy, I praise goodness and gratefully marvel at the wealth of Thy Goodness. But, being, as it was said, called by Thee, my God, and being now wholly, as I believe, Thy servant, aspiring to the light and clinging to Thee, embraced by desire for Thee and bound by love, I am perplexed, amazed and cannot understand why sorrow even now touches my miserable soul, which is why sadness creeps in and worries me all over, why sorrow for earthly things deprives me of Your sweetness, my God, and deprives me of joy. Why, O Blessed One, do You leave me, having fallen so deeply and having sinned, or having angered You even more, O my Christ, so that I would grieve even more than before, when my soul was possessed by passions? Tell me and teach me now the depth of Your judgments, tell me, Master, and do not despise me, who says, although I am unworthy, - You, who once shared a meal with sinners and harlots and dined with harlots and tax collectors. To this my Lord replied: Taking you in my arms like a baby, I took you away from the world; you know, of course, what I'm talking about. I swaddled you and fed you with milk that surpasses all food and drink, for My deeds are completely inexpressible and inexplicable. I gave you to an educator (you know who I'm talking about), and he diligently looked after you, like a little boy, growing hour by hour, and raised you properly. Then you became a child, but you yourself know how I have always been with you, growing in you and covering you until you have successfully passed all ages. So, being now not young, having truly become a perfect man and already declining to old age, how do you want to be held in your arms now, like a child? How do you ask to be swaddled and carried again? how do you want to eat milk and have a tutor? don't you blush when you say this, tell Me? As a husband, serve and educate others yourself, taking care of everything that serves to increase them. Resist your enemies and, if you are defeated, also defeat. You understand what kind of enemies I am talking about - about the hordes of demons. Start hitting them mercilessly; falling, get up again and answer the arrows of your opponents with arrows, not sparing those who shoot and plot against you. But when they try to stab you with despair, let them themselves be stung by your hope, like an arrow shot by you. Those who beat you with anger as with fists, and excite you to rage, being struck in the face by your meekness, let them be driven far from your dwelling. Are you, as I said, a child or a boy? Is your soul still powerless? Is your mind even now weak for resistance? You know how to run away from enemies and, on the contrary, defeat them. For when you fight, you have Me as your helper and protector, and when you flee, you find in Me a strong and sovereign cover. What earthly things do you grieve about? about which one, tell me? about gold, or silver, or precious stones? but what is brighter than me? Or what shines brighter? or what stone, like me, is absolutely invaluable? Is it not the deprivation of property, or the need for bread, or the lack of wine that completely confuses you? And what other paradise is there besides Me? Or is the land of the earthly and transitory like the land of the meek? And what kind of bread or what kind of wine in the world can be made similar to My grace, and the Divine Spirit, and the Bread of Life - My Body and Blood, which I serve to those who eat Me with a pure heart, undoubted faith, with fear and trembling, and drink intelligently and consciously? What bliss, what joy, what glory on earth, tell Me, is greater than seeing Me alone, than contemplating Me alone, as if in a mirror and divination, and to see only the radiance of My glory, and through it to learn this and more than to know for sure that I am the God and Creator of everything, and to understand that a person sitting in the deepest ditch is reconciled with Me and, having surpassed the rank of a hired hand and slavish fear, directly, as with each other, talk with Me, without difficulty serving Me, lovingly pleasing and approaching Me through obedience to the commandments.

I am not talking about the deeds of those who serve me as mercenaries and slavishly come to Me, but about the deeds of my friends, my relatives and my sons, and these deeds, write down briefly, the following: consider yourself the most insignificant of all in the world, truly the worst not only of the companions and worldly people, but even pagans, a slight violation of the slightest commandment is considered a falling away from Eternal Life, look at small children as perfect husbands, honor them and bow to them as famous people, and also honor the blind, because I see the actions of all people . For My sake, do this too, that write it down again: absolutely not to have in your heart against anyone even a slight irritation or slight suspicion, out of compassion to pray from the heart and with sorrow of the heart for all those who sin against you, equally and against Me who dare to do the same, asking with tears for their conversion, at the same time bless those who curse you and praise those who constantly curse you out of envy, who offend you to consider as benefactors, but for the stubborn and disobedient to you weep and weep incessantly, as if they completely reject Me, their Lord, without ceasing however, admonish them. For "whoever receives you, receives Me," I said (), - and "he who listens to you listens to Me," of course (). Whoever does not heed with trepidation your words and admonitions and does not fulfill them even to death, he will not partake of My eternal glory, will not be united with Me, crucified on the Cross and obedient to the Father even to death; such a one will not be placed at the right hand and will not become a joint heir with those who crucified themselves. However, do not cease to exhort them, do not cease to mourn, do not cease to seek their salvation, so that if they listen to you and turn, you will receive them as brothers, gaining your members in their person, and would bring them to Me as obedient and relatives, so that through you I would take them and glorify them, and with you, as a gift, I would bring them to my Father. But if they do not renounce their will and despise their souls, as I have said, if they do not become dead to their desires, living in this life according to your will and fulfilling My will through yours, then even then you will not lose your reward and will not be deprived her, but instead of one I will give you a double reward, because although they did not listen to you, however, you did not stop talking, but rather agreed to be hated, rejected and despised by them, just as I once was and o now are hated by them and similar to them.

I desire to be served by such things; such and like them, and you try to please Me, for I rejoice greatly in them. Desire not to be idle, and never prefer anything else in the world to the good of your soul. For what profit will he gain who gains the world, or instructs and teaches those in it, and saves all, if he himself is not saved? So, who is this, or in what way, saving others, will not save, but destroy, unfortunate, his soul? He who destroys My commandment, Lord of all, and, as if trampling and bypassing it, violates My laws and transgresses the commands. Being outside the court of My commandments and outside their fence, if he saves the world and those who live in the world, then even then he will be a stranger to Me and far from My sheep, especially as he destroyed the fence of the court and gave the sheep an exit not through a single door, but to the beasts - the wrong entrance: he will suffer unspeakable torment for all the sheep and will be cut in two and, betrayed by fire and tartar, will, unfortunate, be the prey of worms. Thus spoke the Father through the Son, and spoke the Spirit, which is the mouth of the Lord. The angels, having heard, praised with unceasing voices, the righteous joined in and said: Thy judgment is righteous and true is the decision, for You judged impartially, O God the All-Merciful. Indeed, how wholly will be Your co-heir and accomplice who did not leave his will and did not prefer the will of the one who replaces Your face as Your Supreme, and did not fulfill unconditionally, as You Yourself, the Merciful, fulfilled the will of Your Father, in especially those who promised before death not to do their own will in anything, not to cling and not prefer flesh and blood, that is, kinship and natural ties, innate love linking those on earth again to what they had renounced, and turning them completely back?

The martyrs proclaimed: truly righteous judgment. For when someone willingly gave himself up to martyrdom, he should not even for a short time heed the voice of his relatives, wife and children, who come and cry with tears: do you not pity your children? and you, heartless, will not pity the widowhood of your wife? and their poverty does not incline you to pity? and you will not think about their death and will not regret? So, leaving your children orphans, wanderers and beggars, and your wife a widow, do you prefer to save yourself alone? and how will you not be more condemned than a murderer, since, having left us all to perish, you seek the salvation only of your soul? To such cries he should not incline his ears at all, and even for gifts to run away from bonds and seclusion, or by renouncing Thee, O Christ, free himself from them. As already dead, he must remain in trials and remain in prison, hunger and thirst, not remembering his things and possessions and not allowing his mind, if possible, even for a short time to be removed from prison, but, contemplating You in it, Lord all, and through contemplation, constantly directing thoughts to You, until death firmly cling to one love for You. And he should not even look at those at all, who, evading and renouncing You, return to the first vomit, to their former actions, to worries about earthly things, about wife and children, and under no pretext not to get involved with this, for he no longer owns his soul. Therefore, many of Your servants, when You freed them from the imprisonment of bodily bonds, did not at all want to go away and run away, but remained, being, as it were, bound. So now, Savior, there are those in the world who, having renounced the world and together with it from all relatives, friends and other people and all things in the world, and above all from their own will, no longer have any power over themselves. , although the abbots do not forbid them to use it, they must keep the contract with you, Vlydyka. For not to people, but to God, they promised to keep obedience and obedience to the abbots and to all the brothers who labor together with them in the monastery. Therefore, they should live in a monastery, as if on a secluded island in the middle of the sea, considering that the whole world has become completely inaccessible to them, as if their monastery is surrounded by an abyss, so that neither those who are in the world can go to the monastery, nor those who live on the island. - to cross over to those who are there, and should not, looking at them with passion, keep memories of them in their hearts or minds, but, like the dead to the dead, they, and having a feeling, should relate to them without feeling, becoming such truly, as if voluntarily slain by lambs.

Hearing these all-holy words of the martyrs, filled with love for the Lord, the Cherubim praised the Lord and in fear said: Glory to Thee, Omnipotent, glory to Thee, All-Merciful One, who has shown martyrs on earth without tyrants and persecutors, who, because of love for Thee, hourly betray themselves to torment. . Verily, the Father said again through the Son and joined the Spirit, those who love God with all their hearts and constantly abide in love for Him alone and die hourly by their own will - these are My sincere friends and co-heirs, they are martyrs according to one will, without torture, without gallows, bonfires and cauldrons, without burning with fire and cutting with swords. To this, the premier ranks exclaimed with jubilation: Your judgment is righteous, O All-Merciful; May it be written and sealed, now and forever. Saint Simeon the New Theologian (59, 139-146) .

This refers mainly to the love of parents for children and children for parents. - Note. per.

Hymn 33. Thanksgiving to God for the good deeds that were from Him, and a request to teach, for the sake of which those who have become perfect are allowed to endure temptations from demons, and about those who renounce the world - an instruction spoken from the face of God.

Sorrows lead to perfection (104, 1914).

The cross and temptation lead to success in Christian work. “With great joy, my brethren, receive when you fall into various temptations, knowing that the test of your faith produces patience; patience must have a perfect effect, so that you are perfect in all its fullness, without any defect ”(). The cross and various temptations are the spiritual school in which Christians study. As children and young men are taught spelling, eloquence and worldly wisdom in schools, so in the school of the cross and temptations Christians, infants and youths in Christ, are taught a correct, beautiful and God-pleasing life and spiritual wisdom. And the more they stay in this spiritual school, the more skillful they become in Christian work. Saint Tikhon of Zadonsk (104, 1915).

Do not seek... Christian perfection in human virtues: it is not here, it is mysteriously preserved in the Cross of Christ. Saint Ignatius (Bryanchaninov) (111, 477-478).

The Perfect Ones Get Dispassionate

O God and Lord Almighty! Who will be satisfied with Your invisible beauty? Who will be filled with Your immensity? Who, even though he has walked worthily in Thy commandments, shall see the light of Thy countenance? It is unattainably high, marvelous and completely impossible for one who lives in this heavy and gloomy world to be carried away with his body from the world. O marvelous mystery! Who has transgressed the barrier of his flesh? Who, having gone through the darkness of corruption, hid from here, leaving the whole world behind? O wretchedness of our knowledge and speech! For where was He hidden, Who, having passed through this world, ascended beyond the limits of everything visible? Say, the wisdom of the sages rejected, not to say - turned by God into madness, as Paul () and every servant of God says. He is the man of the desires of the Spirit, he, approaching body to body, can be holy by the spirit. For outside the world and these bodies there is no desire for carnal passion, but a certain dispassion, and whoever loved it, through this love acquired life. For though it seemed to you that you saw him behaving obscenely and as if resorting to such actions, know that he made this body dead, not a body without a soul through which it moves, but without evil lust. For the enjoyment of beautiful dispassion and that Light, which because of it indescribably loves me, driving my whole mind into a frenzy, delights it and, holding it bare with an immaterial hand, does not allow me to fall away from love for Him, the Light, or to allow a passionate thought, but ceaselessly kisses me, and this love inflames my soul, and there is no other feeling in me. For as much as the purest bread is more precious and sweeter than dung, it is incomparably more superior to the earth for those who have tasted it. Be ashamed, wisdom of the sages, truly ignorant. For the simplicity of our speeches by its very deed possesses true wisdom, approaching God and worshiping Him, from Whom all wisdom of life is given, through which I am reborn and adored, contemplating God forever and ever. Amen. Saint Simeon the New Theologian (59, 126-127).

Hymn 29

Perfect ones contemplate God and become light themselves

The more our righteousness increases, the more we mature spiritually, and finally the mind comes to perfection. He clings to God again and is illumined by Divine light, and unspeakable mysteries are revealed to him. Then he will truly know where is wisdom, where is strength, where is reason for the knowledge of everything, where is longevity and life, where is the light of eyes and peace. For while he is occupied with the struggle with passions, until then he does not have the opportunity to enjoy this, since both virtues and vices make the mind blind so that it does not see either its own virtues or vices. But when he receives peace from the battle and is vouchsafed spiritual gifts, then, constantly being under the influence of grace, everything becomes light and is immersed in the contemplation of the spiritual world. Such a person is not attached to anything here, but has passed from death to life. Abba Philemon (68, 373).

Those who have reached perfection in a virtuous life and have cleansed themselves ... glorify God and remain in the same state as the angelic nature. For, as we know, they have no other occupation than to praise God, and they have no other concern than to build their lives in such a way that it is the praise of God. Saint Gregory of Nyssa (18, 89).

– What is the perfection of many fruits of the Spirit?

– To be worthy of the perfect love of God.

And how does a person know that he has reached it?

- When the memory of God has awakened in his mind, then love for God immediately awakens in his heart, and his eyes profusely shed tears. For the memory of loved ones usually brings tears. And he who abides in the love of God never loses tears, because he never lacks that which nourishes the memory of God in him, and even in his sleep he converses with God. This is what happens in love, because it is the perfection of people in this life. Rev. Isaac the Syrian (55, 112).

The perfect are perfect because the Spirit or the Word forms them. For a spark of piety is hidden in a person, as the power of fire is in some stones. With blows of iron, light is extracted from flints, so the Word brings out of mortals the piety latent in them. Saint Gregory the Theologian (15:69).

No one's will or feat, even if one is ready to struggle, cannot be sufficient for the one who lives in the flesh, opposing the spirit, to be able to reach the height of perfection ... if God's mercy does not help him, since he deserves to achieve what he wants or where it aspires (53, 148).

Only then will we be worthy of true perfection, when our mind, liberated by rational purification from all passion and earthly pleasure, not constrained by the bonds of mortal flesh, with unceasing reflection on the Divine Scriptures and contemplation of the spiritual, will enter so far into the realm of the invisible and will plunge so far into the highest, the incorporeal, which will no longer feel either its external position, or even the flesh, will be exalted to such rapture that it will not only stop hearing sounds ... but will stop noticing objects that are in front of the eyes. However, only one can believe this and understand the power of this state, whose heart eyes the Lord has so distracted from everything present that he considers it not only transient, but as if not existing, as if vanishing smoke, something resolved into nothingness. Abba Paphnutius (53, 209).

This is the goal of our perfection: so that the spirit, cleansed of all carnal impurity, daily rises to the heavenly, until all its activity, all aspiration of the heart become one constant prayer. Rev. John Cassian the Roman (Abba Isaac 53, 355).

Perfection is the result of spiritual wisdom. Saint Tikhon of Zadonsk (104, 1913).

Christian perfection is a gift of God, and not the fruit of human labor and achievement; feat proves only the reality and sincerity of the desire to receive a gift (109, 344).

Perfection consists in the obvious communion of the Holy Spirit, which, having settled in a Christian, transfers all his desires and all thoughts to eternity. (109, 341–342).

The full measure of perfection is not given to man so that he can have care for the brethren and exercise himself in the service of the Word. (109, 343).

It is impossible to achieve dispassion, sanctification, or, what is the same, Christian perfection without the acquisition of mental prayer. (108, 210).

Those who, being under the power of passions, demand dispassion from themselves, act very mistakenly. With such a wrong demand of themselves ... they become extremely embarrassed when the sin that lives in them is manifested in any way. (109, 371).

In a state of dispassion, a person achieves pure love, and his thought begins to constantly dwell with God and in God. Saint Ignatius (Bryanchaninov) (110, 167).

Word 2 about the perfection of St. Macarius of Egypt

By grace and the divine gift of the Spirit, each of us is saved; but by faith and love, with the efforts of free will, he can reach a perfect measure of virtue, so that, as far as by grace, just as much justice, he inherits Eternal Life, being worthy of complete prosperity not only by Divine power and grace without his own labors, as well as achieving perfection. freedom and purity not only by their own efforts without the help from above of the hand of God; For if the Lord does not build the house and keep the city, the watchman watches in vain and the builders work in vain ().

- What is the will of God, to ascend to the knowledge of which the apostle calls and convinces each of us ()?

- Complete cleansing from sin, deliverance from shameful passions and the acquisition of the highest virtue, that is, the purification and sanctification of the heart, undoubtedly accomplished by the participation of the perfect Spirit of God. For it is said: “Blessed are the pure in heart, for they will see God” (), and: “... be perfect, as your Heavenly Father is perfect” (). And it is also said: “Let my heart be blameless in Your statutes, so that I will not be put to shame” (), and again: “Then I would not be ashamed, considering all Your commandments” (, b). And to the question: “Who will ascend the mountain of the Lord?” - the answer is given: “The one whose hands are innocent and the heart is pure” (), and this denotes the complete destruction of sin both in deed and thought.

