It is impossible for a person who is still in the realm of carnal wisdom, who has not received a spiritual view of fallen human nature, not to give some value to his deeds and not to recognize a certain dignity for himself, no matter how many humble words such a person utters and no matter how humble he may seem outwardly. True humility is not characteristic of carnal wisdom and is impossible for it: humility is an attribute of the spiritual mind. St. Mark the Ascetic says: "Those who do not impute themselves to be debtors of every commandment of Christ, revere the Law of God bodily, not understanding either what they say or what they are based on: therefore they think to fulfill it with 'works'" [134]. From the words of the Venerable Father it is clear that he who acknowledges that he has done some good deed is in a state of self-deception. This state of self-deception serves as the basis of demonic delusion: the fallen angel finds refuge in the false, proud concept of the Christian, conveniently grafts his deception onto this concept, and by means of deception subordinates man to his power, plunging him into the so-called demonic delusion. From the above experiments it is evident that none of the deceived recognized himself as unworthy of the vision of the Angels, and consequently recognized in himself a certain dignity. Otherwise, the carnal and natural man cannot judge himself. That is why the Holy Fathers said in general about all ascetics who are not sufficiently educated by spiritual activity and are not overshadowed by grace, that silence destroys them.

Instructive is the behavior of the Monks Barsanuphius the Great and his fasting companion, John the Prophet, who themselves were recluses in the community of Abba Serida, regarding recluses and silence. All the brethren of that monastery, or at least the majority of the brethren, were guided by the instructions of these great saints of God, filled with the Spirit of God; the hegumen Seris himself, whom Barsanuphius the Great called his son, was guided by their instructions. Seris also served as an acolyte to the holy Elder, who dwelt inextricably in his cell, receiving Seris alone and through him giving written answers to the other brethren. The brethren of the monastery, guided by the edification of the God-inspired men, showed rapid and abundant spiritual progress. Some of them became capable of a reclusive life, to which they were called by those who had foreseen their ability by God. Thus, the great Barsanuphius foretold to John of Mirosava that silence was predestined for him by God, and, having prepared this monk for a life according to the commandments of the Gospel in the midst of monastic society, in the furnace of obediences, in due time, indicated by God, he led him into seclusion [135]. From the correspondence of the great Barsanuphius with John of Mirosavsky it is evident that even after entering the hermitage, John was overwhelmed with passionate thoughts. Other monks, to whom seclusion was allowed, were even more indignant at the passions; but seclusion was not forbidden to them. On the contrary, the Monk Abba Dorotheus, who was distinguished by both worldly and spiritual wisdom and the ability to guide other monks, and who actually proved this spiritual gift, was forbidden by the Spirit-bearing elders to seclusion, no matter how much he desired it. "Silence," they said to him, "gives a man cause for arrogance before he gains himself, that is, before he is blameless. Only then does true silence take place, when a person has already borne the cross. Therefore, if you have compassion for your neighbors, you will receive help, but if you restrain yourself from compassion, wishing to ascend to that which is beyond your measure, then know that you will also lose what you have. Do not deviate either inward or outward, but keep in the middle, understanding that there is the will of the Lord, for the day is evil[136]. My words mean: do not dare to be silent and do not neglect yourself when you are in the midst of cares: this is the middle way, safe from falling. In silence one must have humility, and in care one must be vigilant over oneself, and restrain one's thoughts. All this is not limited to any particular time. Everyone should endure with thanksgiving that which necessarily befalls him. The more a person descends into humility, the more he succeeds. Being in a cell does not make you experienced, because you dwell in it without sorrow (obviously: because you have not achieved the battle with the demons, which leads one who is shut up in a cell into such severe sorrow and struggle, which is not at all known to a coenobitic monk [137]. so that it will finally make you say: 'It would be better if I had not been born.'" [138] The Monk Dorotheus, recognized by the Universal Church as a saint, one of the most excellent ascetic writers, dwelt in a community among the brotherhood, and after the death of the holy teachers he founded his own monastery and was its abbot. St. John of the Ladder notes that those inclined to arrogance and other spiritual passions should in no way choose for themselves the life of solitude, but dwell in the midst of brotherhood and be saved by doing the commandments,[139] because any life, whether in the wilderness or in a community of life, when it is in accordance with the will of God and when its goal is to please God, is most blessed. From premature seclusion vegetates a demonic charm, not only obvious, but also invisible in appearance: mental, moral, incomparably more dangerous than the former, as it is very difficult to heal, and often incapable of healing. This kind of prelest, based on arrogance, is called by the Holy Fathers "opinion" [141] and consists in the fact that the ascetic accepts false concepts about spiritual objects and about himself, considers them true. False conceptions and contemplations, according to the natural sympathy and cooperation of the mind with the heart and the heart with the intellect, are necessarily accompanied by seductive, sweet, heartfelt sensations: they are nothing but the action of refined voluptuousness and vanity. Those infected with this delusion became preachers of false ascetic teaching, and sometimes even heresiarchs for the eternal destruction of themselves and their neighbors. St. Isaac of Syria in the 55th Homily mentions that a certain Malpasus led the strictest ascetic life in hermitage with the aim of attaining a high spiritual state, fell into arrogance and obvious demonic delusion, and became the inventor and leader of the heresy of the Euctites. An example of an ascetic book written from a state of delusion called opinion is the work of Thomas of Kempis entitled The Imitation of Jesus Christ. It breathes with refined voluptuousness and arrogance, which in people blinded and filled with passions produce a delight that they recognize as tasting Divine grace. Unhappy and darkened! they do not understand that, having smelled the subtle stench of the passions living in themselves, they enjoy it, recognize it in blindness as their stench of grace!

