Some of the Gospel commandments teach us to act pleasing to God; others teach us to behave in a God-pleasing manner when we are influenced by others. The study of the second is more difficult than the study of the first; but the first will be understood satisfactorily when the soul studies and accepts the second. It is necessary to assure oneself that God manages the participation of the world and the participation of each person. The experiences of life will not be slow to confirm and confirm this teaching of the Gospel. The consequence of the acceptance of this teaching by faith is humble submission to God, the retreat of confusion, peace of soul, and the strength of courage. Whoever accepts the teaching of the Gospel in this way will receive the shield of faith, in which all the arrows of the evil one can be quenched. This faith is called by the Holy Fathers active, in contrast to dogmatic [186]. It appears in man from the fulfillment of the Gospel commandments, grows in proportion as they are fulfilled, withers and is destroyed in proportion as they are neglected, is transformed, in due time, after the overshadowing of grace, into a living faith, fills the Christian with spiritual power, by which the saints of God conquered the kingdoms, did righteousness, received promises, stopped the mouths of lions, quenched the fiery power, escaped the edge of the sword, was able from weakness, were strong in battle, putting to flight the regiments of strangers [187]. It is necessary to revere the incomprehensible destinies of God in all God's allowances, both private and public, both civil, moral and spiritual. Humble yourselves, exhorts the holy Apostle Peter, under the mighty hand of God, Nan, who has cast up all your sorrow, for He cares for you. It is fitting to humble oneself according to that excellent example which is presented to us by the Holy Scriptures in the prayer of the three holy youths, who were subjected in Babylon to a severe test for their faithfulness to God and who recognized all God's allowances as the consequences of the righteous Judgment of God. Need is to come by temptation, the Lord has determined [190]; having foretold the terrible calamities that were to befall those who believe in Him and all mankind, He said: "Behold, do not shrink, for it is fitting for all these things to be." If so, then we have neither the right nor the opportunity to say or think anything against the definition pronounced by the all-good, all-wise, omnipotent God. Ye shall be betrayed, the Lord hath foretold us, and parents, and brethren, and kindred, and friends, and they shall put you to death from you: and ye shall be hated by all men for my name's sake. Whosoever shall kill you shall be deemed to serve God. In the world ye shall be in sorrow: but be of good cheer, for I have conquered the world. Having depicted and foreshadowed the position of true Christians during their earthly life, the situation predestined for them by God, the Lord added: "And the hair of your head shall not perish" [194]. This means: God will vigilantly care for you: He will keep vigilant over you, He will keep you in His almighty right hand, and because whatever sorrowful things happen to you, it will happen only by His permission, by His all-holy will, for your salvation. The Lord concluded the instruction to the disciples in relation to the misfortunes of earthly life, who must comprehend them, with a decisive and definite commandment: In your patience gain your souls [195]. Acknowledge and confess God as the ruler of the world; reverently, with self-denial, submit yourselves and surrender yourselves to His will: from this consciousness, from this obedience, holy patience will vegetate in your souls. It will be known to the soul by the peace that it will bring to the soul. Every word against the destinies of God will be silenced in the mouth, every thought will be silent before the greatness of the will of God, as the holy Evangelist Luke said of himself and his companions: "Be silent, rexe: let the will of the Lord be done." It should be known that any thought that appears with the property of contradiction and opposition to the destinies of God comes from Satan, and is his offspring. Such a thought, as ungodly, must be rejected at the very appearance of it. The Lord gave us an example of this. When He told His disciples about His impending sufferings and violent death, then the Apostle Peter, moved by compassion in the nature of the old man, began to rebuke Him, saying: "Thou art merciful, O Lord: Thou shalt not have this to be." The Lord answered Peter, denouncing the beginning of the thought he had expressed: "Follow Me, Satan, Thou art a temptation of Me: for thou art not thought, which is God's, but man's"[197]. Why does our spirit revolt against the destinies and allowances of God? Because we did not honor God as God; because we have not submitted to God as to God; because we have not given ourselves our proper place before God; from our pride, from our blindness: from the fact that our fallen, damaged, perverted will has not been destroyed or rejected by us. Then I will not be ashamed, when I look upon all Thy commandments. Let us worship Thee in righteousness of heart, when we learn the destinies of Thy righteousness [198]. Thou art my Saviour God, and I endure Thee all day long,[199] enduring with good humor throughout my earthly life all the sorrows which it pleases Thee to allow me for my salvation. St. John of the Ladder defines the gift of spiritual discernment, which is sent down from God exclusively to monks who walk the path of humility and humility, as follows: "Discernment, in the broad sense, consists and is known in the infallible comprehension of the Divine will in every time, place and deed, which is peculiar only to those who are pure in heart, body and mouth" [200].

