In the light of the exceptional importance of the virtue of humility in the matter of human salvation, the teaching of St. Tikhon of Zadonsk about the means of acquiring this Christian virtue is of great interest and value. However, before proceeding to elucidate this question, it is necessary to expound the teaching of the Holy Father on the properties and signs of true humility.

Truly Christian humility of man is a living feeling and a deep awareness that he means nothing in himself and cannot do anything good, and if he does anything good, it is only with the help of God, His power and love (4:195). A Christian who has this precious gift in his soul is always satisfied with his situation and expresses gratitude to God for everything. In the depths of the heart of such a person, an inner voice is constantly heard, pointing out to him his imperfection and sinfulness. He considers himself unworthy of God's mercy (4:195), but worthy of all punishment (5:113). Such a disposition of a person helps him to endure all life's trials and sorrows generously, without murmuring and patiently, for the virtue of humility "cannot exist without patience, and where true patience is, there is humility" (2:265).

The humble disposition of the soul reveals itself not only in man's relationship to God; it is manifested with even greater fullness and force in the Christian's relationships with the people around him. A humble heart sees only his own vices, recognizes himself as a sinner than others, and is always ready to give everyone his attention and love. Such a person constantly strives to show obedience to his superiors, not to despise his equals and inferiors in position, but to treat them as brothers, even if he has some advantages over them. A humble follower of Christ does not look at his own gifts, but at his sinfulness, and therefore in the depths of his soul he realizes that he is only an unworthy bearer of God's gifts (4:195). And the more he humbles himself, the more zealously he strives to correct his shortcomings, the more lenient he becomes to those around him. On the contrary, exactingness is characteristic mainly of those who do not pay attention to their own weaknesses and vices. It is characteristic of a humble person not to condemn not only in word, but even in thought (2:265).

According to the teaching of St. Tikhon of Zadonsk, the touchstone for the humility of a Christian is the insults inflicted on him by other people, and various kinds of reproach. "Many people," writes the saint, "seem humble until they accept offense" (2:50). From this it becomes clear that true humility must be manifested in the patient endurance of insults and reproaches; those who are humble in heart do not grieve when offended, do not get angry with their offenders, but, on the contrary, thank God for the instruction sent to them and pray for them. They endure all these sorrows with good humor, since they consider themselves worthy of all humiliation and reproach (2:171). But if a humble person "offends someone in any way from ignorance and imprudence, as happens to every man, he is not ashamed to fall down before him and ask forgiveness, even though he who has been offended and inferior to him or subject to him" (4:195).

Further, it should be noted that the one who has acquired true humility not only does not envy others, but does not seek his own honor and glory, and if he happens to occupy a high position in society, he accepts it with extreme reluctance, since a humble heart is everywhere and always looking for the last place (4:324).

Characterizing the signs of Christian humility, St. Tikhon of Zadonsk in his works pays special attention to the fact that humility should become the inner property of a Christian. That is why he, very often using the words "true humility," indicates the corresponding disposition of a person, his awareness of his unworthiness, imprinted in his heart. This inner disposition, as a rule, is most often expressed in the external actions and deeds of a Christian. "The signs of humility are the heads of bowing, kneeling, prostrating oneself to the ground, beating in the face, and so on" (1:190). However, these outward actions are not always an expression of true humility. Often such actions are only external acts of hypocritical piety (2:264). The Holy Father very aptly characterizes the signs of outward, untrue humility. He writes: "Many put aside the ranks and titles of this world, but do not want to put aside a high opinion of themselves; they deny honor and worldly dignity, but want to be revered for the sake of holiness. Many are not ashamed to call themselves sinners before people, but they do not want to hear this from others, and therefore they call themselves only such with their lips. Others, like a sickle, wear a mated neck, but lift the mind inside. Others bow low to their brethren, but they are unyielding in heart" (2:264). Such outward humility cannot bring the desired results in the field of spiritual life, for God looks at the heart of man (3:198). False humility is easily known by its fruits, for just as red-hot stone or iron do not make a noise until water falls on them, so those who seem humble and meek are amiable and courteous to those around them until they are subjected to reproach. And as soon as they feel offended, they become angry, furious and noisy, like hot iron doused with water. This shows that true humility is lacking in the heart of man (2:50). Therefore, every Christian should strive to acquire humility not only in words, deeds and thoughts, but also in the heart, always consider himself the worst of all (1:106).