The Holy Spirit, knowing how difficult it is to get rid of implicit and secret passions and that they are, as it were, rooted in the soul, shows through David how cleansing from them should be done. For it is said: “Cleanse me from my secrets” (), that is, with the help of many prayers, faith and perfect striving for God, with the assistance of the Spirit, this can be done by us, if, moreover, we strain our strength for this and watch our hearts with every kind of preservation. And the blessed Moses, showing in images that the soul should not follow two thoughts, good and evil, but one good, and that it is necessary to cultivate not two fruits, good and bad, but one good, says: “Do not plow the free and the donkey together » (), but harness homogeneous animals. Likewise, in the field of our heart, it is necessary to cultivate not virtue together with vice, but virtue alone. “Do not wear clothes made of different substances, wool and linen together” (). “Do not sow your vineyard with two kinds of seeds” (). Do not bring foreign animals, but bring homogeneous ones (). All this mysteriously makes it clear that, as has already been said, we should not cultivate virtue in ourselves together with vice, but give birth only to the fruits of virtue, and the soul should not be in communion with two spirits - with the Spirit of God and with the spirit of the world. For it is said: “All thy precepts - all I recognize as just; I hate every path of lies ”().

Not only from obvious sins: fornication, murder, theft, gluttony, condemnation, lies, love of money, covetousness, and the like, it is necessary to be a pure soul-virgin who wants to be united with God, but much more, as we said above, from secret sins, that is, from lust, vanity, man-pleasing, hypocrisy, lust, flattery, malevolence, hatred, unbelief, envy, pride, arrogance, and others like them. For the Lord, as Scripture says, puts these secret sins of the soul on a par with manifest sins. It is said: “... God will scatter the bones of those who take up arms against you” (, b) and “the Lord abhors the bloodthirsty and insidious” (), which shows that God equally abhors lies and murder. And it is also said: “Do not destroy me with the wicked and with those who do unrighteousness, who talk about the world with their neighbors, but they have evil in their hearts” (). And also: “You make iniquity in your heart” (), and: “Woe to you when all people speak well of you” (), that is, when you have a desire to hear good things about yourself from people and you are attached to glory and to people's praise. For can those who do good be completely concealed? Moreover, the Lord himself says: “So let your light shine before people” (). However, as it is said, try to do good for the glory of God, and not for the sake of your own glory and not as those who love people's praise, for the Lord called such unbelievers, saying: “How can you believe when you receive glory from one another, but the glory that is from the one God, are you not looking for? (). Look how the apostle commands to do everything, even eat and drink for the glory of God: “... whether you eat, drink, or whatever you do, do everything to the glory of God” (). And the divine John, putting hatred on a par with murder, says: “Everyone who hates his brother is a murderer” ().

“Love... covers everything... endures everything. Love will never end" (). The words “never ceases” mean that those who have received the Gifts of the Spirit, but have not been vouchsafed the highest freedom from passions for the most complete and effective spiritual love, have not yet come to safety, but, on the contrary, their work is still in danger and under fear from crafty spirits. This same measure, according to the apostle, is no longer subject to fall and there is no other similar state, which is why the angelic tongue, and prophecy, and all knowledge, and gifts of healings, in comparison with love, are nothing.

By this, the apostle indicated the goal of perfection, so that everyone, realizing himself impoverished from such wealth, with a burning and tense spirit, hurries to the last limit and thus runs through the spiritual race until he reaches this limit: “So run to receive” ().

Every effort, and labor, and diligence, and ascetic life lead us to the ability to acquire love for God through the grace and gift of Christ who has imagined himself in us. Behind the same commandment, it is not difficult to fulfill the second commandment - the commandment to love one's neighbor. Prefer the first to everything else, and be more careful about this than about anything else; in this case, the first will be followed by the second. If, however, someone, neglecting this great and first commandment of love for God, which is determined by our inner disposition, good conscience, sound ideas about God, with the assistance and help of God, intends only to devote himself to the second commandment, care for external service, then it is impossible he will fulfill this commandment soundly and cleanly. For insidious malice, as soon as it sees that the mind is deprived of the memory of God, love and striving for Him, or presents the commands of God as impracticable and difficult, arouses grumbling, sorrow and complaints in the soul about serving brothers, or deceives a person with self-conceit about his righteousness and convinces him to consider himself worthy of honor, great and fully fulfilling the commandments.

When a person considers himself a executor of the commandments, he obviously sins and does not keep the commandments faithfully, because he pronounces judgment on himself and does not expect the One who executes the true judgment. When the Spirit of God “witnesses with our spirit that we are the children of God,” according to the saying of the Apostle Paul (), only then are we really worthy of Christ and the children of God, and not when we justify ourselves in our own opinion. For it is said: "... not the one who praises himself is worthy, but whom the Lord praises" (). When it turns out that there is neither the memory of God nor the fear of God in a person, then only one concern remains for him - to love glory and catch the praises of those whom he pleases. And the Lord called such an unbeliever, as has already been explained, for it is said: “How can you believe when you receive glory from one another, but do not seek the glory that is from the One God?” ().

It is possible to succeed in love for God, as has been said, with great struggle and labor of the mind through holy reflections and unceasing striving for everything beautiful, because the enemy hinders our mind and does not allow it to be held in Divine love by the memory of everything beautiful, but seduces the sense with earthly desires. . Death and, so to speak, strangulation to the evil one, when it turns out that the mind abides undistractedly in the love of God and in the memory of God. From this can flow sincere love for a brother, true simplicity, as well as meekness, humility, sincerity, goodness, prayer itself, and the whole embellished crown of virtues, through the one and only first commandment of love for God, accepts perfection. Therefore, a great struggle is needed, secret and hidden labor, testing of thoughts and teaching the exhausted feelings of our soul to reason between good and evil, strengthening the weary members of the soul and reviving them by a careful striving of the mind towards God. For our mind, thus always attached to God, according to the saying of the Apostle Paul, becomes one spirit with the Lord.

Those who love virtue must have this secret struggle, and labor, and reflection, incessantly, when they begin to fulfill every commandment, whether they pray or serve, whether they eat or drink, so that everything that is done good is done to the glory of God, and not to ours. glory. Any fulfillment of the commandments will be convenient and easy for us when the love of God makes them easy and solves all their difficulties.

All the effort, as has been explained, and the care of the enemy is to find a way to divert the mind from the memory of God, from the fear of God and from the love of God by earthly seductions and lures, turning it away from what is truly good to what is supposedly good.

The virtues are connected to each other and are held on to each other, like some kind of sacred chain, in which one link hangs on the other. So, for example, prayer rests on love, love on joy, joy on meekness, meekness on humility of mind, humility on service, service on hope, hope on faith, faith on obedience, obedience on simplicity. So the opposite vices are connected with each other, for example, hatred with irritability, irritability with pride, pride with vanity, vanity with unbelief, unbelief with hardness of heart, hardness of heart with negligence, negligence with laziness, laziness with negligence, negligence with despondency, despondency with impatience, impatience with voluptuousness, and in the same way other vices hang on one another.

Every good deed, no matter what a person does, the evil one wants to denigrate and defile with an admixture of his seeds: vanity, self-conceit, and sometimes grumbling or something like that, so that the good was done either not for the sake of God alone, or not with zeal. For it is written that Abel offered a sacrifice to God from the firstborn sheep and from their fat. And Cain brought gifts, although from the fruits of the earth, but not from the first, and therefore God contemplated the sacrifices of Abel, but did not contemplate the gifts of Cain (). From this one can understand that something else and good can be done badly: either negligently, or for something else, and not for God; and that is why it happens that even a good deed is unpleasant to God. Saint Macarius of Egypt (33, 362-371).

Conversation 18 of St. Macarius of Egypt

About the Treasury of Christians, that is, about Christ and the Holy Spirit, leading them in various ways to achieve perfection

If someone in the world is very rich and has a hidden treasure, then with this treasure and with the wealth that he has, he acquires whatever he wants, and he receives any acquisitions in the world without difficulty, relying on his treasure, because it is easy for them any thing that a person wants to have is acquired. So also those who first of all sought from God, and found, and already have the heavenly treasure of the Spirit, the Lord himself, shining in their hearts, by this treasure that is Christ in them, acquire for themselves every righteousness of virtues and every possession of the goodness of the commandments of the Lord, and with the same treasure they add to themselves still greater heavenly wealth. For with the help of the heavenly treasure, firmly relying on the abundance of spiritual wealth in them, they fulfill every virtue of righteousness, and by the power of the invisible riches of the grace that is in them, they effortlessly accomplish all righteousness and the commandment of the Lord. And the apostle says: “... we carry this treasure in earthen vessels” (), that is, while still in the flesh, we were able to acquire this treasure in ourselves - the sanctifying power of the Spirit. And again: “From Him you are also in Christ Jesus, who became for us wisdom from God, righteousness and sanctification and redemption” ().

Therefore, whoever has found and has this heavenly treasure of the Spirit in himself, he flawlessly and purely performs with him all righteousness according to the commandments and all deeds of virtues already without compulsion and difficulty. Therefore, we will also begin to implore God, we will seek and we will ask that He also grant us the treasure of His Spirit, and in this way we would be able to flawlessly and purely abide in all His commandments, purely and perfectly fulfill all the righteousness of the Spirit, with the help of the heavenly treasure, that is, Christ. . He who is poor and poor, melts away from hunger, he, due to his poverty, cannot gain anything in the world. But whoever has a treasure, as has already been said, without labor and illness, acquires any acquisition that he wants. Similarly, the soul, which is naked and deprived of communion with the Spirit and dwells in the terrible poverty of sin, before the communion of the Spirit cannot, even if it wishes, really create the spiritual fruit of truth. However, everyone should force himself to ask the Lord to be able to receive and accept the heavenly treasure of the Spirit and come to a state without difficulty and easily to perform impeccably and purely all the commandments of the Lord, which before he could not fulfill and with all his efforts. For, remaining poor without communion with the Spirit, how could he acquire such spiritual possessions, without possessing spiritual treasures and riches? But the soul, through the search for the Spirit, through faith and much patience, having found the Lord, is a true treasure, produces the fruits of the Spirit, as it was said before, without labor, and fulfills all righteousness and all the commandments of the Lord, commanded by the Spirit, in itself and by itself fulfills purely, secret and impeccable.

Or we can use another similarity. If someone is rich and prepares an expensive supper, then he spends from his wealth and from the treasure that he has, and with great wealth he is not afraid that he will lack something, he treats those who are invited luxuriously and magnificently, offering them various and unusual dishes. But a beggar and one who does not have wealth, if he decides to prepare a supper, borrows everything - both vessels, and clothes, and other things, and as soon as those who are invited have supper, as usual with a beggar, then he gives to everyone that he borrowed from whom - or a silver vessel , or clothes, or other thing. And when, in this way, he gives away everything that belongs to everyone, he himself remains both poor and naked, having no wealth of his own with which he could console himself.

So also those who are enriched with the Holy Spirit, having truly in themselves the riches of heaven and the fellowship of the Spirit, if they speak the word of truth to anyone, and if they communicate the spiritual word to whom, and wish to rejoice souls, then from their own wealth and from their own treasure, which they have in themselves, they speak the word , they delight the souls of those who hear the spiritual word and are not afraid of impoverishment in themselves, because they possess in themselves the heavenly treasure of goodness, from which they offer food and amuse those who are treated spiritually. But a poor man who has not acquired for himself the riches of Christ, not having spiritual riches in his soul, exuding all the goodness of words and deeds, and divine thoughts, and unspoken mysteries, if he wants to speak the word of truth and amuse some of those who hear, - in reality and in truth itself without acquiring the word of God for himself, but only by remembering and borrowing words from every book of Scripture, or by paraphrasing and teaching what he heard from spiritual men, he apparently amuses others, and others delight in his words, but as soon as he finishes his speech, each of his the word returns to the place from which it was taken, and he himself again remains naked and poor, because it is not his property that spiritual treasure from which he offers, helps others and amuses them, and he himself is not the first to be glad and not gladdened by the Spirit.

That is why, first of all, with contrition of heart and faith, we must ask God to give us to find in our hearts His wealth, the true treasure of Christ, in the power and effectiveness of the Spirit. And thus, having first found in ourselves benefit, and salvation, and the eternal life of the Lord, then, as far as we have enough strength and opportunity, we will help others, from the inner treasure of Christ, offering all the goodness of spiritual words and initiating into heavenly mysteries. For the grace of the Father's will so pleased to dwell in everyone who believes and asks Him. “Whoever loves me,” says the Lord, “he will be loved by my Father; and I will love him and appear to him Myself ”and further:“ ... and We will come to him and make our abode with him ”(). Thus the boundless kindness of the Father wished, thus the inscrutable love of Christ favored, thus the inexpressible goodness of the Spirit promised. Glory to the inexpressible mercy of the Holy Trinity!

Those who have been worthy to become children of God and be born again of the Holy Spirit, having in themselves Christ who enlightens and reassures them, are guided by the Spirit in many different ways, and grace invisibly acts in their hearts during spiritual repose. But let us take examples from visible pleasures in the world, so that by these similarities we can partly show how grace works in their souls. Sometimes they are overjoyed, as if at a royal supper, and rejoice with unspeakable joy and joy. At other times they are like a bride, resting in divine peace in the presence of her fiance. Sometimes, as incorporeal Angels, while still in the body, they feel the same lightness and inspiration in themselves. Sometimes, however, they appear, as it were, in rapture with drink, rejoicing and intoxicated with the Spirit, in rapture with Divine spiritual mysteries.

But sometimes, as it were, they weep and lament about the human race, and, praying for all of Adam, they shed tears and weep, ignited by spiritual love for humanity. Sometimes their Spirit inflames them with such joy and love that, if it were possible, they would contain every person in their hearts, not distinguishing evil from good. Sometimes, in the humility of the spirit, they humble themselves so much before every person that they consider themselves to be the last and least of all. Sometimes the Spirit constantly keeps them in inexpressible joy. Sometimes they are likened to a strong warrior who, dressed in royal weapons, goes out to battle with enemies and strives hard to defeat them. For similarly, the spiritual also puts on the heavenly weapons of the Spirit, treads on enemies and wages battles with them in order to subdue them under his feet.

Sometimes the soul rests in some great silence, in silence and peace, being in one spiritual pleasure, in indescribable peace and prosperity. Sometimes he manages by grace to comprehend something, in indescribable wisdom, in the cognition of the unknowable Spirit, which cannot be expressed with language and lips. Sometimes a person becomes like one of the ordinary. Grace acts in people in such a variety of ways and in many ways leads the soul, resting it according to the will of God, and makes it wiser in various ways in order to present it perfect, blameless and pure to the Heavenly Father.

These same actions of the Spirit that we have listed reach a greater measure in those close to perfection. For the various reposes of grace described are variously expressed by the word and in people are performed continuously, so that one action follows another. When the soul ascends to the perfection of the Spirit, having been completely cleansed of all passions and, in ineffable communion, having united and merged with the Comforter Spirit, and, having merged with the Spirit, is itself worthy to become a spirit, then it becomes all light, all - an eye, all - a spirit, all - joy, all - repose, all - joy, all - love, all - mercy, all - goodness and beauty. Just as in the abyss of the sea a stone is surrounded by water from everywhere, so these people, washed by the Holy Spirit, become like Christ, immutably having in themselves the virtues of spiritual strength, remaining internally blameless, blameless and pure. For those who are renewed by the Spirit, how can they bear the fruit of wickedness? On the contrary, the fruits of the Spirit always and in everything shine in them.

Therefore, we will also beseech God, with love and with great hope we will believe in Him, that He will give us the heavenly grace of a spiritual gift, so that the Spirit Himself will rule and guide us to the fulfillment of all God's will and repose us in various ways of His repose. And so that with such grace-filled management and exercise, and with spiritual progress, we may be able to come to the perfection of the fullness of Christ, as the apostle says, “be filled with all the fullness of God” (), “until we all come into the unity of faith and the knowledge of the Son of God, into a perfect man, in the measure of the full age of Christ "(). The Lord has promised to grant the secrets of inexpressible spiritual communion to all who truly believe in Him and ask Him. Therefore, we too, wholly surrendering ourselves to the Lord, will hasten to improve the blessings mentioned above, consecrating both soul and body to Him, and, having been nailed to the Cross of Christ, we will become worthy of the Eternal Kingdom, glorifying the Father and the Son and the Holy Spirit forever and ever. Amen. Saint Macarius the Great (33, 157-163).