Chapter 15

Love for one's neighbor serves as a means to achieve love for God

The Saviour of the world combined all His particular commandments into two main, general commandments: Thou shalt love the Lord thy God, He said, with all thy heart, and with all thy soul, and with all thy mind: this is the first and greatest commandment. The second is like unto it: Thou shalt love thy sincere one as thyself. In this two commandments hang all the law and the prophets [201]. Although the commandment to love God is as much higher than the commandment to love the image of God, man, as God is more exalted than His image, the commandment to love one's neighbor serves as the foundation of the commandment to love God. He who has not laid a foundation labors in vain for the construction of a building: it cannot stand without a foundation. Through love for our neighbor, we enter into love for God. A Christian's love for God is love for Christ, and love for one's neighbor is love for Christ in one's neighbor: by loving one's neighbor, by loving him in the Lord, that is, according to the Lord's commandments, we acquire love for Christ, and love for Christ is love for God. The union of love for God with love for one's neighbor is excellently set forth in the Epistles of the Holy Apostle and Evangelist John the Theologian. It is impossible to love God, according to the teaching of the Theologian, without first loving one's brother. Love for one's brother consists in the fulfillment of the Lord's commandments regarding him [203]. The same teaching is proclaimed by the holy teachers of monasticism. St. Anthony the Great said: "Both life and death (of the soul) depend on one's neighbor. By gaining a brother, we gain God; by seducing our brother, we sin against Christ" [204]. St. John Kolov, one of the greatest Fathers of the Egyptian Skete, said: "It is not possible to build a house by starting from the top, but it is necessary to begin the construction from the foundation, and build it to the top." He was asked: "What is the meaning of foundation?" He answered: "The foundation is our neighbor: we must acquire it and begin with it. All the commandments of Christ are based on it" [205]. St. Mark the Ascetic: "It is impossible to be saved otherwise than through one's neighbor"[206]. All the Holy Fathers reason and teach in accordance with this; it is the general Christian teaching, the teaching of the Church, the teaching of Christ. "Pay all your attention to the acquisition of love for your neighbor as the foundation of your life and monastic podvig. Love your neighbor according to the instructions of the Gospel commandments, not at all according to the inclination of your heart. Love, implanted by God in our nature, is damaged by the fall and cannot act correctly. Don't let her act! her actions are devoid of chastity, they are abhorrent before God, like a defiled sacrifice; the fruits of actions are soul-destructive, deadly. In the following way, love your neighbor: do not be angry, and do not remember his anger; do not allow yourself to say any reproachful, abusive, mocking, prickly words to your neighbor; keep peace with him as far as you can; humble yourself before him; do not take revenge on him, either directly or indirectly; in everything in which you can yield to him, yield; unlearn from reproach and dispute, reject them as a sign of pride and self-love; speak well of those who curse you; repay good for evil; pray for those who inflict upon you various insults, insults, misfortunes, persecutions[207]. In no way, under any pretext, do not condemn anyone, do not even judge anyone, whether he is good or bad, having before your eyes that one bad person for whom you must answer before God – yourself. Act towards your neighbors as you would that it would be done towards you [208]. Forgive and forgive from the depths of your heart to men their sins against you, so that the Heavenly Father may forgive you your innumerable sins, your terrible sinful debt, which can cast you down and imprison you forever in hellish prisons [209]. Do not acquire addiction, especially fornication, for your neighbor; By the name of the neighbor is meant not only the male, but also the female sex. If, having been shot by an enemy's arrow, you somehow unexpectedly become infected with them, then do not lose heart, knowing that we carry within ourselves the ability to be infected with all kinds of passions, that this has happened to great saints; make every effort to heal yourself. Finally: do not injure your brother with verbosity, empty talk, intimate acquaintance and free treatment of him. By behaving in this way towards your neighbor, you will show and acquire for him the love commanded by God and God; with it you will open the door to the love of God. St. Symeon the New Theologian said: "You cannot acquire special love with any person, especially with a novice, even if it seems to you that this person is a very good life, and not shameful. For for the most part, spiritual love is changed into passionate love, and you will fall into useless sorrows. This happens most often with those who struggle. You should consider yourself strange in relation to every brother in the community, especially in relation to those with whom you were acquainted in the world, and love everyone equally" [210]. St. Isaac: "Love for the young is fornication, which God abhors. There is no plaster for this wound. But he who loves everyone equally in mercy and without distinction has attained perfection. The young man, following the young, leads the prudent to weep and weep for them. The elder, following the youth, acquired a passion that is more stinking than the passion of the young; even if he converses with them about virtue, his heart is wounded" [211].

