The Egyptian ascetics of the first generations were characterized by strict abstinence in food. Examples of this are replete in the monuments of early monastic literature. Such a strict fast was a means of combating the passions, as Abba John Kolov clearly says: "If the tsar wants to take an enemy city, then first of all he withholds water and food supplies; and thus the enemy, dying of hunger, submits to him. So it is with carnal passions: if a person lives in fasting and hunger, then his enemies, being weakened, will leave his soul" (Ancient Patericon, set forth in chapters, Moscow, 1899, pp. 48–49). St. Ammon, in giving the monks this commandment (*% φαγεΓν μίχρόν ελάχιστόν τι), most likely has in mind the danger of vanity and pride, which, as "illegitimate children" of strict abstinence, can arise in the soul of a monk. This kind of danger was also pointed out by St. Pachomius the Great in his teaching. For example, hagiographic materials testify to the following incident: "A certain monk spent many nights in uninterrupted prayerful vigil, delighting in the hope of earning special respect from people. Pachomius urged him to change his way of life, telling him to go to a meal when the brethren were summoned there, and to eat with them, but not until he was completely satisfied; that he perform such a number of prayers as is prescribed for all monks; so that upon leaving the cell he would be amiable to everyone and would not seem gloomy. Of course, one should not abandon one's feats, since this would also be pleasing Satan; but we must do everything for God's sake, not giving the devil a place in our hearts. When this monk continued to act as before, fearing lest the brethren should appear weak and pitiful, Pachomius again persistently advised him to weaken his asceticism. Many times he reminded the vain monk of his former instructions, and finally told him that he would reach a state of madness if he persisted in his addiction to external asceticism for the sake of respect from others, and not for the sake of mortifying his passions. But the monk did it in his own way, and Pachomius' prediction came true. The vain monk, more and more haughty with pride because of his outward piety, has come to madness, to self-forgetfulness" (Lalladmm, ap–ljmansrmt, op. cit., pp. 124-125).

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We are talking about the most important monastic virtue – humility. Its meaning, based on Ps. 130:1-2 and Luke. 14:11, St. Benedict explains well in his "Rule": "If we, my brethren, wish to reach the summit of perfect humility and quickly reach that heavenly greatness to which [the saints] ascend through humility in this life, we should by our grieving deeds (acfi^Ms wosfns ascew^ewfi^Ms) erect the ladder that appeared to Jacob in a dream, by which the angels ascended and descended (Gen. 2:10). 28, 11–22). This ascent and descent [of the Angels] is to be understood by us in no other way than in the sense that by pride [man] is brought down to the valley, and by humility he is exalted (e^a/fafiowe ^escew^ere ef AMmiAfafe ascew^ere). This ladder is life in this world, raised up by the Lord to heaven, if our heart is humble" (Samf Bewoif. La regle des moines / Ed. par Ph. Schmitz. Namurci, 1948. P. 45). According to St. Benedict, it is on humility, as on an unshakable foundation, that the chapel is erected as "the house of God" (see: M. — D. PAiAppe, Analyse theologique de la Regle de saint Benoit. Paris, 1961. P. 19).

