But there are not a few who say that the perfection of the Christian life consists in fasting, vigils, genuflections, sleeping on the bare ground, and other similar bodily strictnesses. Others say that it consists in the performance of many prayers at home and in standing through long church services. And there are those who believe that our perfection consists entirely in mental prayer, in solitude, hermitage and silence. The greater part limits this perfection to the exact fulfillment of all the ascetic deeds prescribed by the rule, not deviating either to excess or to lack in anything, but keeping to the golden mean. However, all these virtues alone do not constitute the desired Christian perfection, but are only means and means to achieve it.

That they are the means and means effective for the attainment of perfection in the Christian life, there is no doubt about it. For we see very many virtuous men who go through these virtues as they should, with the aim of obtaining through this strength and power against their sinfulness and wickedness, in order to draw from them the courage to resist the temptations and deceptions of our three main enemies: the flesh, the world, and the devil, in order to store up in them and through them spiritual aids, so necessary for all the servants of God, especially for beginners. They fast in order to humble their violent flesh; they keep vigils in order to sharpen their intelligent eye; they sleep on the bare ground, so as not to be disturbed by sleep; they bind their tongues in silence and seclude themselves in order to avoid even the slightest pretext for doing anything that offends the All-Holy God; they pray, stand for church services, and perform other works of piety so that their attention does not depart from heavenly things; they read about the life and sufferings of our Lord not for anything else, but in order to know better their own frailty and the merciful goodness of God, in order to learn and dispose to follow the Lord Jesus Christ, with self-denial and the cross on their shoulders, and in order to kindle in themselves more and more love for God and dislike for themselves.

But, on the other hand, these same virtues can do more harm to those who place in them the whole foundation of their life and their hope, than their obvious omissions, not in themselves, because they are pious and holy, but through the fault of those who do not use them properly, namely, when they, heeding only these virtues outwardly performed, mothers-in-law leave their hearts in their own commands and in the will of the devil, who, seeing that they have strayed from the right path, does not prevent them not only from striving with joy in these bodily feats, but also from expanding and multiplying them according to their vain thoughts. Experiencing certain spiritual movements and consolations, these workers begin to think of themselves as having already been elevated to the rank of angels and feel the presence of God Himself in themselves; at other times, immersed in the contemplation of some abstract, unearthly things, they dream of themselves, as if they have completely stepped out of the realm of this world and have been raptured to the third heaven.

But how erroneously such people act and how far they are from true perfection, everyone can understand this, judging by their life and by their disposition. They usually wish to be preferred to others in any case; they like to live according to their own will and are always persistent in their decisions; they are blind in everything that concerns themselves, but they are very keen and diligent in judging the deeds and words of others; if someone begins to enjoy the honor of others, which, as they think, they have, they cannot endure this and clearly become unpeaceful towards him; if anyone interferes with them in their pious studies and ascetic deeds, especially in the presence of others, God bless! – they are immediately indignant, immediately boil with anger and become completely different, unlike themselves.

If God, desiring to bring them to the knowledge of themselves and to guide them to the true path to perfection, sends them sorrows and sicknesses, or allows them to be persecuted, with which He usually tests who are His true and true servants, then it will be revealed what has been hidden in their hearts and how deeply corrupt they are by pride. For whatever sorrow may befall them, they do not want to bow their necks under the yoke of the will of God, resting on His righteous and hidden judgments, and they do not wish, following the example of our Lord Jesus Christ, the Son of God, Who humbled Himself for our sake and suffered, to humble themselves above all creatures, considering their persecutors as dear friends, as instruments of Divine goodness to them and co-workers in their salvation.

Why is it obvious that they are in great danger? Having their inner eye, i.e. their mind darkened, they look at themselves with it, and they look wrongly. Thinking about their outward deeds of piety, that they are good with them, they think that they have already attained perfection, and, becoming proud because of this, they begin to condemn others. After this, it is no longer possible for any of the people to convert them, except for the special influence of God. It is more convenient to turn to good for an open sinner than for a hidden one who hides under the veil of visible virtues.

Now, having learned so clearly and definitely that spiritual life and perfection do not consist only in those visible virtues of which we have spoken, learn also that it does not consist in anything other than in drawing closer to God and in union with Him, as it was said at the beginning, in connection with which there is a heartfelt confession of the goodness and greatness of God and an awareness of our own insignificance and inclination to all evil; love for God and dislike for oneself; submitting oneself not only to God, but also to all creatures out of love for God; the rejection of all our own will and complete obedience to the will of God; and moreover, the desire for all this and the accomplishment of all this from a pure heart, to the glory of God (1 Corinthians 10:31), only for the sake of pleasing God, only because He Himself wills it and that it behooves us to love Him and work for Him.

