But I beseech you, who have chosen this life, to give heed to what I say, and tremble. We wear the angelic image on ourselves, but we act together with the devil. We have an angelic image, but a worldly life. Do the angels live in quarrel and rivalry, which we see now among monks, because rivalry, envy and slander have taken root among them? The cunning one has poured his poisons into each of us in various ways, and with his intrigues he stumbles each of us. Some observe fasting, but give themselves over to rivalry and envy. Some have refrained from indecent desires, but are bound by vanity. Another succeeded in vigil, but became entangled in the nets of slander. Some shun slander, but are filled with disobedience and reproach. Some abstain from food, but drown in pride and arrogance. Some are tireless in prayer, but succumb to irritability and anger. Some have succeeded in something small, but are already exalted above those who are more negligent than he. Everyone has been bound by sin in one way or another, and there is no one who understands. Because of this, the monks have quarrels and strife. Alas! Who will not sigh, who will not shed tears? What a mess we have brought this angelic life to! We have left the world, but we think of worldly things; we have given up our possessions, but we do not cease to compete; we have left home, but we are daily exhausted from cares; we have no riches, but we willingly fall into pride; consider marriage to be lowly, but have not expelled vain desires from themselves; outwardly we are humble-minded, but in our hearts we seek honor; outwardly we are not acquisitive, but in fact we are possessed by covetousness; In words, we are not acquisitive, but mentally engaged in much acquisitiveness. Who will not weep over our catechetical teaching? One must look and marvel at the plans of monks, especially those of young and novices. They have not yet had time to pronounce the renunciation of the world, but are already puffed up (proud); they have not yet taken upon themselves the monastic image, but are already indulging in arrogance; they have not yet listened to instructions, but are already giving advice to others; they have not yet seen the vestibule, but are already dreaming of the inner; they have not yet entered the degree, but are already flying on a par with the clouds; they have not yet tasted asceticism, but have already armed themselves with vanity; they have not yet heard the words of admonition, but are already reprimanding; they are not yet joined to the brotherhood, but are already in power; they have not yet entered the monastery door, but are already reproaching, condemning, and expressing their displeasure. But why am I wasting my time? They have many plans.

Therefore there is no one who understands; there is no man who renounces the world for God, in order to enslave himself to his brethren out of obedience. On the contrary, if someone is reprimanded, he considers it fair to fight back; if an order has been given, he does it in his own way; in good they do not show competition, and in useless deeds they compete with each other. It is not even three days since he pronounced the renunciation, but he is already competing with those who have grown old in the monastic image; not wanting to submit, they plan to study the arts. Not having the strength to endure bodily inflammation, they spy on each other. He has taken upon himself the yoke, and he himself commands, reprimands, and is angry. "Do this, brother." "I won't do it," he said, "if so-and-so doesn't come with me. So-and-so is given time to study the Divine Scriptures, and I must be given time for this." And often, before renunciation, someone lived in work, not knowing before which his right or left hand was, and having entered a monastery, he turned out to be a lover of learning and an interpreter. "Such and such a brother lives in retirement: I must live in the same way. My brother has been given new clothes, and I must be given them too. My brother has gone to see his fathers, and I must see him too. My brother has been honored, and I must be honored. So-and-so has been entrusted with power, and am I not worthy to be entrusted with this or that?" These are the examples of humility and the labors of novices! This is how they try to inherit the Kingdom, not knowing that by doing so they are bringing the soul down to perdition, not knowing that through this they become enemies of God!

By this we clearly show that we have not for a single moment renounced external life, that is, the world; for outwardly we have renounced, but in reality we think of worldly things, and we have no justification. Outwardly we are monks, but in disposition we are somewhat cruel and inhuman; outwardly they are humble, but in disposition they are ulcered; in appearance they are reverent, but in the disposition of murderers; in appearance they are full of love, but in disposition they are enemies; in appearance they are friendly, but in disposition they are haters; in appearance they are ascetics, and in disposition they are aphids for ascetics; in appearance they are fasters, and in temperament they are sea robbers; outwardly they are chaste, but in their hearts they are adulterers; outwardly they are silent, but in their hearts they are vagabonds; they are meek in appearance, but arrogant in disposition; in appearance they are comforters, and in disposition they are offenders; outwardly they are counsellors, but by disposition they are seducers; they are simple-minded in appearance, but dangerous in disposition; outwardly they are not envious, but envious in disposition; Outwardly they are protectors, but in disposition traitors.

And why does it happen that we are like this? Because we do not have true humility; because we do not have the fear of God before our eyes; because we neglect the saving commandment; we reinterpret it in our own way and consider it unimportant. By the word of the Lord the heavens were established (Psalm 32:6), and we do not accept the Lord even as a brother. His mouth uttered a terrible, incomprehensible, trembling word: "Whosoever willeth to be in you... let him be the least of all, and the servant of all (Matt. 20:26. Mk. 9:35). And we, not yet seeing the threshold of the monastic image, boast, exalt ourselves before one another, outstrip one another; we are all rational in ourselves, all officials, all administrators; all have the right to reprimand, all legislators, all covetous, all interpreters, all teachers, all masters, all trustees, all stewards, all first, all second.