— Подобно Малпасу достигли в отшельничестве сильнейшей бесовской прелести Франциск д'Асиз, Игнатий Лойола и другие подвижники латинства [142], признаваемые в недре его святыми. «Когда Франциск был восхищен на небо, — говорит писатель жития его, — то Бог Отец, увидев его, пришел на минуту в недоумение, кому отдать преимущество, Сыну ли Своему по естеству, или сыну по благодати — Франциску». Что может быть страшнее, уродливее этой хулы, печальнее этой прелести!

В настоящее время в нашем отечестве отшельничество в безлюдной пустыне можно признать решительно невозможным, а затвор очень затруднительным, как более опасный и более не совместный, чем когда-либо. В этом надо видеть волю Божию, и покоряться ей. Если хочешь быть приятным Богу безмолвником — возлюби молчание, и со всевозможным усилием приучись к нему. Не позволяй себе празднословия ни в церкви, ни в трапезе, ни в келлии; не позволяй себе выходов из монастыря иначе, как по самой крайней нужде и на самое краткое время; не позволяй себе знакомства, особливо близкого, ни вне, ни внутри монастыря; не позволяй себе свободного обращения и пагубного развлечения; веди себя, как странник и пришлец и в монастыре, и в самой земной жизни — и соделаешься Боголюбезным безмолвником, пустынником, отшельником. Если же Бог узрит тебя способным к пустыне или затвору, то Сам, неизреченными судьбами Своими, доставит тебе пустынную и безмолвную жизнь, как доставил ее блаженному Серафиму Саровскому, или доставит затвор, как доставил его блаженному Георгию, затворнику Задонского монастыря.

