IV. 1. Thus you see how (the Apostle) by many (exhortations) makes manifest to all the limit, the goal, and the rule of godliness and perfection, praying for his disciples, that they may hasten to this goal. In another (Epistle) he, showing to the faithful and lovers of the Lord the renewal and change that has taken place in Christ, says: "For in Christ Jesus neither circumcision nor uncircumcision means anything, but a new creation. To those who walk according to this rule, peace and mercy be upon them, and unto the Israel of God" (Gal. 6:15-16). And again: "If anyone is in Christ, he is a new creature; the old things have passed away" (2 Corinthians 5:17). By one expression – "new creation" – he established and made manifest (for us) the Apostolic canon. And what is this new creation if not that of which the Apostle says in another place: "That it may be presented to Himself as a glorious Church, having no spot, or blemish, or anything of the like, but that it may be holy and blameless" (Ephesians 5:27). The Apostle teaches that the new creation in Christ is perfect purity from shame, complete deliverance from the passions, as well as the fullness of ineffable and mysterious communion with the Divine Power of the Spirit, which is realized through the sanctification in the hearts of the saints, who have been vouchsafed through virtue a new, transcending nature and spiritual taste (grace). The Apostle sets the same goal (before believers), saying: "Cleanse the old leaven, that it may be new dough for you" (1 Corinthians 5:7) and "let us not celebrate with the old leaven... but with unleavened bread of purity and truth" (1 Corinthians 5:8).

IV.2. Inasmuch as our opposition and warfare "against principalities, against powers, and against spirits of wickedness" (Ephesians 6:12) are not strong enough, so (the Apostle) exhorts us to take up the whole armor of God, saying that we should put on "the breastplate of righteousness, shoe our feet with the readiness to preach the gospel of peace," gird "our loins with truth," and above all take up the "shield of faith," with which we can "quench all the fiery darts of the evil one" (Ephesians 6:10). 14–16); the "arrows of the evil one" are the actions of impure passions. "And take the helmet of salvation, and the sword of the Spirit, which is the Word of God" (Ephesians 6:17). The Apostle shows that with the help of these enumerated spiritual weapons we can resist the dangerous wiles of the devil (Ephesians 6:11), having a power that exceeds our nature.

IV.3. The way in which we can acquire all these things (the Apostle) indicated with the words: "Pray at all times with all prayer and supplication in the Spirit; and strive for these things with all constancy and supplication" (Ephesians 6:18). That is why he himself prays for all, saying: "The grace of our Lord Jesus Christ, and the love of God the Father, and the communion of the Holy Spirit with you all" (2 Corinthians 13:13). And again: "May your spirit, soul, and body be preserved without blemish at the coming of our Lord Jesus Christ" (1 Thess. 5:23). Behold, in many ways (the Apostle) clearly points to the straight path of righteousness and the highest goal of Christianity, exhorting everyone and desiring that everyone would hasten to them. (And all genuine) lovers of truth direct their eyes to this goal, striving in every way with mature faith and hope; praying in a peaceful and virtuous dispensation (of the soul), they yearn to attain it. In this way, having been delivered from all evil, they will be able to fulfill the great commandments on which the law and the prophets are based: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might, and thou shalt love thy neighbor as thyself" (Matt. 22:37-40; Mk. 12:28-34; Lk. 10:25-37).

V.1. If it has occurred to us to continue our discussion of the goal of godliness, as the Lord, the Apostles, and all the inspired Scriptures convey to us, presenting this goal with the help of numerous testimonies, then it seems that (such an intention) is very appropriate (and useful) in order that we may be indisputably and indisputably convinced "in what is the hope of our calling" (Eph. 1:18), what is its purpose, and what kind of list awaits us. This is especially true of those who have accepted the monastic life, who have withdrawn from worldly bonds and carnal communion, having chosen virginity in the Lord,

V. 2. so that each and every one of them, after carefully considering why they were called and what measure they should achieve, would restrain themselves from all pride that arises from any success (in spiritual progress). As a result of the abundance of the perfect measure of calling and the unsearchable riches of Christ's love (Ephesians 3:8), they must consider themselves as nothing, zealously and in every way, with all their strength and diligence, always devoting themselves to good, rejecting, according to the words of the Lord, together with all that belongs to this world, and their own souls, daily taking up their cross with joy and gladness and following Him (Luke 9:19). 23; 14, 26). For they have the Lord Himself as their model and example, Who has become for us the Way and the Goal, according to what is said: "Be ye imitators of me, as I am of Christ" (1 Cor. 11:1); and again: "Let us run with patience the race that is set before us, looking to the author and finisher of faith, Jesus, Who, instead of the joy that was set before Him, endured the cross, despising shame, and sat down at the right hand of the throne of God" (Heb. 12:1-2).