• Hell is the darkness of ignorance that covers a rational creature after it has lost the contemplation of God. Abba Evagrius
• Everyone imagines Hell and the torments there as he wishes, but what they are, no one knows for sure. Rev. Simeon the New Theologian
• Angels are present everywhere here, and especially in the house of God they stand before the King, and everything is full of these incorporeal forces. St. John Chrysostom
• Angels not only protect but also guide believers so that they do not stumble. St. John Chrysostom
• Angels, being servants of love and peace, rejoice in our repentance and progress in virtue, which is why they try to fill us with spiritual contemplation and help us in every good thing. St. Theodore of Edessa
• Angels, these incorporeal beings, do not remain without progress, but always receive glory for glory and mind for mind. Rev. John of the Ladder
• The angels who have kept their order are free to fall, but they will not want this because of the abundance of blessings they have eaten out of obedience to the will of God. St. Feofan, the Recluse Vyshensky
• Antichrist will be a logical, just, natural consequence of the general moral and spiritual direction of people. St. Ignaty Brianchaninov
• Vigil is the extinguishing of carnal inflammations, deliverance from dreams, filling the eyes with tears, softening the heart, keeping thoughts, taming evil spirits, curbing the tongue, driving away dreams. Rev. John of the Ladder
• Poverty seems to many to be an evil, but in fact it is not such, but on the contrary, if one is attentive and wise, it even serves to exterminate evil. St. John Chrysostom
• Poverty is not good, but the good use of poverty is good. St. John Chrysostom
• Poverty is by no means an obstacle to hospitality. St. John Chrysostom
• Poverty, if you like, can give us much more than riches of occasions for pleasure. Why? Because she is free from worries, hatred, enmity, envy, scolding and countless evils. St. John Chrysostom
• Silent envy can become an arrow. Rev. Ephraim Sirin
• Dispassion is a peaceful state of the soul, in which it is not moved to evil. Rev. Maxim the Confessor
• Dispassion is the immobility of the soul for evil, but it can only be obtained with the help of the grace of Christ. Abba Thalassios
• Dispassion is the perfect knowledge of God, which we can have after the Angels... st. John of the Ladder
• Dispassion is the love that the Lord Jesus taught everyone to have. Rev. Abba Isaiah
• Passionlessness is possessed by the soul, not that which is not captivated by things, but that which, even in the remembrance of them, remains unperturbed. Abba Evagrius
• Blessed is he who has not given himself room for doubt about God, who has not fallen into cowardice at the sight of the present, but awaits what is expected; who did not have an incredulous thought about the Creator of us. St. Basil the Great
• Blessed is the one who, instead of all possessions, has acquired Christ, who has one acquisition - the cross, which he carries high. St. Gregory the Theologian
• Blessed is the one whose mind is always on God, who refrained from everything worldly and with Him alone dwelt in the conversation of his knowledge. Rev. Isaac Sirin
• Blessed is the humble soul; the Lord loves her. Above all in humility is the Mother of God, and for this all the generations on earth bless Her and all the powers of heaven serve Her; and the Lord gave us this Mother of His intercession and help. Rev. Silouan of Athos
• Blessed is that life in which the mouth of iniquity, like a certain source of filth, is forever blocked and human life will no longer be defiled by stench! St. Gregory of Nyssa
• Deliver bliss not in a plentiful meal, not in cheerful singing, not in wealth flowing from everywhere, but in contentment with little, in not having a shortage of the necessary: ​​the first makes the soul a slave, and the last a queen. Rev. Isidore Peluciot
• God created man free, honoring him with mind and wisdom, putting life and death before his eyes, so that if he wishes to freely follow the path of life, he will live forever, but if he goes the path of death out of evil will, he will forever suffer. Rev. Ephraim Sirin
• God created man not so that he would perish, but so that he would march towards incorruption, so that even when He allowed death, He allowed it with the thought that you would be instructed by this punishment and, having become better, could again achieve immortality. St. John Chrysostom
• God created man with sufficient strength to choose virtue and avoid evil. St. John Chrysostom
• God values ​​deeds according to their intentions. For it is said, "The Lord will give you according to your own heart." … Therefore, whoever wants to do something, but cannot, is considered before God, who knows the intentions of our hearts, as having done it. This applies to both good deeds and evil deeds. Rev. Mark the Ascetic
• God, having become a man, united with people and, having communed with mankind, taught all those who believe in Him and who show faith from works the communion of His Divinity. Rev. Simeon the New Theologian
• God, who appeared to us in the flesh, according to the teachings of pious tradition, is immaterial, invisible, uncomplicated, was and is unlimited and boundless, omnipresent and permeates all creation, but in what appeared to people, he was visible in human form. St. Gregory of Nyssa
• God must be honored not with smoke and stench, but with a good life, not bodily, but spiritual. This is not how pagan idols act - they even demand sacrifices for themselves. St. John Chrysostom
• Have God before your eyes in every deed, whatever you do. Rev. Abba Isaiah
• Then you will most gloriously honor God when, through the virtues, you impress His likeness in your soul. Abba Evagrius
• Wealth also contains the evil that the one who unjustly acquired it, committing sins with impunity, never ceases to commit them, receives wounds that cannot be healed, and no one from people imposes a bridle on him. St. John Chrysostom
• God takes away wealth from those who use it badly if they are not hopeless for salvation, and thus crushes the instrument of their untruth. Basil the Great
• Wealth, if you have it, squander it, and if you don't have it, don't collect it. Rev. Nile of Sinai
• If you courageously endure poverty, thanking the Lord, then this subject has served as an occasion and opportunity for you to receive crowns; and if you blaspheme the Creator for it and condemn His Providence, then you have used it for evil. St. John Chrysostom
• If you learn not to say anything superfluous, but constantly protect both your thought and your mouth with conversation from the Divine Scriptures, then your guardianship will be stronger than adamant. St. John Chrysostom
• If you find that you do not have love, but you wish to have it, then do deeds of love, even if at first without love. The Lord will see your desire and effort and put your love into your heart. Rev. Ambrose Optinsky
• If you are not able to stop the mouth of the one who slanders his friend, then at least beware of communicating with him. Rev. Isaac Sirin
• If you do not know exactly all the deeds of your Lord, then especially worship Him for this - for His ineffable greatness, for His incomprehensible Providence, for His manifold and wise care. St. John Chrysostom
• If you are not sure about the blessings of the future, then believe them on the basis of the present ones that you have already received. St. John Chrysostom
• If you have slandered anyone, if you have become an enemy to anyone, reconcile before the judgment seat. Finish everything here so that you can see that seat (of the Judge) without worries. St. John Chrysostom
• If you nail yourself to the ground, when the blessings of heaven are offered to you, then consider what an insult this is to the Giver of them. St. John Chrysostom
• If we see or hear that someone in the course of a few years has acquired the highest dispassion, believe that such a person did not walk in another way, but in blissful humility. Rev. John of the Ladder
• Whoever enjoys prosperity and feels gratitude does what is due, but whoever suffers adversity and glorifies God prepares his own reward. St. John Chrysostom
• Whoever does not love enemies cannot know the Lord and the sweetness of the Holy Spirit. The Holy Spirit teaches us to love our enemies in such a way that their souls will pity them, like our own children. Rev. Silouan of Athos
• Whoever does not consider himself a sinner, that prayer is not accepted by the Lord. Rev. Isaac Sirin
• Whoever does not feel the courage to endure an illness, it is better to resort to healers, yet expecting help from God, for He instructs healers. St. Feofan, Zatv. Vyshensky
• Whoever hates his brother is in death. Rev. Ephraim Sirin
• He who hates his sins ceases to sin; and whoever confesses them will receive forgiveness. It is impossible for a person to leave the habit of sinning unless he first acquires enmity towards sin, and it is impossible to receive remission of sin before confessing sins. For the confession of sins is the cause of true humility. Rev. Isaac Sirin
• Whoever has found envy has found the devil with it. Rev. Isaac Sirin
• Whoever attempts to quench this fornication by abstinence alone is like a man who thinks of swimming out of the abyss, swimming with one hand. Combine humility with abstinence, for the former is useless without the latter. Rev. John of the Ladder
• Whoever voluntarily indulges in vices is worthy not of tears, but of weeping. St. John Chrysostom
• Whoever knows the love of God loves the whole world and never grumbles at his fate, for temporary sorrow for the sake of God brings eternal joy. Rev. Silouan of Athos
• Whoever prefers the earthly to the spiritual will lose both, and whoever strives for the heavenly will certainly receive the earthly. St. John Chrysostom
• The mother of fornication is gluttony. Rev. John of the Ladder
• Recognize laziness as the mother of vices, because the good that you have, it plunders, and what you do not have, it does not allow you to acquire. Rev. Nile of Sinai
• Among the dispassionate, one is more dispassionate than the other. For one strongly hates evil, while another insatiably enriches himself with virtues. Rev. John of the Ladder
• Between human actions, many are good in themselves, but are not good for some reason. For example, fasting and vigil, prayer and psalmody, almsgiving and hospitality are in themselves good deeds, but when they are done out of vanity, then they are no longer good. Rev. Maxim the Confessor
• It seems to me that those who have embarked on the path of struggle with the weapon of the word against the enemies of truth should arm themselves only against those false opinions that are at least somewhat supported by probability, and not defile the word with dead and already stinking opinions. St. Gregory of Nyssa
• Many rich and strong people would give dearly to see the Lord or His Most Pure Mother, but God does not reveal Himself to wealth, but to a humble soul. Every last poor person can humble himself and know God. You don't need money or possessions to know God, but only humility. Rev. Silouan of Athos
• Hatred is alienation from what is unpleasant and aversion from what offends. St. Gregory of Nyssa
• Hatred for God is much better than love for Him; when they love us for God, then we become His debtors for such an honor, and when they hate us, then He himself becomes a debtor, to whom our reward remains. St. John Chrysostom
• Hatred not only does not tolerate reasoning and learning, but, on the contrary, hastens to sin and destruction. Such people are the children of Satan. Rev. Ephraim Sirin
• Hatred from irritability, irritability from pride, pride from vanity, vanity from unbelief, unbelief from hardness of heart, hardness of heart from negligence, negligence from sloth, sloth from despondency, despondency from impatience, impatience from voluptuousness. Rev. Macarius the Egyptian
• The unbridled tongue means that it has no virtue within it. Rev. Abba Isaiah
• Hostility and anger are allowed only when the subject of them is bad thoughts and feelings. St. Feofan, the Recluse Vyshensky
• It is an undoubted truth that the highest Providence of God extends decisively to all created things: God provides for everything and takes care of everything. This is the Divine care of the fathers, about which the blessed Apostle Peter speaks: "Cast all your cares on Him, for He cares for you." St. Ilya Minyatiy
• There is no evil worse than her envy. The fornicator, for example, at least gets some pleasure and commits his sin in a short time, but the envious one tortures and torments himself before the one whom he envies, and never leaves his sin, but always remains in it. St. John Chrysostom
• There is nothing more stubborn than this passion of envy, and it does not easily give way to healing if we are not careful. St. John Chrysostom
• There is no person who does not mourn during training; and there is no man who does not find the time bitter when he drinks the poison of temptations. Without them, it is impossible to acquire a strong will. By repeatedly experiencing God's help in temptations, a person also acquires firm faith. Rev. Isaac Sirin. Words, 37
• Unclean spirits intensify the passions in us, taking advantage of our negligence and inciting them; and the passions are reduced by the holy angels, prompting us to perform virtues. Rev. Maxim the Confessor
• Neither poverty, nor sickness, nor the most important of all disasters, death, can harm the one subjected to them, when the soul is saved; just as from life itself you will not receive anything good when the soul is corrupted and perished. St. John Chrysostom
• In no matter do you seek earthly glory, for it fades away for the one who loves it. For a while, like a strong wind, she blows around a person, and soon, having taken from him the fruit of his good deeds, she leaves, laughing at his foolishness. St. Gennady of Constantinople
  
• Commit to oblivion as soon as possible your good deeds and merits Do not write down your good deeds, for if you write them down, they will quickly fade, but if you forget about them, they will be inscribed in eternity. St. Nicholas Serbian
• The limit of fornication is when someone lusts at the sight of animals and even soulless creatures. Rev. John of the Ladder
• The hellish dungeons represent a strange and terrible destruction of life, while saving life. St. Ignaty Brianchaninov
• When we suffer, let us rejoice, because this is the repayment for sins. St. John Chrysostom
• When inflaming the flesh, do not touch the secret members, so as not to produce the strongest inflamed. Rev. Ephraim Sirin
• Our nature is acceptable both for good and for evil, and for God's grace, and for the opposing force. Rev. Macarius the Egyptian
• Language is the worst thing for people. This is a horse that always runs forward, this is the most prepared weapon. St. Gregory the Theologian
• The tongue is given for you to sing and praise the Creator, but if you do not observe yourself enough, it becomes a cause for you to blaspheme and foul language. St. John Chrysostom
• Language is a sharp sword; but we will not injure others with it, but will cut out our own rotten ulcers. St. John Chrysostom
• Language is the king's horse. If you put a bridle on him and teach him to walk upright, then the king will sit on him calmly, but if you let him run and jump without a bridle, then the devil and demons will ride on him. St. John Chrysostom
• A slanderous tongue is the devil's bed. Rev. Nile of Sinai
• As soon as the tongue begins to speak for its own pleasure, it runs in speech like an unbridled horse, and blurts out not only good and proper, but also bad and harmful. Rev. Nicodemus the Holy Mountaineer
• The tongue of many conceited has brought to ruin. Rev. Nile of Sinai
  

compiled by Deacon George Maximov

Moscow, 2011
Orthodox Missionary Society
named after the venerable Serapion Kozheozersky

Foreword from the compiler

Once, robbers came to an old hermit monk and said: "We will take what is standing in your cell." He replied: "Take, children, whatever you need." They gathered almost everything that was in the cell and left. But they didn't find the money purse that was hidden. Taking it, the old man chased after them, shouting: "Children! Take what you have forgotten." Surprised, the robbers not only did not take the purse, but also returned what they had taken, saying to each other: "Truly, this is a man of God."

This incident occurred in the VI century A.D. in Palestine, it was recorded by St. John Mosch among many other stories and sayings of Orthodox monks that he heard firsthand.

The old monk did not read sermons to his uninvited guests, did not denounce them, did not threaten, did not persuade - what made the robbers change their minds so much and correct what they had done?

They saw in him another person, a man of God.

Only a man rich in God can be so free from the attachment to property and money that has enslaved mankind. Only a person who is rooted in God can so unshakably maintain calmness and good nature in his soul when obvious harm is done to him. But most of all they were touched by the elder's love for them, because only a person who has become like God can experience such love for strangers who have come to rob him that he sincerely puts their interests above his own interests.

In other words, the thieves saw a man in whom the words of the Gospel became deeds. What happened could not have happened if, for that monk, faith was limited to rituals, a set of rules, and beautiful words about God - without a real experience of life in Christ. Such people in the Orthodox Church are called holy fathers. For two thousand years, this Church has taken care to preserve without distortion the truth received from the apostles and the experience of living communion with God. Therefore, the Orthodox Church was able to spiritually give birth to many saints who were bearers of this experience of heavenly life already on earth.

The book you are holding in your hands has been compiled to give the reader an opportunity to touch the spiritual experience of the Christian East. Here are collected three hundred sayings of more than fifty Orthodox saints from Palestine, Syria, Egypt, Greece, Russia, Serbia, Montenegro, Georgia. Since for the first thousand years after the Nativity of Christ the Western Church was part of the family of Orthodox Churches, in our collection you can also see the sayings of ancient saints who lived on the territory of modern Italy, England, France, Tunisia - all this constitutes the common spiritual heritage of the Orthodox Church. The earliest of the sayings given here was written down in the second half of the 1st century, the latest - in the second half of the 20th century.

Wherever they live, whenever they live, and whoever they are, Orthodox saints speak of the same spiritual reality, which is why their statements so harmoniously complement each other. In the 19th century, Saint Ignatius (Bryanchaninov) expressed this observation in the following way: “When on a clear autumn night I look at a clear sky dotted with countless stars emitting a single light, then I say to myself: such are the writings of the holy fathers. When on a summer day I look at the vast sea, covered with many different ships, running under the same wind, to one goal, to one pier, then I say to myself: such are the writings of the fathers. When I hear a harmonious choir, in which various voices sing a single song in graceful harmony, then I say to myself: such are the writings of the fathers. (St. Ignatius (Bryanchaninov)).

Deacon George Maximov
January 8, 2011

I. GOD AND WE

Happiness

1. “How mistaken are those people who seek happiness outside themselves - in foreign countries and travels, in wealth and fame, in great possessions and pleasures, in pleasures and in empty things that end in bitterness! Building a tower of happiness outside of our heart is like building a house in a place that is subject to constant earthquakes. Happiness is within ourselves, and blessed is he who understands this... Happiness is a pure heart, because such a heart becomes the throne of God. Thus says the Lord to those who have a pure heart: "I will dwell in them and walk in them; and I will be their God, and they will be my people" (2 Corinthians 6:16). What else might they be missing? Nothing, really nothing! Because they have in their hearts the greatest good – God Himself!” .
2. “The soul that loves God rests in God and in Him alone... In all the ways that people walk in the world, they do not find peace until they come close to the hope of God” (St. Isaac the Syrian. Words, 56, 89).

   True

3. “Truth is not a thought, not a word, not a relationship of things, not a law. Truth is a Person. This is the Being that penetrates all beings and gives life to everything... If you seek the Truth with love and for the sake of love, She will reveal to you the light of Her face as much as you can bear it without being burned.”

   How does God treat us?

4. “God loves us more than a father, mother, or friend, or anyone else can love, and even more than we ourselves can love ourselves” (St. John Chrysostom).
5. “One monk told me that when he was seriously ill, his mother said to his father: “How our boy suffers. I would gladly allow myself to be cut into pieces if this could alleviate his suffering.” Such is the love of the Lord for people. He felt sorry for people so much that he wanted to suffer for them, like his own mother, and even more. But no one can understand this great love without the grace of the Holy Spirit.” (St. Silouan of Athos. Scriptures, IX.10).
6. “The Lord loves all people, but whoever seeks Him, loves him more... The Lord gives such great grace to His chosen ones that they embrace the whole earth, the whole world with love, and their soul burns with the desire that all people be saved and see the glory of the Lord” (St. Silouan of Athos. Scriptures, IX.8).

   How to know about God?