Глава 12

О жительстве в послушании у старца

То, что сказано об отшельничестве и затворе, должно сказать и о послушании старцам в том виде, в каком оно было у древнего монашества: такое послушание не дано нашему времени. Преподобный Кассиан Римлянин говорит, что египетские Отцы, между которыми особенно процветало монашество и приносило изумительные духовные плоды, «утверждают, что хорошо управлять и быть управляемым свойственно мудрым, и определяют, что это — величайший дар и благодать Святого Духа» [143]. Необходимое условие такового повиновения — духоносный наставник, который бы волею Духа умерщвлял падшую волю подчинившегося ему о Господе, а в этой падшей воле умерщвлял и все страсти. Падшая и растленная воля человека заключает в себе стремление ко всем страстям. Очевидно, что умерщвление падшей воли, совершаемое так величественно и победоносно волею Духа Божия, не может совершаться падшею волею наставника, когда сам наставник еще порабощен страстям. «Если ты хочешь отречься от мира, — говорил святой Симеон Новый Богослов современным ему инокам, — и научиться евангельскому житию, то не предай (не поручи) себя неискусному или страстному учителю, чтоб не научиться, вместо евангельского жития, диавольскому житию, потому что благих учителей и учительство благое, а злых — злое; от лукавых семян непременно произрастают и лукавые плоды. Всякий, не видящий и обещающийся наставлять других, есть обманщик, и последующих ему ввергает в ров погибели, по слову Господа: Слепец же слепца аще водит, оба в яму впадут» [144]. При другом случае этот великий угодник Божий, советуя иноку действовать по указанию духовного отца, присовокупляет: «Однако да поступает так только в таком случае, когда знает, что духовный отец его — причастник Духа, что он не будет говорить ему противоположного воле Божией, но, по дарованию своему и по мере повинующегося, возглаголет угодное Богу и полезное для души, чтоб не оказаться повинующимся человеку, а не Богу» [145]. В этом смысле завещавает и Апостол: не будите раби человеком [146]. Он повелевает самое служение слуг господам совершать духовно, а не в характере человекоугодников, но в характере рабов Христовых, творя волю Божию в наружном служении человекам [147]. Ныне, говорит Апостол, человеки препираю, или Бога? или ищу человеком угождати? аще бых человеком еще угождал, Христов раб не бых убо был [148]. Не весте ли, яко емуже представляете себе рабы в послушание — человеку плотского мудрования или Богу — раби есте, егоже послушаете, или греха и плотского мудрования в смерть, или послушания в правду Божию и во спасение [149]. Послушание образует повинующегося по образу того, кому он повинуется: зачинаху овцы по жезлом, говорит Писание [150]. Те старцы, которые принимают на себя роль… употребим это неприятное слово, принадлежащее языческому миру, чтоб точнее объяснить дело, которое в сущности не что иное, как душепагубное актерство и печальнейшая комедия — старцы, которые принимают на себя роль древних святых старцев, не имея их духовных дарований, да ведают, что самое их намерение, самые мысли и понятия их о великом иноческом делании — послушании — суть ложные, что самый их образ мыслей, их разум, их знание суть самообольщение и бесовская прелесть, которая не может не дать соответствующего себе плода в наставляемом ими. Их неправильное и недостаточное настроение только в течение некоторого времени может оставаться незаметным руководимому ими неопытному новоначальному, если этот новоначальный сколько-нибудь умен и занимается святым чтением с прямым намерением спасения. В свое время оно должно непременно раскрыться и послужить поводом к неприятнейшей разлуке, к неприятнейшим отношениям старца с учеником, к душевному расстройству того и другого. Страшное дело — принять, по самомнению и самовольно, на себя обязанности, которые можно исполнять только по велению Святого Духа и действием Духа; страшное дело — представлять себя сосудом Святого Духа, между тем как общение с сатаною еще не расторгнуто, и сосуд не перестает оскверняться действием сатаны! Ужасно такое лицемерство и лицедейство! гибельно оно для себя и для ближнего, преступно пред Богом, богохульно. Напрасно будут указывать нам на преподобного Захарию, который, находясь в повиновении у неискусного старца, отца своего по плоти, Кариона, достиг иноческого совершенства [151], или на преподобного Акакия, спасшегося в жительстве у жестокого старца, который