I.3. Начать же должно со следующего: полностью доверяйте Божественному и священнейшему определению истинного и благочестивого учения и веры, поскольку оно право догматствует о едином поклоняемом Божестве, единосущии Троицы, единой воле, единой славе и едином поклонении одному Триипостасному Божеству, как благочестиво исповедовали мы благое исповедание пред лицом многих свидетелей во святом таинстве святого крещения.

I.4. Поэтому мы, видя ваше стремление к благу и желание (достигнуть) высоты добродетели, не стали медлить и в краткое время составили памятку, беря за основу (своих) мыслей Богодухновенные Писания, а также приводя свидетельства их для полной удостоверенности в несомненности (нашей) веры, дабы никто не подумал, что мы говорим что–нибудь (только) от самих себя, или не заподозрил, что произносим мы «надутое пустословие» (2 Пет. 2, 18).

II.1. Итак, все, — посвящающие себя Богу и старающиеся представить тела свои «в жертву живую, святую, благоугодную Богу, для разумного служения» (Рим. 12, 1), пусть прежде всего постоянно имеют пред очами своими цель и сияние благочестия для того, чтобы, предаваясь всякому благому делу и ревностно упражняясь во всякой добродетели, пребывать им в вере по священным обетованиям Евангелий и остальных Писаний. Им следует твердо верить, что чрез благодать Христову и силу Божию нам возможно достичь полного избавления и очищения от страстей бесчестия, которые деятельно осуществляются в душе и теле. Ибо что невозможно нам, то возможно дарующему обетования Богу (Мф. 19, 26). Ведь греховные страсти возникли в душе и теле позже — чрез преступление (заповеди) первозданным человеком.

II.2. Чтобы целиком и полностью удостоиться усыновления от Духа для освящения души и тела, следует веровать во всей полноте удостоверенности, согласно сказавшему: «Потому что наше благовествование у вас было не в слове только, но и в силе и во Святом Духе, и со многим удостоверением, как вы сами знаете» (1 Фес. 1, 5); и еще: «И ваш дух и душа и тело во всей целости да сохранится без порока в пришествие Господа нашего Иисуса Христа» (1 Фес. 5, 23).

II.3. Задаток неизреченного благодеяния Духа мы, верующие, получили через святое и трижды блаженное призывание (Святой Троицы) в (таинстве) крещения для возрастания и преуспеяния в совершенном наследии (Царства Небесного) и для приумножения таланта (Мф. 25, 14–30; Лк. 19, 12–27), доверившись великому и чистому таинству. Ибо Божественный Дух Утешитель, данный апостолам, а через них — единственной и истинной Церкви Божией для служения Ей, различным и многообразным способом, соразмерным вере, сопребывает от часа крещения с каждым, кто приступает к этому таинству, побуждаемый подлинной верой. Ведь, как говорится в Евангелии, каждый получает (свою) мину, чтобы пустить ее в оборот, приумножить и преувеличить (Мф. 25, 14–30; Лк. 19, 12–27).

II.4. Подобно тому как рожденное в веке сем дитя не остается навсегда в младенческом состоянии, но ежедневно возрастает с необходимостью некой последовательности по неизреченным законам природы до тех пор, пока не станет совершенным мужем и не достигнет полноты умственных сил, таким же образом рожденный свыше от воды и Духа (Ин. 3, 3–5) не должен оставаться в младенческом состоянии духовного возраста, но ему следует, посредством многих усилий, трудов и терпения во время борения с духовным соперником, преуспеять и возрастать до тех пор, пока он не достигнет полноты духовного возмужания, согласно словам Апостола: «Доколе все придем в единство веры и познания Сына Божия, в мужа совершенного, в меру полного возраста Христова; дабы мы не были более младенцами, колеблющимися и увлекающимися всяким ветром учения, по лукавству человеков, по хитрому искусству обольщения, но истинною любовью все возращали в Того, Который есть глава Христос» (Еф. 4, 13–15). В другом месте Апостол еще говорит: «Не сообразуйтесь с веком сим, но преобразуйтесь обновлением ума вашего, чтобы вам познавать, что есть воля Божия, благая, угодная и совершенная» (Рим. 12, 2). Он говорит, что пришедшим в меру возраста и достигшим разумного совершенства духа следует поспешать к (познанию) совершенной воли Божией.

II.5. Однако когда ребенок, в силу необходимой последовательности и закона природы, (развивается) от (дня своего) телесного рождения, достигая возмужалости, то это происходит по закону Промысла, действующего с необходимостью и управляющего телесным возмужанием, а не по избранию свободной воли. Относительно же горнего рождения от Духа (Бог) не определил такой последовательности, но Он установил, (чтобы в духовном преуспеянии) были труд, борение и ристалище, добровольно избираемые человеком и (преодолеваемые им) со многим терпением, согласно словам Господа: «Подвизайтесь войти сквозь тесные врата» (Лк. 13, 24); и еще: «Употребляйте усилие, ибо употребляющие усилие восхищают Царство Небесное» (Мф. 11, 12); а также: «Претерпевший до конца спасется» (Мф. 10, 22) и «терпением вашим спасайте души ваши» (Лк. 21, 19). И Апостол говорит: «С терпением будем проходить предлежащее нам поприще» (Евр. 12, 1); и: «Так бегите, чтобы получить» (1 Кор. 9, 24); а также: «Как служители Божий, в великом терпении» (2 Кор. 6, 4) и так далее. Так управила Божия благодать, чтобы каждый приобретал себе духовное возрастание посредством собственной воли и хотения, а также путем труда и борения.