7. “In order for a person to get an idea of ​​​​the Egyptian pyramids, he must either believe those who were in the immediate vicinity of these pyramids, or himself be near them. There is no third. In the same way, a person can get an idea about God: either to believe those who stood and are standing in close proximity to God, or to work hard to come into such closeness to God himself. (St. Nicholas of Serbia. Thoughts on good and evil).
8. “Just as the sweetness of honey, not so much in words as in the very sense of taste, can be explained to those who have not tasted honey, so the goodness of God cannot be clearly conveyed in teaching if we cannot comprehend the goodness of the Lord by our own experience” (St. Basil the Great. Conversations on Psalms, 29).
9. -ten. “Many rich and strong would give dearly to see the Lord or His Most Pure Mother, but God does not reveal Himself to wealth, but to a humble soul ... Every last poor person can humble himself and know God. You don’t need money or possessions to know God, but only humility.” (St. Silouan of Athos. Scriptures, I.11,21).
10. “No matter how much we study, it is still impossible to know the Lord if we do not live according to His commandments, for the Lord is known not by science, but by the Holy Spirit. Many philosophers and scientists have reached the point of believing that God exists, but they have not known God. It is one thing to believe that there is a God, and another thing is to know God… Whoever knows God by the Holy Spirit, his spirit burns with love for God day and night, and his soul cannot become attached to anything earthly.” (St. Silouan of Athos. Scriptures, VIII.3). How should we relate to God?
11. “Always have the fear of God in your heart and remember that God is with you everywhere, in every place, whether you are walking or sitting” (St. Gennady of Constantinople. Golden chain, 14).
12. “Having God, do not fear [anything], but entrust all your cares to Him, and He will take care of you. Believe without a doubt, and God will help you, according to His mercy. (St. Barsanuphius the Great. Manual, 166).
13. “You need to love every person with all your heart, but put your hope on God alone, and serve Him alone ... For as long as He keeps us, friends (angels) help us, and enemies (demons) are powerless to harm us. And when He leaves us, then all friends turn away from us and enemies take power over us. (St. Maximus the Confessor. Chapters on Love, 4.95).
14. “If a person does not have any care for himself for the sake of love for God and deeds of virtue, knowing that God cares for him, then such a true and wise hope. And if a person takes care of his own affairs and turns to God with prayer only when troubles befall him, which he is unable to cope with, he begins to hope for God's help, such hope is empty and false. True hope seeks only the Kingdom of God... The heart cannot have peace until it has such hope. She will appease him and infuse joy into him.” (St. Seraphim of Sarov. Instructions, 4).

    God takes care of everything

15. “Do not say: this happened by chance, but this met by itself. There is nothing disorderly, nothing indeterminate, nothing vain, nothing accidental in what exists... How many hairs are on your head? None of them is forgotten by God. Do you see how nothing, even the smallest, escapes the supervision of the eye of God? (St. Basil the Great).
16. “The undoubted truth is that the highest Providence of God extends decisively to all created things: God provides for everything and takes care of everything. This is the divine care of the fathers, about which the blessed apostle Peter speaks: "Cast all your cares on Him, for He cares for you" (1 Pet. 5:7). (St. Elijah Minyatiy. Words in Great Lent, 1).
17. “The purpose of the Providence of God is to unite [people] variously separated by evil through correct faith and spiritual love. It was for this that [our] Savior suffered, "to gather together the scattered children of God" (John 11:52)" (St. Maximus the Confessor. Chapters on Love, 4.17).

    Knowing God

18. “The more a person leads a spiritual life, the more he becomes spiritualized: he begins to see God in everything, in everything a manifestation of His strength and power; always and everywhere sees himself abiding in God and dependent on God in everything. But the more carnal way of life a person leads, the more he becomes all carnal: he does not see God in anything, in the most wonderful manifestations of His Divine power, - he sees flesh, matter in everything, and everywhere and at any time - "there is no God before his eyes" (Ps. 35:2) " (St. John of Kronstadt. My life in Christ. I, 5).
19. “When the soul knows the love of God through the Holy Spirit, then it clearly feels that the Lord is our Father, the dearest, closest, dearest, best, and there is no greater happiness than to love God with all your mind and heart, and your neighbor as yourself. And when this love is in the soul, then everything pleases the soul. (St. Silouan of Athos. Scriptures, IX.15).
20. “Do not be embarrassed if you do not feel the love of God in yourself, but think of the Lord that He is merciful, and refrain from sins, and the grace of God will teach you” (St. Silouan of Athos. Scriptures, IX.16).
21. “When you throw a nail into a flame, it [when red-hot] begins to shine like fire. So you too, when you listen to the Divine teaching and live according to it, you become like God.” (St. Simeon Daibabsky. Sayings, 26).
22. “The soul that has fully known the Lord will no longer desire anything else and cling to nothing on earth, and if a kingdom were offered to it, it would not want it, for the love of Christ is so sweet and gladdens and rejoices the soul so much that even royal life can't please her anymore." (St. Silouan of Athos. Scriptures, IX.13).

    Christ and us

23. “There is only one thing to look for: to be with Jesus. Rich is he who is with Jesus, even if he is materially poor. Whoever loves earthly things more than heavenly things will lose both heavenly and earthly things. He who seeks heavenly things is the master of the whole world" (St. Ignatius (Bryanchaninov). Father, Abba Eugene).
24. “The stream of temporal things carries us along, but with this stream it is as if a tree has grown - our Lord Jesus Christ. He took on flesh, died, rose again, ascended into heaven. He seemed to have agreed to be in the flow of the temporal. Does this stream carry you headlong? Hold on to the tree. Has the love of the world swirled you? Hold on to Christ. For your sake He became temporal so that you could become eternal, for He became so temporal that at the same time He remained eternal ... What a difference between two people in prison, if one of them is an accused, and the other is a visitor! Sometimes a man comes to his friend to visit him, and then it seems that both are in prison, but there is a big difference between them. One is held here by guilt, the other is brought here by philanthropy. So it is in our mortality: guilt keeps us here, but Christ came in mercy; He entered the prisoner as a liberator, not as an accuser." (Blessed Augustine. On the Epistle to the Parthians, II.10).
25. “A person in this world must solve the problem: to be with Christ, or to be against Him. And each person, wishing it or not, solves this problem. Either he will be a Christ-lover, or a Christ-fighter. There is no third" (St. Justin (Popovich). Interpretation on 1 John 4:3).
26. “Cleanse your mind from anger, rancor, and shameful thoughts; and then you will know how Christ will dwell in you.” (St. Maximus the Confessor. Chapters on Love, 4.76).

    Fear of God
    (Fear of offending the love of God with your sins)

27. “The fear of God enlightens the soul... destroys wickedness... weakens the passions, drives out darkness from the soul and makes it pure... The fear of God is the pinnacle of knowledge; where it is not, you will not find anything good there ... Whoever does not have the fear of God is open to the attacks of the devil ” (St. Ephraim Sirin).
28. “A person acquires the fear of God if he has the memory [of the inevitability of his] death and the memory of the [eternal] torment [awaiting sinners]; if every evening he tests himself - how he spent the day and every morning - how the night passed; and if he is not bold in his dealings [with others]" (St. Abba Dorotheos. Soulful Teachings, 4).
29. “Sin makes a man cowardly; and [life] according to [Christ's] righteousness makes him bold" (St. John Chrysostom. About statues, VIII.2).
30. “Whoever has become a slave of the Lord, he fears only his Master; and in whom there is no fear of God, he is often afraid of his own shadow ... Fear is the daughter of unbelief ... A proud soul is a slave of fear; relying on herself, she [at the same time comes to the point that] shudders from a faint sound, and is afraid even of a shadow. (St. John of the Ladder. Ladder, 21.11,1,4).
31. “Whoever fears the Lord, he [becomes] above all fear, he has eliminated and left far behind him all the fears of this world, and no trembling will come close to him” (St. Ephraim the Syrian. About the fear of God and about the last judgment).

    Disbelief

32. “From God we are separated by a lie, and only a lie ... False thoughts, false words, false feelings, false desires - this is the totality of lies leading us to non-existence, illusions and renunciation of God” (St. Nicholas of Serbia. Thoughts on good and evil).
33. “The Lord does not reveal Himself to the proud soul. A proud soul, even if it has studied all the books, will never know the Lord, for with its pride it does not give in itself the place of the grace of the Holy Spirit, and God is known only by the Holy Spirit. (St. Silouan of Athos. Scriptures, III.11).
34. “Each of us can reason about God to the extent that he has known the grace of the Holy Spirit; for how can we think and reason about what we have not seen, or about what we have not heard and what we do not know? Here the saints say they have seen God; But there are people who say there is no God. It is clear that they say this because they did not know God, but this does not mean at all that He does not exist. Saints speak of what they really saw and know” (St. Silouan of Athos. Scriptures, VIII.9).
35. “Pride prevents the soul from entering the path of faith. To the unbeliever I give this advice: let him say: "Lord, if You exist, then enlighten me, and I will serve You with all my heart and soul." And for such a humble thought and readiness to serve God, the Lord will certainly enlighten... And then your soul will feel the Lord; she will feel that the Lord has forgiven her and loves her, and you will know this from experience, and the grace of the Holy Spirit will testify salvation in your soul, and then you will want to shout to the whole world: “How much the Lord loves us!” (St. Silouan of Athos. Scriptures, III.6).
36. “Sincere and ardent faith in God can only be in someone who keeps himself from all sin. Faith is preserved only with good morality" (St. Nikon of Optina).

    II. REALITIES OF THE SPIRITUAL WORLD

    Evil and sin

37. “Falsehood is a delusion of the mind, and evil is a delusion of the will. The sign by which one and the other is determined is the judgment of God himself ... what He teaches a person is the truth, what He commands to desire is good, and [everything] that contradicts this is full of lies, full of evil " (St. Nicholas Cabasilas. Seven words about life in Christ, 7).
38. “Our world is guided by two principles and sources: God and the devil. Everything good in the human world has its origin and source from God, and everything bad has its origin and source from the devil. Ultimately, all good comes from God, and all evil comes from the devil.” (St. Justin Popovich, Commentary on 1 John 3:11).
39. “Not food is evil, but gluttony, not procreation, but fornication, not money, but love of money, not glory, but vanity: and if so, then there is nothing evil in the existing, [it is only] in the abuse [of the existing]” (St. Maximus the Confessor. Chapters on Love, 3.4).
40. “God and sin are at two different poles. No one can turn his face to God without first turning his back on sin... When a person turns his face to God, all his paths lead to God. When a person turns away from God, all paths lead him to destruction. When a person finally renounces God both in word and in heart, he is no longer able to do anything that would not serve for his complete destruction, both bodily and spiritual. (St. Nicholas of Serbia. Thoughts on good and evil).

    freedom

41. “In reality, there is only one freedom - the holy freedom of Christ, by which He freed us from sin, from evil, from the devil. She connects with God. All other freedoms are illusory, false, that is, in fact, all of them are slavery. (St. Justin (Popovich). Ascetic and theological chapters, II.36).
42. “Only the belief that not everything ends here with our earthly existence gives strength not to cling to our insignificant life at all costs and to go to any meanness, baseness and humiliation for its preservation ... Only a person deeply can truly be free and sincere believer. Dependence on the Lord God is the only dependence that does not humiliate a person and does not turn him into a pitiful slave, but, on the contrary, elevates him” (martyr Alexander Medem. Letter to his son, 1922).
43. “Some under the name of freedom want to understand the ability and freedom to do whatever you want ... People who have more allowed themselves into slavery to sins, passions, vices, - more often than others are zealots of external freedom, as expanded as possible before the law. [But such a person] uses external freedom only in order to sink deeper into internal slavery. True freedom is the active ability of a person, not enslaved to sin, not weighed down by a condemning conscience, to choose the best in the light of God's truth and put it into action with the help of God's grace-filled power. This is freedom, which is not constrained by either heaven or earth. (St. Philaret of Moscow. Sermon on the birthday of Emperor Nicholas I, 1851).
44. “The Lord wants us to love one another; this is freedom - in love for God and neighbor. This is freedom and equality. And in the earthly ranks there can be no equality, but this is not important for the soul. Not everyone can be a king, not everyone can be a patriarch or a leader; but in every rank one can love God and please Him, and only this is important. And whoever loves God more on earth will be in greater glory in the Kingdom.” (St. Silouan of Athos. Scriptures, VI.23).

    The purpose of life

45. “Every Christian must find for himself the obligation and motivation to become a saint without fail. If you live without diligence and without the hope of being holy, then you are Christians only in name, and not in essence, and without holiness no one will see the Lord, that is, they will not achieve eternal blessedness. The word is true that Christ Jesus came into the world to save sinners (1 Tim. 1:15). But we are deceived if we think that we will be saved by remaining sinners. Christ saves sinners by giving them the means to become saints. (St. Philaret of Moscow. Word spoken on September 23, 1847).
46. “Achieving holiness is not the lot of monks alone, as some think; family people who have all sorts of professions, who live in the world, are called to holiness, because the commandment about perfection and holiness was given not only to monks, but to all people. (Holy Martyr Onufry (Gagalyuk)).
47. “The main goal of our life is living communication with God. For this, the Son of God became incarnate, in order to restore to us such communion with God, lost by the fall. Through the Lord Jesus, the Son of God, [we] enter into communion with the Father and thus achieve our goal.” (St. Theophan the Recluse. Letters to various persons, 24).
48. “Just as people go to war not to enjoy war, but to be saved from war, so we come into this world not to enjoy it, but to be saved from it. People go to war for something greater than war, so we come into this temporal life for something greater than it - for the sake of eternal life. And just as soldiers happily think about returning home, so Christians constantly remember the end of their lives and their return to their Heavenly Fatherland. (St. Nicholas of Serbia. Thoughts on good and evil).

    The Saints

49. “Blessed is the humble soul; the Lord loves her. Above all in humility is the Mother of God, and for this all the generations on earth bless Her and all the powers of heaven serve Her; and this Mother of His gave us the Lord as intercession and help " (St. Silouan of Athos. Scriptures, III.14).
50. -52. "Those who love me I love, and those who glorify me I will glorify" (Prov. 8:17, 1 Sam. 2:30), says the Lord [of His saints]. The Lord gave the Holy Spirit to the saints, and they love us in the Holy Spirit. The saints hear our prayers and have the power from God to help us. The whole Christian race knows about it.” (St. Silouan of Athos. Scriptures, XII.1,8).
51. “It seems to many that the Saints are far from us. But they are far from those who themselves went away, and very close to those who keep the commandments of Christ and have the grace of the Holy Spirit. Everything in heaven is moved by the Holy Spirit. But on earth - the same Holy Spirit. He lives in our Church; He lives in the sacraments; He is in Holy Scripture; He is in the souls of believers. The Holy Spirit unites everyone, and therefore the Saints are close to us; and when we pray to them, in the Holy Spirit they hear our prayers, and our souls feel that they are praying for us.” (St. Silouan of Athos. Scriptures, XII.3).
52. “Saints are like the Lord, but all people who keep the commandments of Christ are like Him, and those who live according to their passions and do not repent are like the devil. I think that if this secret were revealed to people, they would cease to serve the enemy, but everyone would strive with all their might to know the Lord and be like Him. (St. Silouan of Athos. Scriptures, XII.9).
53. “When the soul in the Holy Spirit cognizes the Mother of God; when in the Holy Spirit she becomes native to the apostles, prophets, and all the saints and righteous, then she is irresistibly attracted to that world, and cannot stop, but she is bored, and languishes, and cannot tear herself away from prayer, but although her body is exhausted and wants to lie down in bed, but even lying in bed, the soul yearns for the Lord and for the Kingdom of the Saints. (St. Silouan of Athos. Scriptures, I.28).

    Holy Bible

54. "Holy Scripture leads us to God and opens the way to the knowledge of God" (St. John Chrysostom. Conversations on the Gospel of John, 59.2).
55. “Of all the diseases that burden human nature, there is not one, neither mental nor bodily, that could not receive healing from Scripture” (St. John Chrysostom. Conversations on the book of Genesis, 29.1).
56. “Just as those deprived of light cannot walk straight, so those who do not see the ray of Divine Scripture are forced to sin, because they walk in the deepest darkness” (St. John Chrysostom. Conversations on the Epistle to the Romans, 0.1).
57. “[A person] who is humble and leads a spiritual life, reading the Holy Scriptures, will refer everything to himself, and not to others” (St. Mark the Ascetic. Words, 1.6).
58. “In everything that you meet in the Scriptures, look for the purpose of the word in order to penetrate you into the depths of the thoughts of the saints, and comprehend it with great accuracy ... To [read] Divine Scripture, do not proceed without prayer and asking for help from God ... Consider prayer as the key to true understanding of what is said in the Divine Scriptures" (St. Isaac the Syrian. Words, 1.85).
59. “When you begin to read or listen to [Holy Scripture], pray to God like this: “Lord Jesus Christ, open the ears and eyes of my heart, that I may hear Your words and understand them, and do Your will.” Always so pray to God to enlighten your mind and reveal to you the power of His words. Many, trusting in their own understanding, have been deceived.” (St. Ephraim Sirin).
60. “[The proud ones sin gravely] who, after studying secular literature, turning to the Holy Scriptures, consider everything that they say to be the law of God and do not try to know the thoughts of the prophets and apostles, but seek out [from Scripture] inconsistent texts to their own thoughts, as as if it were a good thing, and not the most vicious kind of teaching, to distort the thoughts of Scripture and subordinate it to your own arbitrariness, despite obvious contradictions ... Such attempts to teach what you don’t know are characteristic of children and charlatans. (Blessed Jerome. Letter to St. Peacock).