согнал бесчеловечными побоями ученика своего преждевременно в гроб [152]. Тот и другой находились в послушании у недостаточных старцев, но руководствовались советами духоносных Отцов, также назидательнейшими примерами, которые были во множестве пред очами их: единственно по этой причине они могли пребыть в наружном послушании у своих старцев. Эти случаи — вне общего порядка и правила. «Образ действия Промысла Божия, — сказал святой Исаак Сирский, — вполне отличается от общего человеческого порядка. Ты держись общего порядка» [153]. Возразят: вера послушника может заменить недостаточество старца. Неправда: вера в истину спасает, вера в ложь и в бесовскую прелесть губит, по учению Апостола. Любве истины не прияша, говорит он о произвольно погибающих, во еже спастися им. И сего ради послет (попустит) им Бог действо льсти, во еже веровати им лжи, да суд приимут еси неверовавшии истине, но благоволившии в неправде[154]. По вере ваю буди вама [155], сказал Господь, Само-Истина, двум слепцам и исцелил их от слепоты: не имеет права повторять слов Само-Истины ложь и лицемерство для оправдания своего преступного поведения, которым они погубляют ближних. Бывали случаи, очень-очень редкие, что вера, по особенному смотрению Божию, действовала чрез грешников, совершая спасение этих грешников. В Египте старейшина разбойников Флавиан, намереваясь ограбить некоторый женский монастырь, облекся в монашеское одеяние и пришел в этот монастырь. Монахини приняли его, как одного из святых Отцов, ввели в церковь, прося принести о них молитву Богу, что Флавиан исполнил против воли своей и к удивлению своему. Потом представлена была ему трапеза. По окончании трапезы монахини умыли его ноги. В монастыре одна из сестер была слепа и глуха. Монахини привели ее и напоили водою, которою омыты ноги странника. Больная немедленно исцелилась. Монахини прославили Бога и святое житие странного инока, провозглашая совершившееся чудо. Благодать Божия низошла на старейшину разбойников: он принес покаяние, и из старейшины разбойников претворился в знаменоносного отца [156]. — В житии святого Феодора, епископа Едесского, читаем, что блудница, будучи принуждена отчаянною супругою Адера, принесла Богу молитву о умершем ее сыне, что младенец воскрес по молитве блудницы. Блудница, приведенная в ужас совершившимся над нею, немедленно оставила греховную жизнь, вступила в монастырь и подвижническою жизнию достигла святости [157]. Такие события — исключения. Созерцая их, мы поступим правильно, если будем удивляться смотрению и непостижимым судьбам Божиим, укрепляться в вере и надежде; поступим очень неправильно, если будем эти события принимать в образец подражания. В руководителя поведению нашему дан нам Самим Богом Закон Божий, то есть Священное Писание и писания Отеческие. Апостол Павел решительно говорит: Повелеваем же вам, братие, о имени Господа нашего Иисуса Христа, отлучатися вам от всякаго брата, безчинно ходяща, а не по преданию, еже прияша от нас [158]. Преданием здесь названо нравственное предание Церкви. Оно изложено в Священном Писании и в писаниях святых Отцов. Преподобный Пимен Великий повелел немедленно разлучаться со старцем, сожительство с которым оказывается душевредным [159], очевидно, по нарушению этим старцем нравственного предания Церкви. Иное дело, когда нет душевного вреда, а только смущают помыслы: смущающие помыслы, очевидно, бесовские; не надо им повиноваться, как действующим именно там, где мы получаем душевную пользу, которую они хотят похитить у нас. Иноческое послушание, в том виде и характере, как оно проходилось в среде древнего монашества, есть высокое духовное таинство. Постижение его и полное подражание ему соделались для нас невозможными: возможно одно благоговейное благоразумное рассматривание его, возможно усвоение духа его. Тогда мы вступим на путь правильного суждения и душеспасительного благоразумия, когда, читая опыты и правила делания древних Отцов — послушания их, равно дивного и в руководителях, и в руководимых, — увидим в современности общий упадок христианства, сознаемся, что мы не способны наследовать делание Отцов в полноте его и во всем обилии его. И то — великая милость Божия к нам, великое счастие для нас, что предоставлено нам питаться крупицами, падающими с духовной трапезы Отцов. Эти крупицы не составляют собою удовлетворительнейшей пищи, но могут, хотя не без ощущения нужды и голода, предохранить от душевной смерти.