Is it possible that the Apostle also convinces you, who said: "If the whole body... Hearing, where is the hooting? (1 Cor. 12:17). If all the first, all the abbots, all the administrators, then what is the difference in God's distribution? However, do you not believe him who said, "And no one accepts honor for himself, but he who is called of God" (Hebrews 5:4). And again the Apostle says: "Be not many teachers" (James 3:1). For this reason God has established principalities and powers. For in heaven, being ministering spirits, all are incorruptible and immortal, yet God did not deign that all should be in the same order; on the contrary, it is ordained that divine and incorruptible ministers should have principalities, and powers, and powers, and dominions (Eph. 1:21); and each of them does not depart from his own rank, so that everything happens in a certain order and way. Why then do we compete with each other with unlawful jealousy? Angels and archangels do not transgress commands; but we run ahead of each other, push each other, distinguish ourselves from one another, mutually hasten to outstrip each other, humiliate each other, belittle each other, as if we ourselves were able to do something more. What a blindness of mind that allows one not to believe him who said: "Whosoever is called, in whom he was called, in him let him abide" (1 Cor. 7:20). How can we not be afraid of Him Who says, "Whom much shall be given, much shall be required of him" (Luke 12:48), so that at least in this way we may acquire humility!

No, brethren, let us not spend our lives in low deeds; not so fearlessly, as if we would not hear the terrible sentence; let us not live as if we did not give an account soon; No, not so, I beg you to do so. Let us not serve as a stumbling block and a stumbling block for those outside, let us not add sins to sins, and let the beautiful image of monasticism not be blasphemed for our sake, but rather glorified.

He will come, he will come, and the terrible hour will not be delayed, in which we, who are tormented, will have no justification. For what shall we be able to answer the Lord? What else could He do for us, and He did not? Have we not seen God the Word humbled, in the form of a servant, so that we also might become humble? Have you not seen His inconceivable (incomprehensible) face spat upon, so that we, too, who are insulted and punished, should not be hardened? Or have you not seen how His holy spine was given over to scourging, so that we also would obey our superiors in everything? Or have you not seen how His face, which lookest upon the earth, and makes it tremble (Psalm 103:32), was suppressed, so that we, who are despised, should not become furious? Or have you not heard, as He says: "I am, and I do nothing about Myself" (John 8:28), so that we also would not be arrogant, self-willed, and autocratic? Or have you not heard how He says: "But I do not resist, nor oppose the word" (Isaiah 50:5), so that we also do not reproach and be disobedient? Or have you not heard, as He says: "Learn from me, that I am meek and lowly in heart" (Matt. 11:29), so that we also may become meek and humble, and not envy one another, nor bite and devour one another? What excuse shall we give Him?

No, my brethren, I beseech you not to live in this way; not so that we are deprived of immortal bliss because of carnal passions; not so that for temporal honor we lose eternal glory; Not that for quarrel, or rivalry, or envy, we should be condemned to the terrible hell.

If you once sought salvation, then why do you concern yourself with the affairs of your neighbor? If once you have taken a yoke upon yourself, why do you cast it off yourself? How then will the fruit of your obedience be found in you? Be of good courage, be of good courage, beloved! Not dignity, not honor, not greatness, not the title of first or second, not the title of superior, not that which will magnify you glorious, give you honor, entrust you with dignity, lead you into the Kingdom of Heaven and grant remission of sins. This does not exempt from torment, but condemns. Humility, obedience, love, patience and long-suffering – this is what saves a person. For it is impossible to earn praise and be saved except by imitating the Lord in all things. Have you not heard that He says, "Do not come, that they may serve Me, but serve?" (Matt. 20:28). And again: "I have come down from heaven, that I may not do My will, but the will of Him that hath sent Me the Father" (John 6:38). And again: "Everyone who exalts himself will humble himself, and he who humbles himself will be exalted" (Luke 14:11). Have you not heard that He says: Blessed are the poor in spirit, for to them is the Kingdom of Heaven? (Matt. 6:3). Have you not heard how it was promised to rebuke you, because when you sat down, you slandered your brother? (Psalm 49:20). Have you not heard that you hate your brother in darkness? (1 Jn. 2; 11). Have you not heard that the devil has fallen from heaven for pride? Have you not heard what and how high glory he lost for resisting God? Have you not heard that Miriam, the sister of Moses, was stricken with leprosy for one reproachful word? Why, then, having so many examples, as adders stop our ears (Psalm 57:5), do I mean not the ears of the body, but the ears of our heart? For those who are bodily hear, but those who are hearty do not remember. Why do we not believe him who says: abide in love in God? (1 John 4:16).