III. 1. Therefore, to the extent that (every Christian) believes, to the extent that he struggles, and to the extent that he gives himself over in the struggle of body and soul to every pleasing of the commandments, to that extent does he acquire communion with the Spirit for spiritual growth and renewal of mind (Romans 12:2), acquiring for himself, by the grace and gift of God, salvation and, with the help of faith, love and the struggle of free will, assimilating to himself success and growth to the measure of perfect spiritual stature. And this is in order that he may become, both by grace and righteousness, an heir of eternal life. For just as it is impossible to assimilate the growth of progress through God's power and grace alone, without the cooperation and diligence of (himself) man, so it is impossible to attain the perfect will of God and to come to the (full) measure of freedom and purity only through one's own strength, diligence and perseverance, without the assistance and help of the Holy Spirit. "If the Lord does not build a house, he who builds it labors in vain. If the Lord does not preserve the city, it is in vain" (Psalm 126:1); and again: "For they shall not inherit the earth with their sword, neither shall their arm save them" (though they fight with "swords" and "arms"), but "Thy right hand, and Thy arm, and the illumination of Thy countenance" (Psalm 43:4) – here it is spoken of the power of God, which helps their own struggle. At the same time, the prophet teaches that those who hope to find salvation by faith and love and with the help of grace should cut off the exaltation of a few virtues and reliance only on themselves.

III.2. What is this will of God, which the Apostle urges (everyone) to achieve, calling everyone to strive for it diligently? Is it not the blessedness of those of whom the Lord says: "Blessed are the pure in heart; for they shall see God" (Matt. 5:8) and "Be ye perfect, even as your Father which is in heaven is perfect" (Matt. 5:48)? These (words) proclaim the complete cleansing from sin, the complete deliverance from the passions of dishonor, and the complete assimilation of the highest virtue, that is, the purification and sanctification of the heart through communion with the perfect Spirit of God, which takes place in the fullness of certainty, with the faith and love of the soul, which sacrifices itself entirely to God. This perfect purpose of truth is revealed by the Spirit through David; He teaches us to seek it with God and to believe that those who thirst for it are proclaimed sons of Light and become heirs of Life. For (the Spirit through David) says: "Be my heart blameless in Thy justifications, that I may not be ashamed" (Psalm 118:80). These words indicate that shame and disgrace cover those who have not yet acquired for themselves a blameless heart, (pure) from every stain and dirt of vice. And again He says: "Then I will not be ashamed, when I look upon all Thy commandments" (Psalm 118:6), — here the Holy Spirit teaches that one should fulfill all the commandments, shun (every) sin, and gain perfect boldness towards God (1 John 3:21-22). Even the prophet, praying, points to the same goal with the words: "Create a pure heart in me, O God, and renew the spirit of righteousness in my womb... And by the Spirit of the Lord strengthen me" (Psalm 50:12-14). He also asks, "Who will ascend to the mountain of the Lord? Or who will stand in His holy place?" (Psalm 23:3), alluding to those who (will be worthy of this, and gives the answer): "Innocent of hands and pure in heart" (Psalm 23:4). Therefore, as the Spirit reveals by His action, we must completely cut off from ourselves (all) sin committed in deed, word, thought, or thought, and, praying earnestly and trusting in faith, daily hasten to the perfect purity of God.