Chapter 13

About living by advice

In the preceding chapter, the spiritual life granted by God's Providence to our time is called "Krupitsiya". It is based on guidance in the matter of salvation by the Holy Scriptures and the writings of the Holy Fathers, with advice and edification borrowed from contemporary fathers and brethren. In the proper sense, this is the obedience of the ancient monks in a different form, adapted to our weakness, primarily spiritual. To the ancient novices, their spirit-bearing teachers immediately and directly proclaimed the will of God: now the monks themselves must seek out the will of God in the Scriptures, and therefore be subjected to frequent and prolonged perplexities and errors. At that time progress was rapid in the nature of the work: now it is again stagnant in the nature of the work. Such is the favor of our God for us: we are obliged to submit to him and revere him with thanksgiving. Our modern monastic life according to the Scriptures and the advice of the fathers and brethren is sanctified by the example of the head of monasticism, St. Anthony the Great. He was not in obedience to the elder, but in his new beginnings he lived separately and borrowed instructions from the Scriptures and from various fathers and brethren: from one he learned abstinence, from another meekness, patience, humility, from another strict vigilance over himself, silence, trying to assimilate to himself the virtue of each virtuous monk, showing obedience to everyone as much as possible, humbling himself before everyone and praying to God unceasingly. Do the same, novice one! Render to the abbot and other monastic authorities an unhypocritical and unhumane obedience, an obedience that is alien to flattery and caresses, obedience for God's sake. Render obedience to all fathers and brethren in their commands, which do not contradict the Law of God, the rule and order of the monastery, and the orders of the monastery authorities. But in no way be obedient to evil, even if it should happen to you to suffer some sorrow for your lack of humanity and firmness. Consult with virtuous and prudent fathers and brethren; but assimilate their advice with extreme caution and circumspection. Do not be carried away by advice on its initial effect on you! Because of your passion and blindness, some passionate and malicious advice can please you only because of your ignorance and inexperience, or because it pleases some hidden passion that you do not know, living in you. With weeping and heartfelt sighs, beseech God not to allow you to deviate from His all-holy will to follow the fallen human will, yours or your neighbor's, your counselor. Consult the Gospel both about your own thoughts and about the thoughts of your neighbor, about his advice. Vanity and self-conceit love to teach and instruct. They don't care about the dignity of their advice! they do not think that they can inflict an incurable wound on their neighbor with absurd advice, which is accepted by an inexperienced beginner with an unclear trust, with carnal and bloody fervor! they need success, whatever the quality of this success, whatever its beginning! They need to impress the beginner and morally subordinate him to themselves! they need human praise! They need to be known as holy, reasonable, clairvoyant elders, teachers! They need to nourish their insatiable vanity, their pride. The prayer of the Prophet has always been just, and it is especially true now: Save me, O Lord, as the monk is poor: for the truth has diminished from the sons of men. A vain word to his sincere: a flattering mouth in the heart, and an evil speaker in the heart [161]. A false and hypocritical word cannot but be an evil and harmful word. Caution must be taken against such a mood. "Study the Divine Scriptures," says Symeon the New Theologian, "and the writings of the Holy Fathers, especially active ones, so that when you compare the teaching and behavior of your teacher and elder with their teaching, you may see them (this teaching and behavior) as in a mirror, and understand them; to assimilate what is in accordance with the Scriptures and to keep it in thought; but to know and reject what is false and evil, so as not to be deceived. Know that in our days there are many deceivers and false teachers" [162]. The Monk Simeon lived in the tenth century after the Nativity of Christ, nine centuries before our time: it was already when the voice of the righteous man was heard in the Holy Church of Christ about the lack of true, spirit-bearing leaders, about the multitude of false teachers. In the course of time, satisfactory teachers of monasticism became more and more impoverished: then the Holy Fathers began to offer more and more guidance in the Holy Scriptures and the writings of the Fathers. The Monk Nil of Sorsky, referring to the Fathers who wrote before him, says: "It is no small feat, they said, to find an uncharming teacher of this wondrous work (true monastic prayer of the heart and mind). They called him uncharming who has work and wisdom testified to by the Divine Scriptures, and has acquired spiritual discernment. And the Holy Fathers said that even then it was hardly possible to find an uncharming teacher in such subjects; but now, when they are extremely impoverished, they must be sought with all care. If it is not