    Holy Tradition

61. “If anyone wants to protect himself from deception and remain healthy in faith, then he must protect his faith, firstly, by the authority of Holy Scripture, and secondly, by the Tradition of the Church. But, perhaps, someone will ask: the canon of Scripture is perfect and sufficient for everything, why attach the authority of Tradition to it? “Because not everyone understands Scripture in the same way, but one interprets it this way and the other another, so that you can extract as many meanings from it as there are heads. That is why it is necessary to be guided by the church's understanding... What is tradition? What [in the Church] everyone believed in, always and everywhere ... What you accepted, and not what you invented ... [after all] our duty is not to lead religion where we would like, but to follow where it will lead, and not to pass on to his descendants, but to keep what was received from the ancestors " (St. Vikenty of Lirinsky. Notes of Peregrin).
62. “Do not dare to interpret the Gospel and other books of Holy Scripture yourself. Scripture was spoken by the holy prophets and apostles; it was not spoken arbitrarily, but by the inspiration of the Holy Spirit. How could it not be crazy to interpret it arbitrarily? The Holy Spirit, who spoke the Word of God through the prophets and apostles, interpreted it through the holy fathers. And the Word of God and its interpretation is a gift of the Holy Spirit. Only this one [patristic] interpretation is accepted by the holy Orthodox Church and her true children!” (St. Ignatius (Bryanchaninov). On reading the Gospel).
63. “Japanese Protestants sometimes come to me and ask me to explain some part of the Holy Scriptures. "Yes, you have your missionary teachers - ask them," I tell them, "What do they answer?" - "We asked them, they say: understand, as you know; but I need to know the true thought of God, and not my personal opinion" ... It's not like that with us, everything is light and reliable, clear and durable - because we, apart from the Holy We still accept Holy Tradition, and Holy Tradition is a living, uninterrupted voice ... of our Church from the time of Christ and His Apostles until now, which will be until the end of the world. It is on it that the entire Holy Scripture is affirmed. (St. Nicholas of Japan. Diary, January 15, 1897).

    Church of Christ

64. "Brothers and sisters! The merciful God wants happiness for all of us in this life and the next. To do this, He founded His holy Church to cleanse us from sin, to sanctify us, reconcile us with Him and give us a heavenly blessing. The Church always has open arms for us. Let us hasten in them rather, all of us, whose conscience is weighed down. Let's hurry - and the Church will lift the weight of our burden, give us boldness towards God, fill our hearts with happiness and bliss. (St. Nektarios of Aegina. The Way to Happiness, 1).
65. “The Church of Christ is one, holy, universal and apostolic. It represents a single spiritual body, the head of which is Jesus Christ, with the single Holy Spirit dwelling in it. [Local] private Churches are members of the single body of the Ecumenical Church, and they, like the branches of one tree, feed on the same juices from one root. It is called a saint because it was sanctified by the holy Word, deeds, sacrifice and suffering of its Founder, Jesus Christ, to which He went in order to save people and lead them to holiness. The Church is called Ecumenical because it is not limited by place, time, people, or language. It appeals to all mankind. The Orthodox Church is called apostolic because the spirit, teaching and works of the Apostles of Christ are completely preserved in it. (St. Nicholas of Serbia. Catechism).
66. “We know and are convinced that falling away from the Church into schism, heresy, or sectarianism is complete destruction and spiritual death. For us there is no Christianity outside the Church. If Christ created the Church and the Church is His Body, then to be torn from His Body means to die.” (St. Hilarion (Troitsky). About life in the Church).
67. “One should not look for truth from others, which is easy to take from the Church. For in it, as if in a rich treasury, the apostles put in full everything that belongs to the truth, so that everyone who wishes can receive from her the drink of life. She is the door of life." (St. Irenaeus of Lyons. Against heresies, III.4).
68. “The Church is holy, although there are sinners in it. Those who sin, but purify themselves by true repentance, do not hinder the Church from being holy; but unrepentant sinners, either by a visible act of ecclesiastical authority, or by an invisible act of the judgment of God, as dead members, are cut off from the body of the Church, and in this way she is kept holy in this respect too. (St. Philaret of Moscow. Catechism).
69. -72. “When do we live with Christ? When we live according to His Gospel, [and in] His Church. Indeed, in the Church there is not only His Gospel, but He Himself, with all His perfections and virtues. The Church is the ever-living Body of the God-Man Christ… One enters into it through the sacred sacraments, one abides in it through the holy virtues… Our Lord Jesus Christ abides uninterruptedly in this world with the Church. He abides with every member of the Church throughout all the ages ... He left us all of Himself in the Church and constantly gives us all of Himself so that we too can live in this world according to how He lived ” (St. Justin Popovich, Commentary on 1 John 4:9, 17). spiritual mentor
70. 73. “Consider that the Holy Spirit lives in the confessor, and he will tell you what he must. But if you think that a confessor lives negligently, and how can the Holy Spirit live in him, then you will suffer greatly for such a thought, “and the Lord will humble you, and you will certainly fall into delusion?” .
71. “If a person does not tell everything to the confessor, then his path is crooked and does not lead to salvation, and whoever says everything will go straight to the Kingdom of Heaven” (St. Silouan of Athos. Scriptures, XIII.9).
72. “Say everything to the confessor, and then the Lord will have mercy on you, and you will avoid delusion. And if you think that in your spiritual life you know more than your confessor and stop telling him in confession what happens to you, then for this pride you will certainly be given some kind of charm for the sake of enlightenment. (St. Silouan of Athos. Scriptures, ХVII.13).
73. “The Holy Spirit acts through the confessor in the sacrament, and therefore when you leave the confessor, the soul feels its renewal, and if you leave the confessor embarrassed, it means that you confessed uncleanly and did not forgive your brother from the soul of his sins” (St. Silouan of Athos. Scriptures, XIII.11).
74. “The Lord loved us so much that He suffered for us on the cross; and His sufferings were so great that we cannot comprehend them. So our spiritual shepherds suffer for us, although we often do not see their suffering. And the greater the shepherd's love, the greater his suffering; and we sheep must understand this and love and honor our shepherds.” (St. Silouan of Athos. Scriptures, XIII.2).
75. “The spiritual father only points the way as a pillar, but you have to go yourself. If the spiritual father will point, and the student himself will not move, then he will not go anywhere, but he will rot at this pillar. ” (St. Nikon of Optina). Retribution
76. “Do not be deceived about the knowledge of what will happen [with you after death]: what you sow here, you will reap there. After leaving here, no one can achieve success ... Here is doing, - there is retribution, here is a feat, - there are crowns ” (St. Barsanuphius the Great. Manual, 606).
77. “To all who have love for Him, God gives His fellowship. But communion with God is life and light and the enjoyment of all the blessings that He has. And those who voluntarily depart from Him, He subjects to separation from Himself, which they themselves have chosen. Just as distance from light is darkness, so alienation from God is deprivation of all the blessings that He has. But the blessings of God are eternal and without end, and therefore their deprivation is eternal and without end; [so sinners themselves will be the cause of their torment] just as those who blind themselves do not see the light, although it shines on them. (St. Irenaeus of Lyons. Five books against heresies, V.27).
78. “The Savior of our kind, intending to completely free a person from delusion, promised us, obedient to Him, the most heavenly and divine blessings, and showed to the disobedient that they are not going to experience temporary and diminishing sorrows over time, but torment that lasts throughout boundless eternity” (St. Photius the Great. Amphilochia, 6).
79. “Not only men, but also women, the weaker sex, by walking the narrow path [of Christ], gained themselves the Kingdom of Heaven. For there is neither male nor female, but each according to his work will receive his reward. (St. Ephraim the Syrian. Word on the second coming of the Lord). The Eternal Joy of Christians
80. “[Christians,] always rejoice, for evil, death, sin, the devil, and hell have been overcome by Christ. And when all this is defeated, is there anything in the world that can destroy our joy? You are the masters of this eternal joy until you give in to sin. Joy boils in our hearts from His truth, love, Resurrection, from the Church and His saints. Joy boils in our hearts and from torment for Him, ridicule for Him and death for Him, because these torments inscribe our names in heaven. There is no true joy on earth without victory over death, and there is no victory over death without the Resurrection, and Resurrection without Christ. The resurrected God-Man Christ, the Founder of the Church, continually pours this joy into the souls of His followers through the Holy Sacraments and virtues… Our faith is filled with this eternal joy, since the joy of faith in Christ is the only true joy for a human being.” (St. Justin (Popovich). Interpretation on 1 Thess., 5).

    III. WE AND SURROUNDINGS

    Attitude towards other people

81. “A Christian should be polite to everyone. His words and deeds must breathe with the grace of the Holy Spirit, which dwells in his soul, so that in this way the name of God is glorified. He who verifies every word, he verifies every deed. He who examines the words he is about to say, examines the deeds he intends to do, and will never cross the boundaries of good and virtuous behavior. The gracious speeches of a Christian are characterized by delicacy and politeness. This is what gives birth to love, brings peace and joy. On the contrary, rudeness gives rise to hatred, enmity, sorrow, the desire to win [in disputes], riots and wars ” (St. Nektarios of Aegina. The Way to Happiness, 7).
82. “It is joyful to feel that among the people we do not and cannot have enemies, but there are only unfortunate brothers worthy of pity and help even when they - due to a misunderstanding - become our enemies and fight against us. Alas! They do not understand that the enemy is in ourselves, that he must first be expelled from himself, and then help others to do the same. We have one enemy in common - the devil and his evil spirits, and a person, no matter how low he falls, never loses at least a few sparks of light and goodness that can be fanned into a bright flame. And there is no benefit for us to fight people, even if they constantly showered us with all kinds of blows and slander... To fight people means to take their false position. Even if successful, this war would not give us anything, but would distract us from our task for a long time. (St. Roman (Medved). Letter from his daughter from the camp, 1932).
83. “With all your might, ask the Lord for humility and brotherly love, for for the love of a brother, the Lord freely gives His grace. Try it on yourself: one day ask God for love for your brother, and the other day - live without love, and then you will see the difference. (St. Silouan of Athos. Scriptures, ХVI.8).
84. -88. “Adorn yourself with the truth, try to tell the truth to everyone; and do not confirm a lie, no matter who asks. If you tell the truth and expose yourself to someone’s wrath, do not grieve over it, but console yourself with the words of the Lord: blessed are those who are persecuted for the sake of righteousness, for theirs is the Kingdom of Heaven. (St. Gennady of Constantinople. Golden chain, 26.29).
85. “Saint Isaiah said: if someone treats a brother with cunning, sorrow of the heart will not escape” (Ancient Patericon, 10.28).
86. “He who puts his trust in God in some way no longer quarrels about it with his neighbor” (St. Mark the Ascetic. Words, 2.103).
87. Draw close to the righteous, and through them you will draw close to God. Deal with those who have humility, and you will learn their manners... Whoever follows the one who loves God will be enriched by the mysteries of God; but whoever follows the unrighteous and the proud will be far from God, and will be hated by his friends.” (St. Isaac the Syrian. Words, 57, 8).
88. "Saint Pimen the Great said: get away from every person who loves to argue" (Ancient patericon, 11.59).
89. “If you are not able to stop the mouth of the one who slanders his friend, then at least beware of communicating with him.” How to deal with the sins of others?
90. -95. “Love sinners, but hate their deeds, and do not neglect sinners for their shortcomings, so that you yourself do not fall into the temptation in which they are ... Do not be angry with anyone and hate no one, neither for faith, nor for bad deeds him ... Do not hate the sinner, because we are all guilty ... Hate his sins - and pray for him, to become like Christ, who did not have indignation at sinners, but prayed for them " (St. Isaac the Syrian. Words, 57.90).
91. “Find evil in yourself, and not in other people or things that you have not managed to properly handle. So the child handles fire or a knife: he burns himself, he cuts himself. (St. Sevastian Karaganda).
92. “The brother asked the elder: “If I see my brother fall into sin, is it good to hide him?” The elder answered: “When we [out of love] hide the sin of our brother, [then] God will hide our sins; and when we reveal [to others] the sin of a brother, [then] God will also make known [to people] our sins ” (Ancient patericon, 9.9).
93. “Do not be irritated with those who sin ... do not have the passion to notice all sorts of sins in your neighbor and condemn him, as is usual for us; everyone will give an answer to God for himself ... especially, do not look maliciously at the sins of your elders, to which you do not care ... you correct your sins, correct your heart ” (St. John of Kronstadt. My life in Christ, I.6).
94. “If you see your neighbor in sin, then do not look at this alone, but think about what he has done or is doing good, and often, having tested in general, and not judging in particular, you will find that he is better than you” (St. Basil the Great. Conversations, 20).
95. “If you see a sinning person and do not pity him, then grace will leave you ... And whoever scolds bad people, but does not pray for them, will never know the grace of God” (St. Silouan of Athos. Scriptures, VII.4, VIII.6).
96. “He who strictly investigates the misdeeds of others will not receive any indulgence for his own” (St. John Chrysostom. About statues. 3, 6).

    Shall we rebuke the wrongdoer?

97. “It is better to pray with reverence for your neighbor than to convict him of every sin” (St. Mark the Ascetic. Words, 1.132).
98. “Do not try with reproofs to benefit the one who boasts of virtues; for whoever loves to show himself cannot be a lover of the truth." (St. Mark the Ascetic. Words, 2.222).
99. “Whoever, with the fear of God, admonishes and instructs the sinner, he acquires for himself a virtue that is opposite to sin. But the vindictive and unkindly blaming the sinner falls, according to the spiritual law, into the same passion with him. (St. Mark the Ascetic. Words, 2.183).
100. “When you want to instruct someone in good, first bodily and almost him with a word of love give rest to him. For nothing inclines a man to shame and makes him give up his vice and change for the better, like bodily goods and the respect that he sees from you ... [then] with love say a word or two to him, and do not become angry with him, and May he not see in you a sign of enmity. For love does not know how to be angry and irritated. (St. Isaac the Syrian. Words, 85.57).

     condemnation

101. “He who seeks the forgiveness of sins loves humility. He who condemns another, secures his evil deeds for himself. (St. Mark the Ascetic. Words, 1.126).
102. -108. “To judge sins is the work of the sinless, but who is without sin, except God alone? He who thinks with his heart about the multitude of his sins will never want to make a subject for his conversation out of the temptation of another. To judge a person who has been tempted is a sign of pride, but God opposes the proud. On the contrary, who every hour prepares to give an answer about his sins, will not soon raise his head to consider other people's mistakes. (St. Gennady of Constantinople. Golden chain, 53-55).
103. -110. “A knowledgeable person, eating grapes, takes only ripe berries, and leaves the sour ones: so the judicious mind carefully notices the virtues that it sees in someone; an insane person looks for vices and shortcomings ... Even if you see a sinner with your own eyes, do not condemn; for often they are deceived" (St. John of the Ladder. Ladder, 10.16-17).
104. “If you have a sinful habit of judging your neighbor, then when you condemn someone, put down three earthly bows on this day with this prayer: “Save, Lord, and have mercy on such and such (whom you condemned) and with his prayers have mercy on me a sinner.” And do this whenever you judge someone. If you do this, the Lord will see your diligence and deliver you forever from this sinful habit. And if you do not condemn anyone, then God will never condemn you - so you will receive salvation. (St. Sergius (Pravdolyubov)).
105. “Whoever prays for people who offend him, he casts down the demons, and the one who resists the first is stung by the last” (St. Mark the Ascetic. Words, 1.45).
106. “Whoever, being despised by anyone, does not quarrel with him who despise him by word or thought; he has acquired true knowledge and shows firm trust in God (St. Mark the Ascetic. Words, 2.119).

     About forgiveness

107. “This is our law: if you forgive, it means that the Lord has forgiven you; but if you do not forgive your brother, then your sin remains with you.” (St. Silouan of Athos. Scriptures, VII.9).
108. “All of us, my dear brethren, will have to die, and it will be hard for us if we don’t love each other while living in this world, if we don’t reconcile with our opponents, on whom we are offended, and if, offending one another, we don’t forgive, - then we will not have eternal peace and bliss in that world, and the Heavenly Father will not forgive us our sins. (St. Peter of Tsetinsky. Message to the Radulovichi, 1805).
109. “Forgiveness of insults is a sign of true love, free from hypocrisy. For so the Lord also loved this world.” (St. Mark the Ascetic. Words, 2.48).

     When we are scolded

110. “The one who reproaches us must be accepted as a debunker of the evil thoughts hidden in us, sent by God, so that we, having accurately examined our thoughts, correct ourselves ... [after all] we do not know much of the evil hidden in us; only a perfect person tends to remember all his shortcomings" (St. Mark the Ascetic. Words, 6).
111. “As much as you pray with all your heart for the one who slandered you, so God reveals the truth to those who believe the slander” (St. Maximus the Confessor. Chapters on Love, 4.89).

     When we are praised

112. “When they begin to praise us, let us hasten to remember the multitude of our iniquities; and see that we are truly unworthy of what they say or do in our honor. (St. John of the Ladder. Ladder, 22.42).

     rancor

113. “If you bear a grudge against someone, then pray for him; and by prayer separating sorrow from the memory of the evil he has done you, you will stop the movement of passion; if you become friendly and philanthropic, you will completely banish this passion from your soul. When another is angry with you, be kind to him, humble and treat him kindly, and you will save him from passion. (St. Maximus the Confessor. Chapters on Love, 3.90).
114. “A soul that harbors hatred for a person cannot be at peace with God, Who said: “If you do not forgive people their sins, then your Father will not forgive you your sins” (Matt. 6:15). If a person does not want to be reconciled, however, save yourself from hatred by praying for him sincerely and not slandering him. (St. Maximus the Confessor. Chapters on Love, 4.35).

