John's answer. If you have free time, pray three times in three days; but if there is an extreme need, when it is difficult, as during the betrayal of the Saviour, then take as an example that He departed three times to pray and, praying three times, pronounced the same words (cf. Matt. 26:44), although He was apparently not heard; for this providence had to be accomplished; [97] but by His example He teaches us not to grieve when we pray and are not heard at the same time, for He knows better than we do what is good for us. But in any case, let us not leave thanksgiving.

Question 364 of the same. If even after prayer I do not receive a message soon, then what should I do? And when this happens through my own fault, but is hidden from me, from what can I understand this?

Answer. If after the third prayer you do not receive a message, then know that you yourself are guilty of this; and if you do not know your sin, reproach yourself, and God will have mercy on you.

Question 365 of the same. How should he who inquires of the fathers act: must he do exactly all that he asks?

John's answer. Not everything, but only what is said to him as a commandment; for this is simple counsel according to God, and the other is a commandment. Advice is not a compulsive instruction, (but only) showing a person the right path of life; but the commandment contains a binding [98] force (for the one who receives it).

Question 366 of the same. You, my father, have told me the difference between the commandment and the counsel given by God. Tell me also their signs, by what they are recognized, and what is the power of both?

John's answer. If you yourself run to your spiritual father, asking him about something, not because you want to receive a commandment, but in order to hear from him only an answer according to God, and he will tell you what you should do, you must certainly fulfill this. When you do this and receive tribulation, do not be troubled, for it is for your own benefit. But if you do not wish to do it, then although you think that you do not violate the commandment, because you did not accept it as a commandment, nevertheless you want to despise what is useful and must condemn yourself for this: for you must believe that everything that proceeds from the mouth of the saints serves for the benefit of those who hear. The same is true when (the elder) himself says something to you, moved by a thought according to God, although you did not ask him anything at all: which happened once. Once one of the brethren wanted to go to the city, and another elder said to him on his own behalf (without being asked): "If you go there, you will fall into fornication." He did not listen, went and fell. And when you especially ask about some matter, wishing to receive a commandment, then you should bow and ask to be given it; and when he has received it, make a bow again, so that he who gave it may bless you, and say to him: "My father! In addition to what you have given me a commandment, bless me and pray that I will keep it." Know, then, brother, that he who gives the commandment does not give it simply, but helps it with prayer and prayer, so that you may be able to keep it. If, forgetting yourself, you do not bow down to him in order to receive a blessing, do not think that the commandment is abolished through this, for it is valid in this case as well; but you did not receive it as it should be, and not in order. And if you can, then do not be lazy to go make a bow and ask for a blessing; but if you cannot do this, then think that you have received the commandment with inattention.

Question 367. When I ask to give me (a commandment), and the elder has no intention of fulfilling it, or on the contrary, when I do not ask to give a commandment, but he will give it to me: is in this case what he said imputed to me as a commandment and should it be kept? Since there are church rules and sayings of the fathers, handed down in writing, are we really obliged to observe them as a commandment?

John's answer. If the one whom you are questioning did not intend to give a commandment, then what he said is not imputed to you as a commandment, even if you yourself asked for it. But if he decided to give you a commandment, although you yourself did not ask for it, then what he said is a commandment, and it must be kept. And this must be accepted as a commandment that which is determined by dogmatic rules,[99] or by the sayings of the Fathers, spoken in the form of definitions. But confirm this in your thoughts only by the question of the Fathers; because you yourself cannot correctly understand the power of these sayings. Therefore, ask the fathers and rather submit to what they say, and preserve it inviolably, with the help of the humane God, through the prayers of the saints. Amen.

Вопрос 368, того же. Ежели нарушу заповедь по искушению: как поступить тогда?

Ответ Иоанна. Приняв заповедь от святых и нарушив ее, не смущайся и не отчаивайся до того, чтобы вовсе оставить ее; но помни сказанное о праведном, что он седмерицею на день падет и восстанет (см. Притч. 24, 16), и Господне наставление Петру, чтобы он семьдесят крат седмерицею прощал брату своему (см. Мф. 18, 22). Если же Он людям заповедал так прощать, то тем более Сам простит, как богатый милостью и превосходящий щедротами все и всех, Который ежедневно взывает чрез пророка: обратитеся ко Мне… и обращуся к вам (Зах. 1, 3). Милостив Аз есмь (Иер. 3, 12). И еще: и ныне, Израилю (Втор. 4, 1), и проч. Но слыша, что заповедь не упраздняется, берегись, как бы не облениться и не придти в нерадение, потому что сие очень опасно; но даже и в вещах, кажущихся малыми, не презирай заповеди. Если же приметишь относительно их нерадение, то постарайся исправиться, ибо от такового нерадения приходит человек и в большие согрешения.

Вопрос 369, того же. Помысл внушает мне не вопрошать святых, чтобы уразуметь полезное, и по немощи моей презрев оное, не согрешить.

Ответ Иоанна. Помысл сей весьма вреден; отнюдь не слушай его. Ибо кто уразумев (полезное) согрешит, тот всячески осуждает себя; а кто согрешит не разумея полезного, тот никогда не осуждает себя, и страсти его остаются неисцеленными. Для того и внушает ему диавол (такой помысл), чтобы страсти его остались неисцеленными. А когда помысл внушает тебе, что ты не можешь исполнить ответа, по немощи, тогда вопрошай так: «Отец мой! Я желаю сделать то-то, скажи, что мне полезно, хотя я знаю, что, если ты и скажешь мне, я не могу исполнить и соблюсти сказанное; но лишь для того желаю научиться, дабы осуждать себя, что презрел полезное». Это ведет тебя и к смирению. Господь да сохранит сердце твое молитвами святых. Аминь.

370. Другой брат вопросил того же Старца, говоря: в чем состоит ложное знание? [100]