Chapter 16

Humility before one's neighbor serves as a means of achieving love for one's neighbor

Love for one's neighbor is preceded and accompanied by humility before him. Hatred of one's neighbor is preceded by condemnation of him, humiliation, backbiting, contempt for him, or pride. The holy monks constantly remembered the words of Christ: Amen, I say unto you; If you have created one of these my least brethren, you have created me [212]. They did not enter into the consideration of whether the neighbor was worthy of respect or not; they did not pay attention to the multitude and obviousness of his shortcomings: their attention was drawn to the fact that the concept that our neighbor is the image of God, that Christ accepts our actions towards our neighbor as if they were done in relation to Him. The proud fallen angel hates such a concept and uses all means to steal it from a Christian in an imperceptible way. This concept is not akin to the carnal and spiritual wisdom of fallen human nature, and special attention is needed to keep it in mind. A significant spiritual feat is needed, the assistance of Divine grace is needed in order to assimilate this concept to a heart damaged by sin, in order to keep it constantly in mind when dealing with the brethren. When, by God's mercy, this concept is assimilated to us, then it will become a source of the purest love for one's neighbor, the same love for all. There is only one reason for such love – Christ, revered and loved in every neighbor. This concept becomes the source of the sweetest tenderness, the warmest, most distracted, most concentrated prayer. The Monk Abba Dorotheus said to his disciple, the Monk Dositheus, who at times was overcome by anger: "Dositheus! Are you angry, and are you not ashamed that you are angry, and do you hurt your brother? do you not know that he is the Christ, and that you insult Christ?" [213] The great venerable Apollos often told his disciples about the reception of strange brethren who came to him, that it was proper to pay them homage with earthly worship: in bowing down to them, we bow not to them, but to God. "Have you seen your brother? thou hast seen the Lord thy God. This," he said, "we received from Abraham [214], and that which should comfort the brethren (shelter, show hospitality) we learned from Lot, who compelled (persuaded) the angels to spend the night in his house" [215]. Such a way of thinking and behavior was assimilated by all the monks of Egypt, the first in the whole world in terms of monastic success and the gifts of the Holy Spirit. These monks were vouchsafed to be foreseen and foretold by the Prophet: there will come women of prayer from Egypt, St. David foretold about the monks of Egypt [216]. The Monk Cassian of Rome, a church writer of the fourth century, narrates the following: "When we (the Monk Cassian and his friend in the Lord, the Monk Germanus), wishing to study the decrees of the elders, arrived from the countries of Syria to the region of Egypt, we were amazed that there we were received with extraordinary cordiality, and the rule for eating was never observed, for which a certain hour was appointed, contrary to this, as we were trained in the Palestinian monasteries. Wherever we went, the established fasting of that day was permitted, with the exception of the legalized fasting on Wednesdays and Fridays. We asked one of the elders: "For what reason do they omit daily fasting without distinction?" – He answered: "Fasting is always with me; but I must let you go at once, and I cannot always have you with me. Although fasting is useful and constantly necessary, it is a gift and an arbitrary sacrifice, and the fulfillment of the work of love is an indispensable duty required by the commandment. Receiving Christ in your person, I must show Him the most earnest hospitality; and having seen you off, after showing love, the cause of which is Him, I can reward the absolution with an intensified fast, alone." Married sons cannot fast, until the bridegroom is with them. And when the bridegroom is taken away from them, then they fast lawfully" [217]. Living in a monastery with the brethren, acknowledge yourself alone as a sinner, and all the brethren, without exception, as angels. Give preference to everyone over yourself. When your neighbor is preferred to you, rejoice in it and approve of it as the most just deed. You will conveniently attain such a spiritual mood if you distance yourself from intimate acquaintance and from free circulation. On the contrary, if you allow yourself a close acquaintance and free conversion, you will never be worthy to come into the dispensation of the saints, you will never be worthy to say from a sincere conscience, to say with the Apostle Paul: Christ Jesus came into the world to save sinners, from whom I am the first" (218). "Because of humility before one's neighbor and because of love for one's neighbor, hardness departs from the heart. It falls off like a heavy stone from the entrance to the tomb, and the heart comes alive for a spiritual relationship with God, for which it was dead until now. A new spectacle opens up to the eyes of the mind: the numerous sinful ulcers with which all fallen human nature is filled. He begins to confess his miserable condition before God and beg Him for mercy. The heart helps the mind with weeping and tenderness. This is the beginning of true prayer. On the contrary, St. Isaac of Syria likens the prayer of the malignant to sowing on a stone [219]. The same must be said about the prayer of one who condemns and despises his neighbors. God not only does not heed the prayer of the proud and angry, but also allows the one who prays in such a spiritual disposition to undergo various humiliating temptations, so that, struck and oppressed by them, he would resort to humility before his neighbor and to love his neighbor. Prayer is an active expression of a monk's love for God [220].