     Love for Enemies

115. “He who does not love his enemies cannot know the Lord and the sweetness of the Holy Spirit. The Holy Spirit teaches us to love enemies in such a way that their souls will pity them, as if they were our own children. (St. Silouan of Athos. Scriptures, I.11).
116. “Having been offended, scolded, or expelled by someone, think not about what happened to you, but about what [followed and] will follow from this, and you will see that the offender has become the cause of many blessings for you, not only in present, but also in the next century (St. Mark the Ascetic. Words, 1.114).
117. “Do not want to hear about the misfortune of people hostile to you. For those who hear such speeches reap [later] the fruits of their own will. (St. Mark the Ascetic. Words, 2.173).
118. “Please try it. If someone insults you, or dishonors you, or takes away something of yours, then pray: “Lord, we are all Your creation; have pity on Your servants, and turn them to repentance,” and then you will noticeably carry grace in your soul. Force your heart to love your enemies, and the Lord, seeing your good desire, will help you in everything, and experience itself will show you. And whoever thinks badly of enemies, there is no love of God in him, and he did not know God. (St. Silouan of Athos. Scriptures, IX.21).

     Prayer

119. “Do not leave prayer, for as the body, deprived of food, weakens, so the soul, deprived of prayer food, approaches relaxation and mental death” (St. Gennady of Constantinople. Golden chain, 44).
120. -128. “Pray constantly in every business, so as not to do anything without the help of God ... Whoever does something without prayer, or takes care of something, does not receive success in finishing his work. The Lord said about this: "Without Me you can do nothing" (John 15:5) » (St. Mark the Ascetic. Words, 2.94,166).
121. “What we say or do without prayer is later either sinful or harmful, and convicts us through deeds in a way unknown to us” (St. Mark the Ascetic. Words, 2.108).
122. “Whoever does not consider himself a sinner, that prayer is not accepted by the Lord” (St. Isaac the Syrian. Words, 55).
123. “God hears and fulfills man's prayer when man obeys His commandments. “Listen to God in His commandments,” says St. John Chrysostom, “so that He hears you in your prayers.” A person who keeps the commandments of God is always wise, patient, and sincere in his prayers. The sacrament of prayer consists in keeping the commandments of God.” (St. Justin Popovich. Commentary on 1 John 3:22).
124. “Commit your desire [in prayer] to God, Who knows everything, even before our birth. And do not ask that everything be according to your will, because a person does not know what is useful for him, but say to God: "Thy will be done!" For He does everything for our benefit.” (St. Gennady of Constantinople. Golden chain, 47).
125. “Everyone who asks something from God, and does not receive it, undoubtedly does not receive for any of these reasons: or because they ask before the time; or because they ask unworthily, and out of vanity; or because, having received what they asked for, they would be proud, or would fall into negligence ” (St. John of the Ladder. Ladder, 26.60).
126. “He who, without a guide, wants to engage in prayer, and in pride thinks that he can learn from books, and will not go to the elder, he is already half delusional. The Lord will help the humble, and if there is no experienced mentor, and he will go to the confessor, which is, then the Lord will cover him for humility. (St. Silouan of Athos. Scriptures, II.1).
127. “If at the time when the mind is praying, any extraneous thought or concern about something is mixed with it, then prayer is not called pure” (St. Isaac the Syrian. Words, 16).
128. “When you pray and, having received [what you asked for], become proud, it is obvious that your prayer was not to God, and you did not receive help from God, but the demons helped you so that your heart would be lifted up; for when help is given from God, the soul does not rise up, but rather humbles itself and marvels at the great mercy of God, how He has mercy on sinners. (St. Barsanuphius the Great. Manual, 418).
129. “When the Lord wants to have mercy on someone, he inspires others to pray for him, and helps in this prayer” (St. Silouan of Athos. Scriptures, XX.9).
130. “During times of affliction, it is necessary to incessantly invoke [in prayer] the merciful God... The incessant invocation of the name of God [in prayer] is a cure [of the soul] that kills not only [sinful] passions, but their very action. Just as a doctor finds the right medicine, and it works, and the patient does not know how it [happens], just like the name of God, when you call on him, kills all passions, although we do not know how this is done. (St. Barsanuphius the Great. Manual, 421).

     Repentance

131. “Every sin left without repentance is a sin unto death, for which, even if a saint prays for another, [God] will not hear” (St. Mark the Ascetic. Words, 2.41).
132. “He who has sinned cannot escape retribution except by repentance corresponding to the sin” (St. Mark the Ascetic. Words, 2.58).
133. “God will cleanse your transgressions if you yourself are always dissatisfied with yourself and change until you reach perfection” (Blessed Augustine. On the Epistle to the Parthians, I.7).
134. “Saints were the same people as all of us. Many of them came from great sins, but by repentance they reached the Kingdom of Heaven. And everyone who comes there comes through repentance, which the Merciful Lord has given us through His sufferings.” (St. Silouan of Athos. Scriptures, XII.10).
135. “If someone falls into any sin, and does not [cordially] grieve about it, he will easily fall into the same network again” (St. Mark the Ascetic. Words, 2.215).
136. “If someone, having once repented of a sin, again commits the same sin, this is a sign that he has not been cleansed of the cause of this sin, from which, like from a root, shoots sprout again” (St. Basil the Great).
137. -146. “Do not say: “I have sinned a lot, and therefore I do not dare to fall down to God.” Do not despair: just do not multiply your sins from now on, and, with the help of the All-Merciful, you will not be ashamed. For He said, "Whoever comes to Me I will not cast out." So, take courage and believe that He is pure, and He will cleanse those who approach Him. If you want to perform true repentance, then show it by deed. If you repent of pride, show humility; if in drunkenness, show sobriety; if in fornication, show the purity of life. For it is said: Turn away from evil and do good. (St. Gennady of Constantinople. Golden chain, 87-89).
138. “One person kept sinning and repenting - and so all his life. Finally he repented and died. An evil spirit came for his soul and says: "He is mine." The Lord says: "No, he repented." “But even though he repented, he sinned again,” continued the devil. Then the Lord said to him: “If you, being angry, accepted him again to yourself after he repented to Me, then how can I not accept him after he, having sinned, again turned to Me with repentance?” (St. Ambrose of Optina).
139. “He who hates his sins ceases to sin; and whoever confesses them will receive forgiveness. It is impossible for a person to leave the habit of sinning unless he first acquires enmity towards sin, and it is impossible to receive remission of sin before confessing sins. For the confession of sins is the cause of true humility.” (St. Isaac the Syrian. Words, 71).
140. -150. “Former sins, being remembered in their images, harm. For if they bring sadness with them, they remove from hope, and presenting themselves without sadness, they put the former filth inside. If you want to offer God an uncondemned confession, then do not remember sins by their appearance, but courageously endure the sorrows that you find for them. (St. Mark the Ascetic. Words, 2.151,153).
141. “The Lord loves the penitent sinner a lot and graciously presses him to His chest: “Where have you been, My child? I have been waiting for you for a long time.” The Lord calls everyone to Himself with the voice of the Gospel, and His voice is heard throughout the universe: "Come to Me, My sheep. I created you and love you. My love for you brought Me to earth, and I endured everything for your salvation, and I want you to know My love and say, like the apostles on Tabor: Lord, it’s good for us with You. (St. Silouan the Athos. Scriptures, IX.27).

     Our Will and God's Will

142. -153. “The brightest teaching of our Savior is this: “Thy will be done” (Matthew 6:10). Who sincerely says this prayer leaves his own will and puts everything on the will of God... And the will inspired by the demons is that we justify ourselves and believe ourselves, and then they easily enslave a person [who has adopted such a way of thinking] ” (St. Barsanuphius the Great. Manual, 40, 124).
143. “It is a great blessing to surrender to the will of God. There is only one Lord in the soul, and there is no other thought, and it prays to God with a pure mind. When the soul has completely surrendered to the will of God, then the Lord Himself begins to guide it, and the soul learns directly from God... The proud man does not want to live according to the will of God: he loves to govern himself; and does not understand that a person does not have enough reason without God to control himself. (St. Silouan of Athos. Scriptures, VI.1).
144. “To the extent that one cuts off and humbles his will, to the same extent he goes to success. And the more stubbornly he clings to his own will, the more he harms himself. (St. Ephraim the Syrian. Advice to a Novice Monk, 12)
145. “How do you know if you are living according to the will of God? Here is a sign: if you grieve about any thing, it means that you have not completely surrendered to the will of God. Whoever lives according to the will of God does not care about anything. And if he needs any thing, then he commits himself and the thing to God; and if he does not receive the necessary thing, he still remains calm, as if he had it. The soul that has surrendered to the will of God is not afraid of anything: neither thunderstorms, nor robbers, nothing. But no matter what happens, she says: "It is pleasing to God." If he is sick, he thinks: it means that I need a disease, otherwise God would not have given it to me. And so peace is preserved in the soul and body. (St. Silouan of Athos. Scriptures, VI.4).
146. “The Lord gave the Holy Spirit to the earth, and in whom He lives, he feels paradise in himself. Perhaps you will say: why is there no such grace with me? Because you have not surrendered to the will of God, but you live according to your own. Look at the one who loves his will. He never has peace in his soul and is always dissatisfied with something. And whoever has completely surrendered to the will of God has pure prayer, his soul loves the Lord, and everything is pleasant and sweet to him. (St. Silouan of Athos. Scriptures, VI.14).

     Commandments

147. “Just as it is impossible to walk without legs or fly without wings, so it is impossible to reach the Kingdom of Heaven without fulfilling the commandments.”
148. “The commandments of God are above all the treasures of the world. Whoever has acquired them finds God within himself.
149. “The Holy Apostle John the Theologian says that the commandments of God are not heavy, but light (1 John 5:3). But they are light only from love, and if there is no love, then everything is difficult. (St. Silouan of Athos. Scriptures, ХVI.10).
150. “Christ does not require the doing of the commandments [in itself], but the correction of the soul, for which he established the commandments.”
151. “God, by His gracious power, is present in every commandment. “The Lord is hidden in His commandments,” says Saint Mark the Ascetic. The Lord helps everyone who struggles to keep His commandments... And that God dwells in us, we know by the Spirit that He gave us. This means that a Christian is never alone, but he lives and works together with the Trisagion God.” (St. Justin Popovich. Commentary on 1 John 3:24).

     How God Views Our Works

152. “In all our actions, God looks at the intention, whether we do it for His sake, or for some other reason” (St. Maximus the Confessor. Chapters on Love, 2.36).
153. -165. “God values ​​deeds according to their intentions. For it is said: "The Lord will give you according to your own heart" (Ps. 19:5) ... [Therefore] whoever wants to do something, but cannot, he [is considered] before God, who knows the intentions of our hearts, as having done it. This applies to both good deeds and evil deeds.” (St. Mark the Ascetic. Words, 1.184, 2.16).
154. “If the intention preceding the action is impure, then the action itself will be bad, even if it seems good” (St. Gregory the Dialogist. Conversations, 1.10). How should we treat our affairs
155. “Consider and do nothing without a [spiritual] purpose [with which it is done] for God; for he who travels aimlessly will labor in vain.” (St. Mark the Ascetic. Words, 1.54).
156. “Fasting, prayer, almsgiving and all other Christian deeds are good in themselves, but the goal of the Christian life is not just their fulfillment. The true purpose of our Christian life is to receive the Holy Spirit of God. Fasting, prayer, almsgiving, and every good done for Christ's sake are the means to receive the Holy Spirit. Note that only that good deed, which is done for the sake of Christ, brings us the fruits of the Holy Spirit, nevertheless, not done for the sake of Christ, although it is good, does not present rewards to us in the life of the future age, and even in this life it does not give the grace of God. . That is why our Lord Jesus Christ said: “Whoever does not gather with Me squanders” (Matt. 12.30) " (St. Seraphim of Sarov. Conversation on the purpose of the Christian life).
157. “When the mind forgets the goal of piety, then the obvious exercise of virtue becomes useless” (St. Mark the Ascetic. Words, 2.51).
158. “Whatever you lose in the name of God, you will keep; everything you keep for yourself, you will lose. Everything that you give in the name of God, you will receive profitably; whatever you give for your own glory and pride, you [are] like throwing it into the water. Everything that you accept from people as from God will bring you joy; everything that you accept from people as from people will bring you worries" (St. Nicholas of Serbia. Thoughts on good and evil).
159. “Everything must be done with reason, and determine your own measure, so as not to be embarrassed later. To do almsgiving, fasting, or anything else beyond one's strength is reckless, because it subsequently leads the doer to confusion, despondency and grumbling. Yes, and God requires what is within the power of man. (St. Barsanuphius the Great. Manual, 627).
160. “Whoever you are, whatever business you do, give an account to yourself in what way you did your job: in a Christian or in a pagan way, that is, relying on pride and worldly gain. A Christian must remember that every, even the smallest, deed has a moral beginning. A Christian who remembers the teachings of Jesus Christ must do his every deed in such a way that it contributes to the spread of God's grace and the Kingdom of Heaven among people. (St. Gabriel of Imeretin. Annual report).

     Our good deeds

161. “One evil from another receives strength: in a similar way, good also increases one from the other, and the one in whom it is prompted to more” (St. Mark the Ascetic. Words, 2.93).
162. “Every time we sin, we are born of the devil; and every time we do virtue, we are born of God.” (St. John Chrysostom).
163. “We abide in God to the extent that we do not sin” (St. Bede the Venerable, Comments on 1 John 3:6).
164. “Forget your good deeds and merits as soon as possible ... Do not write down your good deeds, because if you write them down, they will quickly fade, but if you forget about them, they will be inscribed in eternity” (St. Nicholas of Serbia. Thoughts on good and evil).
165. “If you want the Lord to cover your sins, then do not show people the virtue that you have. "For what we do with our virtues? is what God does with our sins" (St. Mark the Ascetic. Words, 2.135).
166. “Whoever has any spiritual gift, and sympathizes with those who do not have it, he preserves his gift with compassion. And he who is proud of his gift through self-conceit loses it. (St. Mark the Ascetic. Words, 1.8).

     Even a small good deed is valuable.

167. “If you show any mercy to someone, you will be pardoned for that.
     If you show compassion to the suffering (and this, it seems, is not a great thing), you will be counted among the martyrs.
     If you forgive the offender, then not only will all your sins be forgiven, but you will be a child of the Heavenly Father.
     If you pray from your heart for salvation, even if it is not enough, you will be saved.
     If you reproach yourself, accuse and condemn yourself before God for the sins felt by your conscience, you will be justified for this.
     If you grieve over sins, or shed tears, or sigh, then your sigh will not be hidden from Him, and, as St. John Chrysostom: "If you complain only about sins, then He will accept it for your salvation." (St. Moses of Optina).

     Love

168. “God gave people the word “love” so that they would use this word to describe their attitude towards Him. When people, having abused this word, call it their attitude to the earthly, it loses its meaning. (St. Nicholas of Serbia. Thoughts on good and evil).
169. “Do not neglect the commandment of love; for through it you will become a son of God, and if you break it, you will be a son of hell.” (St. Maximus the Confessor. Chapters on Love, 4.20).
170. “Love for God should stand for us above any love for any person” (St. Nikodim the Holy Mountaineer).
171. “Do not say that faith in our Lord Jesus Christ alone can save you, for this is impossible unless you also find love for Him, evidenced by deeds. As for bare faith, "even the demons believe and tremble" (James 2:19). The cause of love is: zealous beneficence to one's neighbor, generosity, patience and prudent use of things. (St. Maximus the Confessor. Chapters on Love, 1.39-40).
172. “Just as God illuminates all [people] equally with [solar] light, so those who [desire] to imitate God, let them shine on everyone with a common and equal ray of love. Because where love disappears, hate will surely take its place. And if God is love, then hate is the devil. Therefore, just as he who loves has God in himself, so he who has hatred nourishes the devil in himself. (St. Basil the Great. Words on asceticism, 3).
173. “Love covers a multitude of sins” (1 Pet. 4:8) . That is, for the love of others, God forgives the sins of the one who loves. (St. Theophan the Recluse. Letters, VI.949).
174. -187. “Love for Christ branches into love for one’s neighbor, love for truth, love for holiness, for peace, for purity, for everything Divine, for everything immortal and eternal… All these kinds of love are natural manifestations of love for Christ. Christ is the God-Man, and love for Him always means: love for God and love for man... Loving Christ God, we love for Him, and in people everything that is Divine, immortal, Christ-like in them. We cannot truly love people unless we love them for these reasons. Any other love is pseudo-love, which easily turns into dislike, into hatred for people. True love for a person comes from love for God, and love for God increases in proportion to the observance of the commandments of God. (St. Justin Popovich, Commentary on 1 John 4.20, 5:2).
175. “Love is the fruit of prayer... to patiently abide in prayer is to deny a person himself. Therefore, in the self-denial of the soul, the love of God is found. (St. Isaac the Syrian. Words, 43).
176. “If you find that you do not have love, but you want to have it, then do deeds of love, even if at first without love. The Lord will see your desire and effort and will put your love into your heart.” (St. Ambrose of Optina).