The acquisition of salvific spiritual poverty is a long process that requires the purposeful activity of all the spiritual forces of a person. And this activity should be primarily directed towards self-knowledge (4:214). Every Christian who strives to acquire the virtue of humility must live an inner, spiritual life, be attentive to his actions and deeds. Only in this case will he be able to easily notice the sinful movements of his own soul. And the more often a Christian penetrates with his mind's eye into the recesses of his heart, the more he will become aware of his moral depravity and sinfulness. From this knowledge humility is born in the soul of man, for who, having known "the weakness of his heart, weakness, corruption and wretchedness," will not humble himself? (3:328). Since all people have sinful shortcomings in themselves, each person must humble himself. However, according to St. Tikhon, few have true humility, since the majority of people do not recognize their poverty and wretchedness (2:265). A humble awareness of one's own unworthiness should be the property not only of man's intellect, but of his whole being. One cannot limit oneself to the desire to acquire humility without resorting to external means and methods; but one must daily exercise oneself in humility and accustom oneself to this work. To this end, St. Tikhon advises not to seek honor and glory, but to strive to avoid praise, to keep silent about every good deed (2:265) and to attribute it to God alone (5:112). In addition, a Christian who strives to acquire humility must distance himself from condemning others and not speak unnecessarily (1:146).

The work of a Christian, aimed at acquiring the virtue of humility, should have an inseparable connection with his general religious and moral development, aimed at achieving Christian perfection. Growing in virtue and having a constant striving for a holy, God-pleasing life, a Christian must remember the essence of his calling, which is very clearly and simply expressed in the following exhortation of St. Tikhon of Zadonsk. "Let us know, beloved," he writes, "that we are Christians from Christ who is meek and humble in heart; it is shameful and very unseemly for Christians to be proud when Christ, the great and lofty God, has humbled Himself. It is shameful for servants to be proud when their Lord is humble. There is nothing so unseemly and unseemly for Christians as pride, and nothing shows a Christian more than humility. From humility a man is known that he is a true disciple of the meek and lowly in heart Jesus. If we wish to show testimony that we are true Christians, let us learn from Christ to be humble, as He Himself exhorts us: "Learn from Me, that I am meek and lowly in heart" (Matt. 11:29)" (5:228). The constant striving of a Christian to realize this ideal in his life is the determining factor in the acquisition of the virtue of humility. The Divine ideal of meekness and humility should be sought not only by those who are just embarking on the path of salvation, but also by those who have already reached the heights of Christian humility, for every Christian is called to put on meekness and humility, "following the Only-begotten Son of God" (2:165).

6. Prayer

In the matter of Christian perfection and salvation, prayer occupies a special place. It contributes to the spiritualization of the life of a Christian, the enlightenment of his mind, the purification of his heart, supports and strengthens the strength of the soul in the feat of good deeds. He who has acquired true prayer ascends to the height of all virtues and becomes the abode of the Holy Spirit.

According to the teaching of St. Tikhon of Zadonsk, prayer is a Divine commandment. Even in the Old Testament God cried out to man: "Call upon Me in the day of thy affliction" (Psalm 49:15). The incarnate Only-begotten Son of God, who came to earth, confirmed this Old Testament commandment, giving hope for the fulfillment of what is asked to everyone who prays: "Ask, and it shall be given you: seek, and ye shall find: pound, and it shall be opened unto you" (Matt. 7:7) (3:101).

The commandment to pray testifies to God's boundless love for humanity. Although the all-perfect, all-satisfied, and omniscient God does not need the prayers of men, for even without prayerful appeals He knows the needs of all His creatures, prayer is needed first of all by man himself and is the greatest good for him. Only through prayer can people, created and limited beings, communicate with God – the almighty Creator of the world, the Provider and Savior, on Whom both earthly, temporal life and the eternal fate of each person entirely depend. That is why St. Tikhon calls prayer a deed of great God's goodness (3:101).

Prayer is an essential need of the human spirit, an expression of faith and hope in Christ Jesus, for where there is faith, there is prayer, since it is virtually impossible to believe and not pray. Prayer is the soul of faith, its very life.

With the coming of Christ to earth, prayer acquired a new meaning, significance and power. For the sake of Christ's righteousness and His highest merits, for the sake of His redemptive sufferings and death, God the Father bestows blessings on all who ask Him (3:103). The Holy Spirit, attracted to the soul by prayer, helps a person to prepare the soul for blessed eternity. And truly, when the good Comforter touches the human heart, then from Him, as from incense, ascends to the throne of the Most High sighing, holy desire, true prayer (3:104).