This is the law of love, inscribed by the finger of God Himself in the hearts of His faithful servants! This is the rejection of ourselves, which God requires of us! This is the good yoke of Jesus Christ and His light burden! This is obedience to the will of God, which our Redeemer and Teacher demands of us, both by His own example and by His word! For did not our Author and Finisher of our salvation, the Lord Jesus, command us to say in his prayer to the Heavenly Father: Our Father.. Thy will be done, as it is in heaven and on earth (Matt. 6:10)? And He Himself, entering upon the feat of suffering, did He not exclaim: "Not mine, Father, but Thine will be done" (Luke 22:42)! And did He not say of all His work: "I have come down from heaven, that I may not do My will, but the will of Him that hath sent Me" (John 6:38)?

You see now, brother, what is the matter. I assume that you are ready and eager to reach the height of such perfection. Blessed be thy zeal! But prepare yourself for labors, sweats, and struggles from the very first steps of your course. You must give everything as a sacrifice to God and do His will alone. But you will encounter within yourself as many volitions as you have strength and needs, all of which need to be satisfied, regardless of whether they are in accordance with the will of God. Therefore, in order to achieve the goal you desire, you must first suppress your own volitions, and finally completely extinguish and kill them; and in order to succeed in this, you must constantly resist yourself in evil and force yourself to do good; otherwise, you must constantly struggle with yourself and with everything that favors your volitions, arouses and supports them. Prepare yourself for such a struggle and such a battle, and know that the crown – the attainment of the goal you desire – is not given to anyone except valiant warriors and fighters.

Но сколько брань сия наитруднейша есть паче всякой другой, так как, вступая в брань с собою, в себе же самих встречаем и противовоителей, – столь же победа в ней наиславнейша паче всякой другой, и, главное, паче всего благоугоднейша Богу. Ибо если, воодушевясь ревностию, победишь и умертвишь безпорядочные страсти свои, свои похотения и воления, то благоугодишь Богу паче и поработаешь Ему благолепнее, нежели избичевывая себя до крови и истощая себя постом больше всех древних пустынножителей. Даже то, если ты, искупив сотни рабов христиан из рабства у нечестивых, дашь им свободу, не спасет тебя, если ты при этом сам пребываешь в рабстве у страстей. И какое бы вообще дело, будь оно самое великое, не предпринял ты и с каким трудом и какими пожертвованиями не совершил бы его, не доведет оно до той цели, какую достигнуть возжелал ты, если притом ты оставляешь без внимания страсти свои, давая им свободу жить и действовать в тебе.

Наконец, после того как узнал ты, в чем состоит христианское совершенство и что для достижения его необходимо тебе вести непрестанную и жестокую брань с самим собою, надлежит тебе, если истинно желаешь сделаться победителем в сей невидимой брани и сподобиться достодолжного за то венца, водрузить в сердце своем следующие четыре расположения и духовные делания, как бы облещись в невидимые оружия, самые благонадежные и всепобедительные, именно: а) никогда ни в чем не надеяться на себя; б) носить в сердце всегда полное и вседерзновенное упование на единого Бога; в) непрестанно подвизаться и г) всегда пребывать в молитве.ГЛАВА ВТОРАЯ.

Никогда ни в чем не должно верить себе самим

и надеяться на самих себяНе полагаться на самих себя, возлюбленный мне брате, столь необходимо в нашей брани, что без сего, будь в том уверен, не только не возможешь одержать желаемой победы, не устоишь даже в самом незначительном нападении на тебя врага. Запечатлей это поглубже в уме своем и сердце.

Со времени преступления прародителя нашего мы, несмотря на расслабление своих духовно-нравственных сил, обыкновенно думаем о себе очень высоко. Хотя каждодневный опыт очень впечатлительно удостоверяет нас в лживости такого о себе мнения, мы в непонятном самопрельщении не перестаем верить, что мы нечто, и нечто немаловажное. Эта, однако ж, духовная немощь наша, весьма трудно притом замечаемая и сознаваемая, паче всего в нас противна Богу, как первое исчадие нашей самости и самолюбия и источник, корень и причина всех страстей и всех наших падений и непотребств. Она затворяет ту дверь в уме или духе, чрез которую одну обыкновенно входит в нас благодать Божия, не давая благодати сей войти внутрь и возобитать в человеке. Она и отступает от него. Ибо как может благодать для просвещения и помощи войти в того человека, который думает о себе, что он есть нечто великое, что сам все знает и не нуждается ни в чьей сторонней помощи? Господь да избавит нас от такой люциферовской болезни и страсти! Имеющих эту страсть самомнения и самоценности Бог строго укоряет чрез пророка, говоря: горе, иже мудри в себе самих и пред собою разумни (Ис. 5, 21). Потому апостол Павел и внушает нам: не бывайте мудри о себе (Рим. 12, 16).