     Who has no love

177. “He who sees in his heart a trace of hatred towards any person for any sin, is completely alien to the love of God. For the love of God absolutely does not tolerate hatred of man.” (St. Maximus the Confessor. Chapters on Love, 1.15).
178. “Unfortunate and pathetic, who is far from love. He spends his days in sleepy delirium, far from God, deprived of light and lives in darkness... Whoever does not have the love of Christ is an enemy of Christ. [He] walks in darkness, and is easily caught by every sin.” (St. Ephraim the Syrian. Sermon on virtues and vices).
179. “He who does not love, not only himself is in [spiritual] death, but his every deed, even if outwardly it would have the appearance of virtue, is dead and fruitless, and [every] word [of him] is soulless” (St. Philaret of Moscow. A word to those who take a vow). How love is shown
180. “Whoever knows the love of God loves the whole world and never grumbles at his fate, for temporary sorrow for the sake of God brings eternal joy” (St. Silouan of Athos. Scriptures, I.27).
181. “Love is not only through the distribution of property [to the needy], but even more so - the spread of the word of God and help with deeds” (St. Maximus the Confessor. Chapters on Love, 1.26).
182. “What is perfection in love? Love your enemies so that you wish to make them brothers... For so loved He Who, hanging on the cross, said: "Father, forgive them, for they know not what they do" (Luke 23:34)" (Blessed Augustine. On the Epistle to the Parthians, I.9).
183. “Happy is the man in whom there is the love of God, because he bears God within himself. Whoever has love, together with God, is above all. In whom there is love, he is not afraid; never disdains anyone, does not exalt himself before anyone, does not slander anyone, and does not listen to those who slander, does not compete, does not envy, does not rejoice at the fall of others, does not slander the fallen, but sympathizes with him and helps him, does not despise his brother, found himself in need, but stands up and is ready to die for him. Whoever has love does the will of God.” (St. Ephraim the Syrian. Spiritual and Moral Scriptures, 3).

     Mercy

184. “Let mercy always take precedence in you, until you feel in yourself the mercy that God has for the world ... A heart that is cruel and unmerciful will never be cleansed. A merciful person is a doctor of his soul, because, as if with a strong wind from his insides, he disperses the obscuration of passions. (St. Isaac the Syrian. Words, 41).
185. “If you begin to cherish wealth, it will not be yours; and if you begin to squander [the needy] - you will not lose ” (St. Basil the Great. Conversations, 7).
186. “Has the philanthropic Lord given you much so that you would use what was given to you only for your own benefit? No, but in order that your excess may make up for the deficiency of others.” (St. John Chrysostom. Conversations on the book of Genesis, 20)
187. “If you are truly merciful, then when yours is unjustly taken from you, do not grieve inwardly, and do not tell outsiders about the damage. Let the damage done by those who offended you be absorbed by your mercy.

     Humility

188. “[As] there is nothing more repugnant to God than pride, because it hides the deification of oneself, one’s insignificance or sinfulness, [so] humility is most pleasing to God, which, considering itself to be nothing, attributes all good, honor and glory to God alone. Pride does not receive grace, because it is filled with itself, while humility easily accepts grace, because it is free both from itself and from everything created. God creates from nothing: as long as we want to think that we are something, until then He does not begin His work in us. Humility is the salt of the virtues. Just as salt gives flavor to food, so humility makes virtue perfect. Without salt, food is easily damaged, and without humility, virtue is easily corrupted by pride, vanity, impatience, and perishes. There is humility, which a person acquires by his own feat: knowing his unworthiness; reproaching himself for his shortcomings; not allowing yourself to judge others. And there is humility into which God introduces a person by His destinies: allowing him to experience insults, humiliation, deprivation. (St. Philaret of Moscow. Glory to the Mother of God, 9).
189. “The elder was asked: what is humility? The elder said: when your brother sins against you, and you forgive him before he repents before you. (Ancient Patericon, 15.74).
190. “It is not he who shows humility who condemns himself (for who will not endure reproach from himself?); but he who, being rooted by another, does not lessen love for him. (St. John of the Ladder. Ladder, 22.17).
191. “As water and fire oppose each other when combined; so self-justification and humility resist one another. (St. Mark the Ascetic. Words, 2.125).
192. “Someone suffers a lot from poverty and illness, but does not humble himself, and therefore suffers without benefit. And whoever humbles himself will be pleased with every fate, because the Lord is his wealth and joy, and all people will marvel at the beauty of his soul. (St. Silouan of Athos. Scriptures, III.9).
193. “Humility consists in not considering oneself as something in any case, in cutting off one’s own will in everything, in obeying everyone and without embarrassment enduring what comprehends us from outside. Such is true humility, in which vanity finds no place for itself. A humble person should not try to show his humility in words, nor should he himself be called upon to perform low deeds; for both lead to vanity, hinder success, and do more harm than good; but when something is commanded, one must not contradict, but do it with obedience: this is what leads to success [in the search for real humility] ” (St. John the Prophet. Manual, 275). Meekness
194. “Meekness is an unchanging disposition of the mind, which remains the same in honor and dishonor. Meekness consists in praying for him sincerely and without embarrassment in the face of insults from a neighbor. Meekness is a rock that rises above the sea of ​​irritability, against which all the waves rushing against it are broken: but it itself does not waver. (St. John of the Ladder. Ladder, 24.4).
195. “Let them drive you, don’t drive; let them crucify you, do not crucify; let them offend, you do not offend; let them slander you, you are not slandering; be meek, and not zealous in evil" (St. Isaac the Syrian. Words, 89).
196. “Just as fire is not extinguished by fire, so anger is not overcome by anger, but is kindled even more. And with meekness, even the most ferocious enemies often bow, soften and reconcile. (St. Tikhon of Zadonsk).

     Abstinence

197. “Love hunger and thirst [undertaken] for the sake of Christ. To the extent that you subdue the body, to the extent that you do good to the soul. For [God,] who rewards according to deeds, words and thoughts, will reward with good even for the little that we gladly endure for His sake. (St. Gennady of Constantinople. Golden chain, 41).
198. -212. “Look for the simplest in everything, both in food and in clothing, do not be ashamed of poverty; because most of this world is in poverty. Do not say: I am the son of a rich man; I am ashamed to be poor. There is no richer in the world than Christ, your Heavenly Father, who gave birth to you in a holy font, but He also walked in poverty and did not have where to bow His head. (St. Gennady of Constantinople. Golden chain, 24-25).
199. “You need to accustom yourself to eat as little as possible, but this is with reasoning, as far as your work allows. The measure of abstinence should be such that after dinner you want to pray. (St. Silouan of Athos. Scriptures, V.8). Obedience
200. “By obedience a person is kept from pride; prayer is given for obedience; For obedience, the grace of the Holy Spirit is also given. That is why obedience is higher than fasting and prayer.” (St. Silouan of Athos. Scriptures, XV.4).
201. “Obedience is necessary not only for monks, but for every person. Even the Lord was obedient. The proud and self-made do not allow grace to live in themselves, and therefore they never have peace of mind, but the grace of the Holy Spirit easily enters the soul of the obedient and gives him joy and peace. Whoever bears in himself even a small grace, he gladly submits to any authorities. He knows that God governs the heavens, and the earth, and the underworld, and himself, and his affairs, and everything that is in the world, and therefore he is always at peace. (St. Silouan of Athos. Scriptures, XV.2).

     sinful passions

202. “Passion is an unnatural movement of the soul, either through unreasonable love, or through reckless hatred for something material, or for its sake: [for example, the movement of the soul] through unreasonable love for food, or for women, or for wealth, or for worldly glory , or something else sensual; or for his sake, but [movement of the soul] through reckless hatred - when someone is hated because of something of the above" (St. Maximus the Confessor. Chapters on Love, 2.16).
203. “Of the passions, some are bodily, and others are spiritual. Corporeal have their origins from the body, and mental - from external objects. But love and abstinence cuts off both those and other passions: love is spiritual, and abstinence is bodily. (St. Maximus the Confessor. Chapters on Love, 1.64).
204. “We must consider everything bad, as well as the passions that fight us, not our own, but from the enemy - the devil. It is very important. Only then can passion be conquered when you do not consider it your own. (St. Nikon of Optina).
205. -220. “First, a simple thought [of sin] penetrates into the mind, and if it lingers in the mind, then passion sets in motion, if you do not destroy passion, then it inclines the mind to agreement, and when this happens, brings it to committing sin in deed... [Watch your thoughts], for if you do not sin in thought, you will never sin in deed” (St. Maximus the Confessor. Chapters on Love, 1.84, 2.78).
206. “Unclean spirits intensify the passions [in us], taking advantage of our negligence and inciting them; and reduce [passions] - holy angels, prompting us to perform virtues " (St. Maximus the Confessor. Chapters on Love, 2.69).
207. “A sinful soul, captivated by passions, cannot have peace and rejoice in the Lord, even though it owns all the riches of the earth, even though it reigns over the whole world. If such a king, merrily feasting and sitting on the throne in all his glory, were suddenly announced: “King, you will die now,” then his soul would be confused and tremble with fear, and he would see his weakness. And how many poor people there are who are rich only in the love of God and who, if they were told: “You will die now,” would answer in peace: “May the will of the Lord be done. Glory to the Lord that He remembered me and wants to take me [to Himself] "» (St. Silouan of Athos. Scriptures, IV.3).

     Fighting passions

208. “When a person is devoted to passions, he does not see them in himself and does not separate from them, because he lives in them and by them. But when the grace of God influences him, he begins to distinguish between the passionate and sinful in himself, confesses them, repents, and decides to refrain from them. The fight begins. At first, this struggle is waged with deeds, and when a person weans himself from bad deeds, the struggle begins already with bad thoughts and feelings. And here it goes through many stages... The struggle continues, the passions are more and more expelled from the heart, it even happens that they are completely torn out... There is a sign that the passion has been torn out of the heart - when the heart begins to experience disgust and hatred to passion (St. Theophan the Recluse. How the spiritual life goes).
209. -226. “He who hates passions cuts off their causes; and whoever abides with the causes that produce them, even against his will experiences a struggle from passions ... It is impossible for one who does not love its causes to incline mentally to passion. For who, despising shame, indulges in vanity? Or who, loving humiliation, is embarrassed by dishonor? Who, having a contrite and humble heart, will accept carnal sweetness? Or who, believing in Christ, cares about the temporal, or quarrels over it? (St. Mark the Ascetic. Words, 2.119,122-123).
210. “It is one thing to get rid of thoughts, and another thing to get rid of passions. Often they get rid of thoughts when those objects for which [a person] had a passion are not in sight: but passions, meanwhile, are hidden in the soul, and when objects appear [again] are revealed. Therefore, you need to watch the mind when things appear and find out what you have a passion for. ” (St. Maximus the Confessor. Chapters on Love, 3.78).
211. “The mind [of a person] who loves God does not fight against things or thoughts about them, but against the passions associated with these thoughts. That is, he fights not against [any] woman, not against the offender, and not against their images [appearing in the mind], but against the passions associated with these images ” (St. Maximus the Confessor. Chapters on Love, 3.40).
212. “Passion is uprooted and put to flight by the incessant immersion of thought in God. This is a sword that kills them ... Whoever always thinks God, he drives away the demons from himself, and eradicates the seed of their malice " (St. Isaac the Syrian. Words, 8).

     Spiritual Mistakes

213. “The worst kind of sin is not to admit that you are a sinner” (St. Caesarea of ​​Arles, Commentary on 1 John 1:8).
214. -232. “Avoid self-love - the mother of evils - which is unreasonable love for the body. Because from him ... three main sinful passions are born: gluttony, avarice and vanity, taking a pretext from the necessary bodily needs; and from them the whole tribe of passions is born. That is why one should be very wary of self-love and oppose it... Whoever rejects self-love, with the help of God, will easily conquer all other passions, such as: anger, despondency, vindictiveness, and others. Whoever is obsessed with self-love, he, even involuntarily, is amazed at the indicated passions. (St. Maximus the Confessor. Chapters on Love, 2.59.8).
215. “He who does not want to know the will of God, goes with his mind along the path that lies over the abyss, and easily falls from every wind: being praised, he is proud; being reproved, he is grieved; enjoying food, is carried away by bodily passion; cries in pain; knowing something, wants to appear as knowing; and not understanding, pretends to understand; getting rich, boasting; being in poverty, hypocrites; having had his fill, he is impudent, but when he fasts he becomes conceited; loves to argue with accusers, and looks at those who forgive him as foolish" (St. Mark the Ascetic. Words, 2.193).
216. “Remember two thoughts, and fear them. One says: you are a saint, the other: you will not be saved. Both of these thoughts are from the enemy, and there is no truth in them. But you think: I am a great sinner, but the Lord is merciful, He loves people a lot, and He will forgive me my sins. (St. Silouan of Athos. Scriptures, ХVII.1).
217. “Sincere faith is the denial of one's mind. It is necessary to bare the mind and present it as a blank slate to faith, so that it draws itself on it as it is, without any admixture of extraneous sayings and positions. When the mind has its own positions, then, after writing the positions of faith on it, there will be a mixture of positions in it: the consciousness will be confused, encountering a contradiction between the actions of faith and the wisdom of the mind. Such are all who, with their wisdom, enter the realm of faith… They get confused in faith, and nothing comes out of them except harm.” (St. Theophan the Recluse. Thoughts for every day of the year, 11.04).
218. “There are many of us speaking, but few doing. However, no one should distort the word of God for the sake of his negligence, but it is better to confess his weakness, without hiding the truth of God, so that, along with the violation of the commandments, not to be guilty of misinterpreting the word of God. (St. Maximus the Confessor. Chapters on Love, 4.85).
219. “Whoever starts a business ahead of time that is beyond his strength, he does not gain anything, but only aggravates his harm” (St. Isaac the Syrian. Words, 11).
220. “There are people who, when perplexed, do not ask the Lord; but it is necessary to say directly: "Lord, I am a sinful person and do not understand how I should, but You, Merciful, enlighten me how to act." And the merciful Lord [then] inspires what to do and what not to do. (St. Silouan of Athos. Scriptures, XX.4).
221. “No one will ever do good through evil, because [through this] he himself is overcome by evil; On the contrary, good corrects evil" (St. Barsanuphius the Great. Manual, 15).
222. “Do not try to resolve a difficult matter by arguing; but by what the spiritual law commands, that is, patience, prayer and mental hope [in God]" (St. Mark the Ascetic. Words, 1.12).
223. “If you weave during the day and unravel at night, then you will never weave. If you build during the day and destroy at night, you will never build. If you pray to God and do evil before Him, then you will never weave or build the house of your soul. (St. Nicholas of Serbia. Thoughts on good and evil).

     You can't avoid temptation by changing places.

224. “Amma Theodora told: a certain monk, overcome by many sorrows, said to himself: I will leave here. With these words, he began to put sandals on his feet, and suddenly he saw in the corner of the cell of the devil in the form of a man who was also putting on shoes and who said to him: are you going out of here because of me? So, wherever you go, I will be there before you.”

     thoughts
     (sinful thoughts)

225. -244. “A certain monk asked one of the elders: “Why does my mind constantly incline [to commit] fornication, does not give me rest for an hour, and my soul is indignant?” The elder told him: “If demons inspire you with [sinful] thoughts, do not indulge in them; [demons] tend to constantly seduce. And although they never leave this [suggestion], they cannot force you [sin]: it depends ] - to listen to them, or not to listen"... The brother said in response to the elder: "what should I do? I am weak and [feel that this sinful] passion conquers me." The elder replied: “Watch [such thoughts], and when they begin to speak in you, do not answer them; but pray to God: [Lord Jesus Christ,] Son of God, have mercy on me [a sinner]!” (Ancient patericon, 5.35)
226. “If someone does not object to the thoughts that the enemy secretly sows in us, but by praying to God cuts off the conversation with them, then this is a sign that his mind has gained wisdom, and that he has found a short path” (St. Isaac the Syrian. Words, 30).
227. “[A person] carried away by sinful thoughts is blinded by them, and sees the actions of sin [in himself], but cannot see the causes of these actions” (St. Mark the Ascetic. Words, 1.168).
228. “It is impossible to preserve peace of mind if we do not follow the mind, i.e. if we do not drive away thoughts that are displeasing to God, and vice versa, hold on to thoughts that are pleasing to God. It is necessary to look with the mind into the heart, what is happening there: peacefully or not. If not, then consider where you have sinned.” (St. Silouan of Athos. Scriptures, XIV.8).
229. “When bad thoughts besiege you, then cry out to God: “Lord, my Creator and Creator. You see - my soul is tormented by bad thoughts, have mercy on me ... "Teach yourself to cut off thoughts right away. And if when you forget and do not drive away immediately, then bring repentance. Work on it to get into the habit." (St. Silouan of Athos. Scriptures, ХVII.4,6).

     The tricks of the devil

230. “Love for the earthly devastates the soul, and then it becomes dull, and wild, and does not want to pray to God. The enemy, seeing that the soul is not in God, shakes it and freely puts into the mind whatever it wants, and drives the soul from one thought to another, and so the soul spends the whole day in this disorder and cannot contemplate the Lord purely. (St. Silouan of Athos. Scriptures, IV.5).
231. “Our inhuman enemy [the devil, pushing a Christian to fornication], inspires [at the same time] that God is philanthropic, and that He will soon forgive [this sin]. But if we begin to observe the deceit of demons, we will see that after committing a sin, they also present God to us as a righteous and implacable Judge. The first they say is to draw us into sin; and the second - to plunge us into despair " (St. John of the Ladder. Ladder, 15.33).
232. “The devil reduces [in our eyes] small sins: otherwise he cannot lead us to great evil” (St. Mark the Ascetic. Words, 2.94).
233. “For everyone who goes to sin, thoughts seem to become numb and discerning vision is damaged by the means by which the evil one, inciting and seducing, weakens us and clouds us. And after the deed, he puts his deed before his eyes and cruelly reveals what he previously concealed with many tricks, and, exposing the severity of the deed, thereby tries to push the sinner to despair. (St. Photius the Great. Amphilochia, 14).

     spiritual struggle

234. “Inside we have deep-seated infirmities, passions, flaws. All this is not interrupted by one sharp movement, but by patience and perseverance, care and attention. The path leading to perfection is long. Pray to God to strengthen you. Patiently accept your falls and immediately, getting up, run to God, do not stop at the place where you fell. Don't despair if you keep falling into old sins. Many of them are strong from the acquired skill, but over time and through diligence they are defeated. Don't let anything take your hope away." (St. Nektarios of Aegina. The Way to Happiness, 3).