III.3. The Apostle, clearly teaching what souls should be who have separated from marriage and (freed) from the bonds of the world, as well as those who wish to strive in celibacy, says: "She who is unmarried cares for the things of the Lord, that she may be holy both in body and in spirit" (1 Corinthians 7:34). The Apostle commands this (unmarried) woman to be free from (all) transgressions, both in deed and committed in thought, that is, open and secret (sins), since she desired to become the bride of Christ, in order to marry the unblemished and pure Heavenly King. After all, the soul that longs to be united with Him, and desires to become "one spirit" (1 Corinthians 6:17) should be likened to His irreproachable and pure beauty, according to the words of Blessed John: "Whosoever hath this hope in Him, purifies himself, inasmuch as He is pure" (1 John 3:3). (And the Apostle Paul) also says: "Be ye imitators of me, as I am of Christ" (1 Cor. 11:1). For it is not only from manifest transgressions, such as fornication, theft, murder, gluttony, backbiting, lying, idle talk, shouting, laughter, buffoonery, love of money, and covetousness, that the soul that has renounced carnal intercourse, that has withdrawn from the world, that labors in virginity in order to marry the incorruptible Bridegroom and is betrothed to Him, but even more must it be cleansed from passions and secret sins. those who violate the soul, such as: lust, vanity, man-pleasing, hypocrisy, lust for power, deceit, ill-temper, hatred, unbelief, envy, arrogance, jealousy, self-satisfaction, selfishness, arrogance, and other similar invisible passions of dishonor. And the Scriptures know (if we believe the words of the Spirit) of these secret sins of the soul, which are considered equal and similar to manifest sins, since both are shoots from the same root. After all, the Scriptures say: "As the Lord scatters the bones of men-pleasers" (Psalm 52:6) and "the Lord abhors a man of blood and flattery" (Psalm 5:7), counting flattery and murder among the only crimes. Also: "To those who speak peace with their neighbors, but evil in their hearts, give unto them, (Lord), according to their works" (Psalm 27:3-4); and again: "For in your heart you do iniquity on the earth" (Psalm 57:3). And the Lord, rebuking the people-pleasers, says: "All these things they do, that men may see them" (Matt. 23:5). That is why He commands: "Take heed that you do not your alms before men, that they may see you: otherwise you will have no reward from your Father which is in heaven" (Matt. 6:1); that is, (He says) that there should be no desire to seek (one's own) good morals praise or glory from men, but should seek them only from God, from Whom is both true and eternal glory and eternal dishonor. That is why it is said: "Woe to you, when all men speak well of you" (Luke 6:26), that is, when there arises a desire to hear (only) good things from people and to rejoice in the praise and praise that come from them.

III.4. But is it possible for those who do good not to be manifest to all? After all, the Lord Himself says: "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven" (Matt. 5:16). (This question can be answered in the following way): The Lord, (saying this), implies that you, doing every good deed, should strive for the glory of God, and not for your own glory, and that you should not seek the praise of short-lived people and not rejoice in them, but accept praise and glory from God alone, as Blessed David says: "In Thee is my praise" (Psalm 21:11). 26) and "In the Lord my soul shall glory" (Psalm 33:3). And the Apostle commands us to do all things for the glory of God, even to eat and drink: "Therefore whether you eat or drink, or whatever else you do, do all things to the glory of God" (1 Corinthians 10:31). And the Lord declares those who seek glory and praise from people to be unbelievers, saying: "How can you believe, when you receive glory from one another, and do not seek the glory that is from the One God?" (John 5:44).

III.5. And (the Apostle) John compares hatred with murder: "Everyone who hates his brother is a murderer; but you know that no murderer has eternal life in him" (1 John 3:15). He compares secret hatred of his brother to murder. The Apostle Paul also, speaking of those who have given themselves over to shameful passions because of their foolish and disobedient hearts (Romans 1:26 and 21), refers their deeds to the worst work of perdition, considering secret and open sins as one. He says: "And because they did not care to have God in their minds, God gave them over to a perverse mind, to do lewd things, so that they are full of all unrighteousness, fornication, deceit, covetousness, malice, full of envy, murder, strife, deceit, ill-temper, slanderers, slanderers, God-haters, offenders, self-praisers, proud, inventive of evil, disobedient to parents, reckless, treacherous, unloving, irreconcilable, unmerciful. They know the righteous judgment of God, that those who do such works are worthy of death" (Romans 1:28-32), and so on. You see that (the Apostle) not only declares the manifest sins of people to be abominable, but also enumerates with them the hidden passions of the soul, such as: deceit, pride, enmity, ill-will, boasting, hatred and foolishness. Again, the Lord says: "What is high among men is an abomination in the sight of God" (Luke 16:15) and "everyone who exalts himself will be humbled; but he who humbles himself will be exalted" (Luke 14:11). Wisdom also says: "Everyone who is high-hearted is unclean before God" (Proverbs 16:5). We can choose from the Holy Scriptures many other similar sayings directed against the passions of dishonor hidden in the soul.

III.6. The Holy Spirit knows that the hidden sinful passions are the most painful for the soul and that they are deeply rooted in it; and through David He teaches us how to get rid of them: "Cleanse me from my secrets, and spare Thy servant from strangers" (Psalm 18:13-14). These words mean that we can overcome, with the help of the power of the Spirit, the hidden sinful passions through much prayer, (fervent) faith, and a good and perfect striving towards God. For just as we try to preserve, like the temple of God, from the manifest sins of the outer man, that is, the body, according to the words of the Apostle: "If anyone destroys the temple of God," here he speaks of the body, "God will punish him" (1 Corinthians 3:17), so we must, in our struggle, try to preserve the inner man, that is, the soul, from all defilement by impure thoughts, according to what is said: "Guard your heart with all guarding," like the bride of Christ, "from these proceeds the life" (Proverbs 4:23).

III.7. We must achieve this by always fighting against evil thoughts and rebuking them — with thoughts of vanity, hatred, arrogance, deceit, lust, unbelief, envy and covetousness. We must also examine ourselves with all diligence, keeping a mind that is unfriendly with the secret passions of the soul and out of tune with them, and also devoting ourselves (entirely) to all good deeds; we have to do them with effort, labor, and struggle, because the adversary hinders us.