Chapter 17

On Prayer

Молитва, будучи дщерию исполнения евангельских заповедей, есть вместе и мать всех добродетелей, по общему мнению святых Отцов [221]. Молитва рождает добродетели от соединения духа человеческого с Духом Господа. Добродетели, рождающие молитву, различествуют от добродетелей, рождаемых молитвою: первые — душевны, вторые — духовны. Молитва есть по преимуществу исполнение первой и главнейшей заповеди из тех двух заповедей, в которых сосредоточиваются закон, Пророки и Евангелие [222]. Невозможно человеку устремиться всем помышлением, всею крепостию своею, всем существом своим к Богу, иначе, как при действии молитвы, когда она воскреснет из мертвых [223] и оживится, как бы душою, силою благодати. Молитва есть зерцало иноческого преуспеяния [224]. Рассматривая молитву свою, инок познает, достиг ли он спасения, или еще бедствует в волнующемся страстном море, вне священной пристани. К такому познанию он имеет руководителем Боговдохновенного Давида, который, молитвенно беседуя к Богу, сказал так: В сем познах, яко восхотел мя еси, яко не возрадуется враг мой о мне. Мене же за незлобие приял, и утвердил мя еси пред Тобою в век [225]. Это значит: узнал я, Господи, что Ты меня помиловал и усвоил Себе, по постоянному победоносному отвержению мною, силою молитвы моей, всех вражеских помыслов, мечтаний и ощущений. Эта милость Божия к человеку является тогда, когда человек ощутит милость ко всем ближним своим и простит всем виновным пред ним [226]. Молитва должна быть главным подвигом инока. В ней должны сосредоточиться и совокупиться все его подвиги; посредством ее инок прилепляется теснейшим образом к Господу, соединяется во един дух с Господом [227]. С самого вступления в монастырь необходимо научиться правильной молитве, чтоб преуспеть в ней и посредством ее изработать свое спасение. Правильности молитвы и преуспеянию в ней противодействует наше поврежденное естество и падшие ангелы, усиливающиеся удержать нас в своем порабощении, в падении и отвержении от Бога, общем человекам и падшим ангелам.