V.3. It is impossible for us, being satisfied and comforted by certain gifts of the Spirit, having succeeded in some (spiritual) reasoning and considering ourselves to have attained perfection, to be deceived by the deceit of evil, to be cast into self-conceit by (our false) righteousness, and to remain far from the great successes of the spirit. On the contrary, as (true) lovers of truth, let us daily multiply our labor, sorrow, struggle and podvig to the end, always forgetting what is behind and stretching forward (Phil. 3:13), hungering and thirsting for righteousness (Matt. 5:6) at the exhortation of the Lord and having a broken heart (Psalm 50:19), as having not yet attained the calling to which we are called, having not yet attained the perfect measure of Christianity, and having not yet attained maturity in the perfect love of Christ.

V.4. For those who truly desire to attain the goal that is set before them are always wounded by the love of this ineffable vocation of perfection, not being satisfied with any of the lesser blessings or any lesser truth until their last breath; (they are not satiated with asceticism) fasts, vigils and almsgiving, and communion of the gifts of the Spirit. On the contrary, devoting themselves wholly to every good, good, and every virtue, being always in need of virtue, they never consider themselves filled with the law of Wisdom. Being honored by God, they consider themselves unworthy; having attained spiritual success, they consider themselves to be novices; being great, they despise and consider themselves insignificant.

V.5. Inasmuch as they have so believed and so loved (God), so much will they receive the unspeakable recompense of the promises of the Kingdom. Such souls will be able to please God and become heirs of the Kingdom; having a broken heart and being poor in spirit, they always hunger and thirst for righteousness, and in striving for perfect honors (of the highest calling), they, because of their sublime love for God, will be rewarded with higher gifts.

VI. 1. Thus, enough has been said about the goal of hope, towards which those who have chosen the monastic life and loved virginity should strive. Now it is necessary to speak about the assembly and sacred organization of the brethren monasteries, about how those who love the truth should live together with one another, and by what occupations, labors, and podvigs they can achieve the aforesaid goal of piety, so that the zealots (of virtue) full of courage, having already known the path leading to the heavenly City, and having entered it, will diligently walk along it until until they find (this goal).

VI.2. First of all, he who strives for the goal of piety and wishes to follow in the footsteps of the Lord must, having withdrawn from the (worldly) life and the pleasures of the flesh, (wholly) give himself up to the brotherhood, renouncing, according to the Gospel (Luke 14:26), father, mother, wife, children, brothers, sisters, kinship, wealth, fame, and noble birth; entering a monastery, as into the fullness of all blessings, he must also renounce his soul.

VI.3. And is not the renunciation of one's soul anything else than the surrender of oneself entirely to the (monastic) brotherhood and the complete renunciation of one's own desires? Should we not always adorn our souls with the holy and pure thoughts of the commandments, and consider them, which lead to salvation, as our own? Should (a monk) possess anything, except the clothes he wears, in order to always be deprived of (worldly) cares, doing with joy only what he is commanded? Should he not, like a purchased and discreet slave, consider all the brethren, and especially the primates, as masters and rulers (of his own) for Christ's sake?

VI.4. As the Lord Himself said: "Whosoever will be first and greatest among you, let him be the last of all, all servant and all servant" (Mark 9:35; 10:43-44), not chasing after glory, honor or praise, but striving only to serve and live together with the brethren according to what has been said: serving with all diligence, "not with only visible helpfulness", as a man-pleaser, but as a servant of Christ (Ephesians 6:6-7), giving himself over to the strait way and the narrow passage (Matt. 7:14). Being a zealot for the Kingdom (of Heaven), the monk willingly and joyfully takes upon himself the light and good yoke of the Lord (Matt. 11:29-30); He brings himself great salvation, if with long-suffering he remains to the end in this beautiful and spiritually beneficial slavery. Considering all (brethren) as masters, relatives in Christ and heirs of the Kingdom (of Heaven), submitting in all things to everyone, especially to the leaders and those who bear the burdens of concern for virtue, he always considers himself indebted to the service of the brethren with love and simplicity, according to what is said: "With love serve one another" (Gal. 5:13) and "do not owe anyone anything except mutual love" (Rom. 13:13). 8).

VI.5. But you, too, ascetics, the primates of the brotherhoods, who have taken upon yourselves a great task, with the help of humility fight against the skillful intrigues of evil, so that, having power over the brethren subject to you, you will not be exalted and will not fall into the passion of pride, instead of doing great benefit to your soul great damage and harm. Like the merciful fathers, preferring to devote yourselves to the service of the brotherhood rather than to (strive) for dominion (over the brethren), and having bodily and spiritual care for them as for the children of God, you must strive and care for the spiritual benefit of each one, so that, always carefully increasing the spiritual capital of the holy union of brotherhood, you may receive a heavenly reward from God.

VI.6. And outwardly observe the rite of primacy, when necessary – by ordering, commanding or consulting with the most experienced of the brethren, and when necessary – by rebuking, rebuking or exhorting someone (of them) according to the apostolic advice (2 Tim. 4:2), so that under the pretext of humility or meekness and through ignorance there would not be confusion in the monasteries, which would violate the order of the rite of primates and subordinates. Inwardly, in your mind, consider yourselves unworthy slaves of all the brethren, and, as good teachers, to whose care the children of the lords are entrusted, with all the goodwill and fear of God, try to direct each brother to every good work, knowing that for such hard work a great and inalienable reward awaits you from God.