found, then the Holy Fathers commanded us to learn from the Divine Scriptures, hearing the Lord Himself say: Examine the Scriptures, and in them you will find eternal life." For as it was written in the Holy Scriptures, it was prescribed for our punishment (instruction) [164]. The Monk Nilus lived in the fifteenth century; he founded a skete not far from Bela Ozero, where he engaged in prayer in deep solitude. It is useful to listen to the elders of modern times, with what humility and selflessness the Monk Nilus speaks of the instructions that he taught to the brethren. "No one should conceal the words of God through his negligence, but confess his weakness and at the same time not conceal the truth of God, so that we may not become guilty of transgressing God's commandment. Let us not conceal the word of God, but let us proclaim it. The Divine Scriptures and the words of the Holy Fathers are as numerous as the sand of the sea: not lazily examining them, we teach them to those who come to us and those who need them (those who demand, who ask). It would be more correct: we do not teach, because we are not worthy of it, but the blessed Holy Fathers from the Divine Scripture teach" [165]. Here is an excellent example for modern instruction! He is completely useful to the soul for the teacher and the one being instructed; it is the correct expression of moderate success; it is combined with the rejection of self-conceit, insane impudence and audacity, into which those who outwardly imitate the great Barsanuphius and other sign-bearing Fathers fall, without having the grace of the Fathers. What was in them an expression of the abundant presence of the Holy Spirit in them, in reckless, hypocritical imitators serves as an expression of abundant ignorance, self-deception, pride, and insolence. Beloved fathers! Let us pronounce the word of God to our brethren with all possible humility and reverence, recognizing ourselves as insufficient for this service and guarding ourselves from vanity, which greatly chills passionate people when they instruct the brethren. Think that we must give an answer for every idle word [166], so much the more painful is the answer for the word of God, pronounced with vanity and from the impulse of vanity. The Lord will consume all the flattering lips, the eloquent tongue: let us exalt our tongue, our mouth is with us: who is the Lord to us? The Lord will consume those who seek his own glory, and not God's. Let us be afraid of the Lord's rebuke! Let us pronounce the word of edification at the demand of essential necessity, not as instructors, but as those in need of instruction and striving to become partakers of the instruction given by God in His all-holy Word. As the gift has been received, says the holy Apostle Peter, serving among themselves, as good builders of the various graces of God. If anyone speaks, as the word of God, with the fear of God and reverence for the words of God, and not as his own words; If anyone serves as from a fortress, which God gives, and not as from his own, let God Jesus Christ be glorified in all things. He who works for the sake of vanity, offers both himself and those who listen to him as a sacrifice to Satan: he who works out of the Lord works for the glory of the Lord, accomplishes his own salvation and the salvation of his neighbors by the Lord, the only Savior of men. Let us be afraid of giving a novice any thoughtless instruction that is not based on the Word of God and on the spiritual understanding of the Word of God. It is better to confess ignorance than to show knowledge harmful to the soul. Let us guard against the great calamity of turning the credulous novice from a servant of God into a slave of man [169] by drawing him into the creation of the fallen will of man instead of the all-holy will of God [170]. The humble attitude of a counselor to the one being instructed is quite different from that of an elder to an unconditional novice, a servant in the Lord. Advice does not contain a condition for it to be fulfilled: it can be fulfilled or not. The counsellor does not bear any responsibility for his advice, if he gave it with the fear of God and humility, not spontaneously, but being questioned and forced. Likewise, he who has received advice is not bound by it; it remains at his own discretion and discretion to carry out or not to carry out the advice received. It is obvious how the path of advice and following the Holy Scriptures is in accordance with our weak times. It should be noted that the Fathers forbid giving advice to one's neighbor of one's own accord, without questioning one's neighbor: self-willed giving of advice is a sign of awareness of one's knowledge and spiritual worthiness, which is obvious pride and self-deception [171]. This does not apply to abbots and superiors, who are obliged at all times, in every need, and without being asked, to instruct the brotherhood entrusted to them. But when visiting other monasteries, they should be guided by the advice of St. Macarius of Alexandria to St. Pachomius the Great. Pachomius asked Macarius about the instruction of the brethren and the judgment over them. Abba Macarius answered: "Teach and judge your subordinates, and do not judge any stranger" [173]. This rule has been observed and is observed by all abbots who wish to please God.