Глава 18

О приготовлении к молитве

По важному значению молитвы, пред упражнением ею, нужно приготовление себя к ней. Прежде даже не помолишися, уготови себе, и не буди яко человек искушая Господа [228]. «Идя предстать пред Царем и Богом и возглаголать с Ним, — говорит святой Иоанн Лествичник, — не без приготовления совершим это, чтоб Он издалека не увидел, что мы не имеем оружия и одежд, потребных для предстояния пред Царем, и не повелел рабам и служителям Своим связать нас и отгнать куда-либо далеко от лица Его, а прошения наши раздрать и бросить нам в лицо» [229]. Первое приготовление состоит в отвержении памятозлобия и осуждения ближних. Это приготовление заповедано Самим Господом. Егда стоите молящеся, повелевает Он, отпущайте, аще что имате на кого, да и Отец ваш, Иже есть на небесех, отпустит вам согрешения ваша. Аще ли же вы не отпущаете, ни Отец ваш, Иже есть на небесех, отпустит вам согрешений ваших [230]. Дальнейшим приготовлением служат: отвержение попечений силою веры в Бога, силою покорности и преданности воле Божией, сознание своей греховности и истекающее из этого сознания сокрушение и смирение духа. Одна жертва, принимаемая Богом от падшего человеческого естества, есть сокрушение духа. Аще бы восхотел еси жертвы, дал бых убо, говорит Богу Пророк Его от лица каждого падшего и пребывающего в своем падении человека; но Ты не только какой-либо частной жертвы, телесной или душевной, но и полного всесожжения не благоволиши. Жертва Богу дух сокрушен: сердце сокрушенно и смиренно Бог не уничижит [231]. Святой Исаак Сирский повторяет следующее изречение другого святого Отца: «Если кто не признает себя грешником, того молитва неблагоприятна Господу» [232]. Стой на молитве твоей пред невидимым Богом, как бы ты видел Его, и с уверенностию, что Он видит тебя, внимательно смотрит на тебя; стой пред невидимым Богом, как стоит уголовный преступник, уличенный в бесчисленных злодеяниях, приговоренный к казни, пред грозным, нелицеприятным судиею. Точно: ты стоишь пред полновластным Владыкою и Судиею твоим; ты стоишь пред таким Судиею, пред Которым не оправдится всяк живый [233], Который всегда побеждает, внегда судити Ему [234], Который тогда только не осуждает, когда, по неизреченному человеколюбию Своему, простив человеку согрешения его, не внидет в суд с рабом Своим [235]. Ощутив страх Божий, ощутив от действия страха Божия при молитве твоей присутствие Бога, увидишь безвидно, духовно, Невидимого, познаешь, что молитва есть предстояние на Страшном Суде Божием [236]. Стой на молитве с поникшею главою, с устремленными к земле глазами, на обеих ногах равно и неподвижно; споспешествуй молитве плачем сердца, воздыханиями из глубины души, обильными слезами. Наружное благоговейное предстояние на молитве весьма нужно и весьма полезно для всякого подвизающегося подвигом молитвы, особливо для новоначального, в котором расположение души наиболее сообразуется с положением тела. — Апостол заповедует при молитве благодарение: в молитве терпите, говорит он, бодрствующе в ней с благодарением [237]. Апостол свидетельствует, что благодарение заповедано Самим Богом: непрестанно молитеся. О всем благодарите: сия бо есть воля Божия о Христе Иисусе в вас [238]. Что значит благодарение? Это — славословие Бога за бесчисленные Его благодеяния, излитые на все человечество и на каждого человека. Таким благодарением вводится в душу чудное спокойствие; вводится радость, несмотря на то, что отвсюду окружают скорби, вводится живая вера, по причине которой человек отвергает все заботы о себе, попирает страх человеческий и бесовский, повергает себя всецело на волю Божию. Такое расположение души есть превосходное приуготовительное расположение для молитвы. Якоже убо приясте Христа Иисуса, Господа, говорит Апостол, такожде в Нем ходите (жительствуйте), укоренени и наздани в Нем и извествовани верою, якоже научистеся, избыточествующе в ней благодарением, то есть при посредстве благодарения приобретая обилие веры. Радуйтеся всегда о Господе: и паки реку, радуйтеся: Господь близ. Ни о чемже пецытеся, но во всем молитвою и молением со благодарением прошения ваша да сказуются к Богу [239]. Важность умственного подвига — благодарения с особенною подробностию изложена в Руководстве к духовной жизни преподобных отцов Варсонофия Великого и Иоанна Пророка.

Глава 19