     Ambition
     (love of glory and honors)

235. “Do not seek earthly glory in any deed, for it fades away for the one who loves it. For a while, she, like a strong wind, blows around a person, and soon, having taken away from him the fruit of his good deeds, she leaves, laughing at his foolishness. (St. Gennady of Constantinople. Golden chain, 35).
236. “Abba Pimen said: He who strenuously seeks human love is deprived of God's love. It is not good to please everyone, for it is said: “Woe to you when all people speak well of you” (Luke 6:26)» (Ancient patericon, 8.16).
237. “Often the Lord heals the conceited from vanity with dishonor that occurs” (St. John of the Ladder. Ladder, 22.38).
238. [You can fight ambition and vanity like this:] “When you hear that your neighbor, or friend, has reproached you in your absence or in your presence: then show love and praise him” (St. John of the Ladder. Ladder, 22.15).

     Lie

239. “The Scripture says that lies are from the evil one, and that he is the “father of lies” (John 8:44), and the truth is God, for He Himself says: “I am the way, and the truth, and the life” (John 14 :6). So you see from whom we separate ourselves and with whom we are united by a lie. So, if we really want to be saved, we must love the truth with all our strength and guard ourselves from all falsehood. There are three different kinds of lies: in thought, in word, and in life itself.
     Thought lies the one who accepts his assumptions as true, i.e. empty suspicions of a neighbor: such when he sees that someone is talking with his brother, makes his guesses and says: he is talking about me. If someone says a word, he suspects that it was said to insult him.... Never trust your guesses and suspicions, for a crooked measure makes a straight line crooked. Human opinions are false and harm the one who indulges in them.
     And the one who, for example, out of despondency, being too lazy to stand up for service, lies in a word, does not say: “Forgive me that I was too lazy to get up”; but he says: "I had a fever, I was extremely tired with work, I was unable to get up, I was unwell," and he says ten false words in order not to make one bow and not humble himself. And if he does not reproach himself in such a case, then he constantly changes his words and argues so as not to suffer reproach.
     He lies with his life who, being a fornicator, pretends to be temperate; or, being greedy, praises mercy, or, being arrogant, marvels at humility. So, let us avoid lies in order to get rid of the fate of the evil one, and let us try to assimilate the truth for ourselves in order to have unity with God. (Abba Dorotheos. Soulful Teachings, 9).

     Pride

240. “Protect your mind from self-praise and avoid a high opinion of yourself, so that [God] does not allow you to fall into the opposite [to the good that you boast], for good is not done by one person, but by the help of the all-seeing God” (St. Mark the Ascetic. Words, 2.188).

     Murmur

241. “The Lord endures all human infirmities, but does not tolerate a person who always grumbles, and does not leave him without admonishment” (St. Isaac the Syrian. Words, 85).
242. “If any misfortune befalls you, then think: “The Lord sees my heart, and if He pleases, it will be good for me and others,” and so your soul will always be at peace. And if someone grumbles: this is not so, but this is not good, then there will never be peace in the soul, even if he kept fasting and prayed a lot. (St. Silouan of Athos. Scriptures, IV.1).

     Anger

243. “One monk lived in a monastery, and was constantly angry [with one of the brethren or visitors]. And he decided: "I will go away from here to a secluded place, and since I will not have relations with anyone there, the passion of anger will leave me." Leaving the monastery, he settled alone in a cave. One day, having collected a vessel of water, the monk placed it on the ground, and the vessel immediately turned down. Taking it, he drew water another time, and the vessel overturned again. Then the vessel filled with water turned down for the third time. The brother, angry, seized him and broke him. When he came to his senses, he realized that the devil was mocking him, and said: "Here I have gone into solitude - and I have been defeated by him! I will go back to the monastery; for everywhere patience and God's help are needed!" And he returned to his original place (Ancient patericon, 7.38).
244. “Abba Agathon said: an angry person, even if he raised the dead, would not be pleasing to God” (Ancient patericon, 10.15).
245. “Are you angry? Be so in relation to your sins, beat your soul, scourge your conscience, be a strict judge and a formidable punisher of your own sins - this is the use of anger, for this God put it in us. (St. John Chrysostom. Conversation on the Epistle to the Ephesians, 2).

     Prodigal lust

246. “Gluttony and satiety of food give rise to fornication lust, and free treatment of women kindles the fire of lust ... During the fornication battle, punish thoughts with scarcity of food so that they think not about fornication, but about hunger, and refuse an invitation to feasts” (St. Nil of Sinai).
247. “Do not let your eyes wander hither and thither, and do not peer into someone else’s beauty, lest with the help of your eyes your adversary [the devil] depose you” (St. Ephraim Sirin).
248. “One monk had a battle with fornication, and, getting up at night, he came to the elder and confessed to him his thoughts, pushing him to fornication. The elder calmed him, and the brother, having received the benefit, returned to his cell. But here again the scolding arose against him, - he again went to the elder. And did it several times. The elder did not grieve him, but spoke like this: do not give up, but rather come to me when the demon bothers you, and rebuke him, opening your thoughts. Thus convicted, he will pass by. For nothing upsets the demon of fornication so much as the discovery of his deeds [in confession before a confessor] - and nothing pleases him so much as the concealment of thoughts [sown by him]. Thus, the brother came to this elder eleven times, exposing his thoughts, and the temptation of the brother ceased. (Ancient patericon, 5.16).
249. “Lust is, as it were, desire after desire, a desire that extends beyond the limits of natural desire, passionate, not governed by law and moderation. Lusts are as diverse as sins are manifold... Lust usually approaches the soul not in the form of a warring enemy, but in the form of a friend or an obsequious servant. It represents some kind of pleasure or imaginary good. But this is only a bait with which the evil fisher tries to deceive and entrap the poor soul. Remind yourself of this when you are tempted by lust." (St. Philaret of Moscow. Word on the day of July 5, 1845).

     VI. ON WHAT YOU NEED TO SUFFER ON THE SPIRITUAL PATH

     temptations

250. “When you want to start a good deed, prepare first for the temptations that will come upon you, and do not doubt the truth [of what you do for God’s sake]” (St. Isaac the Syrian. Words, 57).
251. “No one can feel his weakness unless at least a small temptation is allowed on him by something that tires either the body or the soul. Then, comparing his weakness with God's help, [man] will know its greatness. But whoever knows that he needs God's help makes many prayers. And to what extent he multiplies them, to such an extent [his] heart is humbled. (St. Isaac the Syrian. Words, 61).
252. “There is no person who does not mourn during training; and there is no man who does not find the time bitter when he drinks the poison of temptations. Without them, it is impossible to acquire a strong will... By repeatedly experiencing God's help in temptations, a person also acquires firm faith. (St. Isaac the Syrian. Words, 37).
253. “Without temptations ... it is impossible to learn the wisdom of the Spirit, there is no possibility for Divine love to be established in your soul. Before temptations, a person prays to God like a stranger. When he enters into temptations out of love for God, and does not give in to them, then he is placed before God as a sincere friend; because, in fulfillment of the will of God, he waged war with the enemy of God, and defeated him (St. Isaac the Syrian. Words, 5).
254. “Conquer temptation with patience and prayer. If without them you resist it, then it will attack even more strongly. (St. Mark the Ascetic. Words, 2.106).
255. “If an unexpected temptation comes to you, do not blame the one through whom it came, but look for what it came for; and you will find correction [for your soul]" (St. Maximus the Confessor. Chapters on Love, 2.42).
256. “Temptations are brought on some to cleanse past sins, on others to stop those currently committed, and on others to prevent future ones, except for those temptations that happen to test [faith and virtue] of a person, as was the case with Job” (St. Maximus the Confessor. Chapters on Love, 2.45).
257. “Temptations are sent so that hidden passions come to light and it is possible to fight them, and so that the soul is cured. And they are also a sign of God's mercy, therefore, commit yourself with confidence into the hands of God and ask Him for help, so that He will strengthen you in your struggle. God knows how much each of us can endure and allows temptations to the best of our ability. Remember that temptation is followed by spiritual joy, and that the Lord watches over those who endure temptation and suffering for the sake of His love.” (St. Nektarios of Aegina. The Way to Happiness, 4).

     sorrow

258. “A child cries when his mother washes him, and a man of little faith grumbles at God when he finds himself in trouble, which cleanses the soul, like water cleans the face” (St. Simeon Daibabsky. Sayings, 89).
259. “If you want to serve God, prepare your hearts not for food, not for drink, not for rest, not for carelessness, but for patience, so that you can endure every temptation, trouble and sorrow. Get ready for hardships, fasting, spiritual exploits and many sorrows, for through many sorrows we must enter the Kingdom of God (Acts 14:22); The kingdom of heaven is taken by force, and those who use force take it by force (Matt. 11:12)" (St. Sergius of Radonezh. Life, 10).
260. “It is impossible to approach God without sorrow, without it human righteousness does not remain unchanged... If you desire virtue, then surrender yourself to every sorrow, for sorrows give birth to humility. Whoever abides in his virtue without sorrow, the door of pride is open to him. (St. Isaac the Syrian. Words, 34).
261. “Sin is a disease that takes root in the nature of man. A sinful impression and vicious pleasure leave a trace in the soul and body, which becomes deeper with the repetition of sinful actions and which forms an inclination to sinful action and a certain thirst for sin. Therefore, just as sometimes a bodily physician painfully burns out an ulcer that has penetrated the body and infects it or separates it with iron, similarly (the Physician of Souls and Bodies) uses the tool of sorrows to uproot [from us] the roots and erase the traces of sin, and with the fire of suffering burns out the infection of the inclination to sinful pleasures" (St. Philaret of Moscow. Word on the day of July 5, 1848).
262. “Abba Or said: Whatever sorrow befell you, do not blame anyone but yourself for it, and say: this happened to me for my sins” (St. Ignatius (Bryanchaninov). Patriarch)
263. “A sensible [person], reflecting on the healing Providence of God, with gratitude endures the misfortunes that happen to him, he sees the cause of them in his own sins, and not in anyone else. The unreasonable [man], when he sins and receives punishment for this, considers either God or people to be the cause of his disasters, not understanding God's wise concern for him. (St. Maximus the Confessor. Chapters on Love, 2.46).
264. “If we didn’t have an addiction to money or empty fame, if we weren’t afraid of death or poverty, didn’t know enmity or hatred, then we wouldn’t suffer either from our own or from other people’s sorrows” (St. John Chrysostom. To the warring, 3.19).
265. “More than any prayer and sacrifice are precious before the Lord, sorrow for Him and for Him” (St. Isaac the Syrian. Words, 58).
266. “God tested Abraham, that is, sent him sorrows, for his own benefit; not to find out what he is, because God [already] knows everything, but to give him a reason [to make his] faith perfect " (St. Mark the Ascetic. Words, 2.203).
267. “When we valiantly and meekly endure the sorrows sent to us, then, although not completely, we gradually participate in the sufferings of Christ” (St. Macarius of Optina. Letters, 473).
268. “There is no sorrow for the righteous that does not turn into joy, just as there is no joy for sinners that does not turn into sorrow” (St. Demetrius of Rostov).
269. “Humility and suffering free a person from every sin; because the first cuts off spiritual passions, and the second - bodily " (St. Maximus the Confessor. Chapters on Love, 1.76).
270. “We suffer because we do not have humility, and because we do not love our brother. For the love of a brother comes the love of God. People do not learn humility, and for their pride they cannot accept the grace of the Holy Spirit, and therefore the whole world suffers. (St. Silouan of Athos. Scriptures, ХVI.4,6).
271. “Everyone who loves God, during times of tribulation and trials, shows himself to be patient and steadfast; and whoever endures them becomes [spiritually] strong and obedient to God, and whoever embarks on the path of following the will of God has overcome his natural weakness. And, on the contrary, the one who does not realize his impotence is proud and not inclined to obey the will of the Lord; whoever does not obey it, but relies only on his own strength, does not receive strength and help from God, and without being strengthened in spirit, he will not be able to become patient. And whoever does not endure troubles and sorrows does not have faith, and whoever does not have faith does not love God. (St. Alexy Senaksky. About sorrows).
272. “No matter what grief befalls you, no matter what trouble you have, say: “I will endure this for Jesus Christ!” And it will be easier for you. For the name of Jesus Christ is powerful. With him, all troubles subside, demons disappear. Your annoyance will also subside, your cowardice will also calm down. (St. Anthony of Optina).

     How can we be saved?

273. “[Orthodox Christians should] steadfastly abide in Orthodoxy, preserve unanimity with one another and unfeigned love, preserve the purity of soul and body, beware of evil and impure desires, eat food and drink with moderation, and most of all adorn themselves with humility, not leave hospitality, avoid from disputes and impute the honors and glory of earthly life to nothing, but instead of them expect retribution from God - the enjoyment of heavenly blessings. (St. Sergius of Radonezh. Life, 32).
274. “If you want to achieve salvation, learn and hold in your heart everything that the Holy Church teaches, and, receiving Divine powers through the sacraments of the Church, walk the path of Christ’s commandments, under the guidance of legitimate shepherds, and you will undoubtedly reach the Kingdom of God and be saved. All this is essential in the work of salvation; everything is necessary in the aggregate and for all. Whoever does not accept or does not allow one thing, there is no salvation for him. (St. Theophan the Recluse. Five Teachings on the Path to Salvation, 3).
275. “One monk asked St. Anthony the Great: what should I do to be saved? The elder said to him: do not rely on your righteousness, do not regret what has passed, and bridle your tongue and belly. (Ancient Patericon, 1.2).
276. “Another brother asked Abba Macarius: “How can you be saved?” - the elder answered him: “be like the dead: like the dead, do not think about insults from people, or about glory, and you will be saved” ” (Ancient patericon, 10.45).
277. “[In the spiritual life] without repentance we cannot do anything worthy, but [the Lord] has a lot of mercy on Us for our intention. He who forces himself [to live according to the commandments] and holds on to repentance until his death, if he sins in anything, will be saved because he forced himself, for this the Lord promised in the Gospel. (St. Mark the Ascetic. Words, 3).
278. “A Christian acquires wisdom [divine] in three ways: commandments, dogmas and faith. The commandments free the mind from passions, the dogmas introduce it into the [true] knowledge of the existing, and faith into the contemplation of the Holy Trinity. (St. Maximus the Confessor. Chapters on Love, 4.47).
279. “Being rich, think about whether you can adequately endure poverty.
     Being happy, imagine how to face misfortune with dignity.
     When people praise you, think about whether you can adequately endure reproach.
     And all your life think about how to meet death with dignity. (St. Nicholas of Serbia. Thoughts on good and evil).
280. “Therefore, being the lot of a holy God, let us do everything that pertains to holiness, avoiding slander, unclean and vicious relationships, drunkenness, passion for innovation [in matters of faith], base lusts, vile adultery and vile pride. For it is said, "God opposes the proud, but gives grace to the humble" (1 Pet. 5:5). Let us therefore join those to whom God has given grace. Let us put on like-mindedness, be humble, temperate, far from all slander and slander, justifying ourselves by deeds, and not by words ... let our praise be from God, and not from ourselves; God hates those who praise themselves. Let the evidence of our good conduct be given from others.” (St. Clement of Rome. To the Corinthians, 30).
281. “Christians, have we realized the great duties that through baptism we have assumed before God? Have we realized that we must behave as children of God, that we must identify our will with the will of God, that we must remain free from sin, that we must love God with all our hearts, and look forward to being united with Him forever? Have we thought that our heart should be filled with love so that it will be poured out on our neighbor? Do we feel that we are obliged to become holy and perfect, children of God and heirs of the Kingdom of Heaven? For the sake of all this, we must fight so as not to be unworthy and rejected. Let none of us lose his courage, let him not neglect his duty, let him not be afraid of the difficulties of the spiritual struggle. Because we have God as our helper, Who strengthens us on the difficult path of virtue.” (St. Nektarios of Aegina. The Way to Happiness, 2).

I. GOD AND WE

Happiness
True
How does God treat us?
How to know about God?
How should we relate to God?
God takes care of everything
Knowing God
Christ and us
Fear of God
Disbelief

II. REALITIES OF THE SPIRITUAL WORLD

Evil and sin
freedom
The purpose of life
The Saints
Holy Bible
Holy Tradition
Church of Christ
spiritual mentor
Retribution
The Eternal Joy of Christians

III. WE AND SURROUNDINGS

Attitude towards other people
How to deal with the sins of others?
Shall we rebuke the wrongdoer?
condemnation
About forgiveness
When we are scolded
When we are praised
rancor
Love for Enemies

IV. ON WHAT BRINGS US TO GOD

Prayer
Repentance
Our Will and God's Will
Commandments
How God Views Our Works
How should we treat our affairs
Our good deeds
Even a small good deed is valuable.
Love
Who has no love
How love is shown
Mercy
Humility
Meekness
Abstinence
Obedience

V. ABOUT WHAT HINDS US ON THE WAY TO GOD

sinful passions
Fighting passions
Spiritual Mistakes
You can't avoid temptation by changing places.
Thoughts (Sinful thoughts)
The tricks of the devil
spiritual struggle
Ambition
Lie
Pride
Murmur
Anger
Prodigal lust