Поэтому умоляю вас, избранное стадо Христово, будем трезвиться, пока есть время; будем целомудренны, пока мы на свободе, чтобы не пришел этот ужасный и мучительный час, и чтобы не плакать нам горько, раскаиваясь в невозвратимом. Будем трезвиться, чтобы не постыдиться нам оным великим стыдом пред Богом, Ангелами и человеками. Перестанем соперничать; наипаче же вы, находящиеся в цветущем возрасте, смиряйте себя сколько есть сил, чтобы возможно было достигнуть вам совершенства. Во времена отцов наших было больше свободы, и смотрите, сколько было у них строгости, сколько смирения, сколько воздержности, небрежения о себе и уничижения. А теперь предстоит великая брань; не пренебрегайте ею, не думайте, что вы достигли совершенства. Много труда и много подвигов нужно для того, чтобы спастись.

Не думайте, что туго подпоясаться и влачить за собой одежды значит уже монашествовать, что это спасает, если имеешь чистые руки, красно говоришь, или толкуешь Писание, и что в том совершенство, чтобы остричь голову, или наоборот убрать волосы, а не иметь соответственных и сообразных тому добродетелей. Не к унижению монашеского образа говорю это. Да не будет того! Но за монашеским образом должны следовать нрав и дела, потому что один образ без дел ничего не значит. Итак, не будьте нерадивы и не расслабляйтесь. Ибо много нужно труда, чтобы обуздывать юность и телесные стремления.

Если и оскорбляетесь тем, что говорю, то меня это не печалит. Хочу, чтобы вы воспользовались прижиганием, и через это избавились от гнилости. Но не думайте, что поскольку скрываете свои немощи, то это утаено и от Бога. Сказываю вам, что совершаемое у вас втайне, срамно мне и описывать. А если опишу, то не устоите на месте, но побежите прочь.

Поэтому-то, умоляю вас, смиряйте себя послушанием, любовью, воздержностью, уничижением. Через это подчиняйтесь друг другу и снисходите сами к себе, вооружась постом, молитвой, бдением. Не будьте в соперничестве сильными, а для псалмопения расслабленными; в помыслах — неусыпными и смотрящими неподвижным взором, подобно диким зверям, а на молитве — дремлющими и смежающими очи; для празднословия — крепкими, подобно волам, а для Божия славословия — бессильными, подобно лисицам; в словопрениях — неодолимыми, а во время духовной беседы — зевающими, шутки принимающими весело, а увещевания выслушивающими угрюмо; днем для чревоугодия — здоровыми, а для ночной молитвы — недомогающими и едва движущимися; для людской беседы — бодрыми, а для исправления дел — расслабленными; приказывать — готовыми, а подчиняться — неготовыми; когда нас слушаются, — принимающими это с приятностью, а когда от нас требуют послушания, — с неудовольствием; в приказаниях — строгими, а в исполнении приказаний — мрачными и ропщущими. Не спускайте рукавов до перстов, а языка до персей. Не будьте к трапезованию — поспешными и усердными, а к делам — нерадивыми и расслабленными; в многоядении — сильными, а для поста — бессильными; радостными, когда приглашают пить вино, и мрачными и унылыми, когда должно пить воду; чтобы смотреть по сторонам — внимательными, а чтобы распознать что-нибудь доброе, — омраченными; в обращении с женщинами — приветливыми, а в обращении с братией — суровыми. Но умоляю вас, возлюбленные чада Божии, возревнуйте о прекрасном, о том, что честно, что служит к назиданию, что похвально, а наипаче о смирении, о любви, о благости, о кротости, о снисходительности. Будьте уступчивыми друг другу и не заводите споров о том, что ни для чего неполезно; будьте неленивы к посту и молитве, чтобы прийти в состояние побеждать плотские страсти, чтобы ради ничтожных страстей не лишиться нам толиких благ и, ища временного, не утратить вечной славы. Умоляю вас, постараемся делать угодное Господу, пока ещё мы во плоти! Постараемся, поспешим, нам предстоит великая буря; не будем нерадивыми.

У нас брань не с видимыми людьми, от которых, осмотревшись, можно привести себя в безопасность. Воюющие с нами невидимы. Потому и опасность велика нерадивым, а победителям велико воздаяние. Не без искусства вступим с ними в брань, и будем побеждать их. Если враг, — скажу для примера, — возбуждает к чревоугодию, нападем на него постом. Если раздражает в нас похоть к женщине, то, употребив в дело терпение, преодолеем чувство, и враг тотчас убежит от нас. Если побуждает нас к гневу, — вооружимся миром. Если доводит нас до раздражения, — возьмемся за кротость. Если воспламеняет в нас ненависть, — прилепимся к любви. Если подстрекает к исканию почести, — покажем уничижение. Если подстрекает к исканию славы, — возьмемся за свою незначительность. Если мечтательно ведет на высоту, — преднапишем перед собой смирение Господа. Если побуждает к соперничеству с братом, — помыслим о падении Каина, а если к зависти, — о погибели Исава. Если располагает к клевете, — оградим себя молчанием. Ибо если таким образом будем противиться врагу, он не устоит против нас и побежит, а к нам возвратится благодать.