Chapter 14

The purpose of monastic life is to study the will of God, to assimilate it to oneself, in obedience to it

The essence of monastic life is to heal one's damaged will, to unite it with the will of God, to sanctify it by this union. Our will, in a state of fallenness, is hostile to the will of God; because of its blindness and the state of enmity towards God, it constantly strives to oppose the will of God. When its efforts remain unsuccessful, it leads a person to irritation, to indignation, to confusion, to grief, to despondency, to murmuring, to blasphemy, to despair. In the renunciation of one's own will in order to inherit the will of God lies the renunciation of oneself, commanded by the Saviour, which constitutes a necessary condition for salvation and Christian perfection, so necessary that without the satisfaction of this condition salvation is impossible, and even more impossible is Christian perfection. Life is in His will, said the Prophet [174].

In order to fulfill the will of God, one must know it. Only with this knowledge is it possible to reject one's damaged will and heal it by the will of God. The will of God is a Divine mystery. No one is God's message, says the Apostle, but the Spirit of God [175]. Consequently, the attainment to men of the knowledge of the will of God can be accomplished only by means of Divine revelation. Teach me to do Thy will, prayed the inspired David, for Thou art my God. Thy good spirit shall guide me to the earth of righteousness. Open my eyes, and I will understand the wonders of Thy law. Do not hide Thy commandments from me [177]. The will of God is revealed to mankind in the Law of God, but above all, with special precision and detail, it is declared to us by the incarnate Word of God. As the highest attainment, it is accepted by faith. "I have come down from heaven," said the Saviour, "that I may not do My will, but the will of Him who sent Me the Father." Behold, this is the will of Him who sent Me the Father, that I may not destroy all that I have given Me, but will raise him up at the last day. And this is the will of Him who sent Me, that whosoever shall see the Son and believe in Him may have eternal life, and I will raise him up on the last day[178]. I did not speak of Himself, but the Father who sent Me, He gave Me a commandment, what a river and what I would proclaim. And we know that His commandment is eternal life [179]. The study of the will of God is a labor filled with joy, filled with spiritual consolation, at the same time a labor associated with great sorrows, sorrows, temptations, with self-denial, with the mortification of the fallen nature, with the salvific destruction of the soul. It is associated with the crucifixion of the old man [180]. He demands that the wisdom of the flesh be rejected, trampled underfoot, destroyed: be transformed by the renewing of your mind, says the Apostle, in order to tempt you, which is the will of God that is good, pleasing and perfect. With such certainty did the Son of God reveal to men the will of God, with such essential consequences He combined this manifestation of the will of God, that Holy Scripture calls Him the one who confessed God,[182] that is, He revealed Him in the fullness in which mankind is capable of receiving, capable of receiving not by itself, but by an abundant action of Divine grace. The same meaning is given to the words of the Lord: "I have manifested Thy name as a man,"[183] and I will tell them Thy name, and I will say, that they may love Me in them, and I in them."184 The manifestation of the name of Him Who is above every name is the most perfect knowledge of Him Who is above all knowledge. The highest knowledge, which comes from the sanctification of man by the Divine will, leads into Divine love, into the union of man with God.