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In the text of the psalm, St. Ammon replaces the α< ψύα< with ή ψυχ^. By the way, such a discrepancy is recorded in the critical edition of the Septuagint (see: Sep-tuaginta id est Vetus Testamentum Graece iuxta LXX interpretes / Edidit A. Rahlfs. Vol. II. Stuttgart, 1935. p. 39). Using the words of the psalm, St. Ammon describes "lamentation for sins" – a theme that is constantly encountered in patristic asceticism. Without such "weeping," according to the Holy Fathers, it is impossible to acquire grace and find spiritual joy. Prep. Anthony, for example, taught: "It is necessary to always remember that the Holy Spirit dwells in a monk only after long labors of repentance, and only then does He persistently dwell in him. He begins to practice virtues and, cleansing himself of sins, draws closer to God. But he must always remember his own weakness and ask for grace-filled help, following the instructions of the Holy Spirit in everything" (Loba^eeskmm S. Op. cit., p. 247). To denote such a state, St. Ammon uses two concepts: πένθος ("contrition, lamentation, sorrow, sorrow, grief") and κατήφεια ("downcast eyes, shame, sorrow"), of which the first was especially widespread in ascetic writing. For example, St. Macarius uses it to characterize the earthly existence of man in general. Referring to Ps. 2:11, he notes: "This time is a time of contrition and tears (ό καιρός ούτος πένθους εστ< κα< δακρύων), and that age (εκείνος ό α<ών — the age to come) is the age of gladness and gladness" (PseM^o-Macaire. Oeuvres spirituelles. P. 160). Nicetas Stifatus defines the meaning of "contrition" in the spiritual life as follows: "Just as the impurity that comes from pleasure has as its prerequisite satanic love (τόν σατανικόν έρωτα προηγησάμενον) for the realization of depravity (ε<ς αποπλ^ό �ωσίν τ^ς φαυλότητος), so the purification that comes from painful sorrow (^ άπό τ^ς ενωδύνου λύπης κά^αρσίς) has [the prerequisite] warmth of the heart for the realization of contrition and tears. And this [happens] according to the dispensation of God's goodness in relation to us, so that we, repelling and purifying by the labors of torments the exhaustion of pleasures (κόποίς οδύνης κόπον ^δον^ς) and by streams of tears the shameful stream of the flesh, may be able to blot out in the mind the impressions (τούς τύπους) of evil [deeds], and in the soul the formless images (τούς τύπους) and present your soul [to God] as a radiant beauty that surpasses natural beauty" (ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΙΕΡΩΝ ΝΗΠΤΙΚΩΠΤΙΚΩΝ. ΤΟΜΟΣ Γ'. ΑΘΗΝΑΙ, 1977. Σ. 288). Incidentally, the concept of κατ^φεία is quite often found in the terminology of the ascetic fathers. Thus, St. Macarius, speaking of the signs (σημεΓα) by which one can identify "those who heed the Word of God," calls "lowering of the eyes" along with "groaning" (στεναγμός), "attention" (προσοχή), "silence" (σιωπή), and other outward manifestations of genuine piety (see MyaYpoz/ ^uzheop. Reden und Briefe. Bd. I. S. 3).

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This expression (τό σκότος το αιώνιον) naturally indicates hell. Wed. in Origen, who in the "Homilia on the Book of the Prophet Jeremiah", interpreting the words of the Lord in Jn. 9:4, remarks that He calls this world "day," and "darkness" and "night" the final destruction [of sinners] through [eternal] punishments (τ^ν συντέλειαν δια τας κολάσεις). After the end of the world, this "darkness" or "gloomy" (τό σχυ^ρωπόν) will envelop sinners, and none of them will be able to glorify God (see PG, Vol. 13, Col. 392).

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The word σχυ^ρωπότης has semantic shades of both "despondency, gloom, melancholy" and "sorrow, grief". The latter meaning, which is connected with the concept of "contrition" and acquires a positive meaning, is sometimes found in church writing. For example, Patriarch St. Photius in one of his epistles addressed to a certain nun Eusebia says that she, having clung to God from infancy, renouncing her parents, brothers and relatives and uniting herself with the incorruptible and immortal Bridegroom – Christ, devoted her entire life to Him alone, without disgraceing her confession with lamentations (μή χατυβριζε τοΓς όδυρμοΓς τ^ν ομολογίαν), not darkening the heavenly grace with contrition (μηδε τω πεν^ει τ^ν χάριν εχείνην αμαυρώσης), but with this sorrow (τ^ νυν σχυ^ρωποτητι), not replacing the joy of the angels there. See: Photii Patriarchae Constantinopolitani Epistulae et Amphilochia. Vol. II. Recensuerunt B. Laourdas et L. G. Westerink. Leipzig, 1984. S. 176.