Hieromonk Job (Gumerov)  

This expression is now a proverb. Its closest source is James Boswell's (1740–1795) two-volume memoir and biographical book Life of Samuel Johnson, published in 1791. The author claims that S. Johnson (1709–1784) said in 1775: "Hell is paved with good intentions." The only difference is that the proverb speaks of the road to hell, while S. Johnson speaks of hell itself. Apparently, the author of the aphorism, an English critic, lexicographer, essayist, and poet, relied on a saying made earlier by the Anglican priest and metaphysical poet George Herbert (1593–1633) in his book Jacula prudentium (Latin: "Witticisms of the Wise Men"): "Hell is full of good meanings and wishings."

All three statements are united by the common idea that desires and intentions alone are not enough for salvation. This is in full accord with the teaching of the Holy Fathers. First of all, one must have faith: "Without faith it is impossible to please God" (Hebrews 11:6). In the words of St. Ephraim the Syrian, "without oil the lamp will not burn; and without faith no one acquires a good thought." There were so many utopias, radical movements, revolutionary programs, and so on in the world, whose leaders and participants without God and against God, relying on their fallen minds, wanted to bring "happiness" to humanity. History keeps a sad and tragic memory of this. In the same way, an individual who is in the blindness of unbelief, wishing to fulfill his intentions, which seem good to him, often causes evil and pain to others.

Faith is necessary, but it must be correct. There can be many mistakes and delusions, but the truth is always the same. People who are carried away by erroneous religious teachings are sure that they have good intentions, but the false spirituality in which they find themselves leads to their destruction. All religious substitutions are carried out with the participation of demonic forces.

St. John Chrysostom says: "Faith is like a strong rod and a safe harbor, delivering from the error of judgment and calming the soul in great silence." However, the same universal teacher warns: "Let us not consider faith alone sufficient for our salvation, but let us also take care of our conduct, let us lead the best life, so that both may contribute us to the attainment of perfection." The Holy Fathers insistently emphasize that a Christian must have a spiritually enlightened mind. Without it, there can be dangerous mistakes. St. Anthony the Great considered reasoning to be the main virtue of a Christian:

"Reasoning is the eye of the soul and its lamp, as the eye is the lamp of the body; so that if this eye is light, then the whole body (of our deeds) will be light, but if this eye is dark, then the whole body will be dark, as the Lord said in the Holy Gospel (Matt. 6:22-23). By reasoning, man examines his desires, words, and deeds, and departs from all those who distance him from God. By reasoning he frustrates and destroys all the intrigues of the enemy directed against him, correctly distinguishing between what is good and what is bad."

Does the Orthodox faith allow the use of sedatives?

Priest Athanasius Gumerov, a monk of Sretensky Monastery  

The use of sedatives is not forbidden to a Christian. St. Barsanuphius writes: "Since we have not yet come to perfection in order to completely get rid of passions, it is better to study medicine than passion." (Barsanuphius the Great and John, A Guide to Spiritual Life, Answer to Question 324). Nervous diseases can be caused by various reasons: a sinful life, stress, an unhealthy lifestyle. In modern people, most often all these causes are combined. In our time, it is difficult to meet a person with a healthy nervous system. Therefore, in many cases, treatment is not only allowed, but also necessary. At the same time, you need to do everything to get away from the sources of the disease. It can be difficult to normalize external life. Spiritual means are quite accessible to us. Resorting to the help of medicine, we must remember that God is the Helper and Protector in all our affairs.

Is it necessary, or desirable, to have a spiritual guide for a deeper knowledge of the truth?

Priest Athanasius Gumerov, a monk of Sretensky Monastery  

In modern spiritual literature, this question is often solved in a simplified way. The need to have a spiritual father-mentor is unequivocally stated. The ideal is passed off as the norm. As a result, difficulties arise in the spiritual life. Accepting this categorical statement as the truth, a person begins to look for a spiritual father. Not finding him, he is discouraged. Doubts are gradually growing. It seems to him that his spiritual life is incomplete, and he is far from salvation. The other, having a resolute character, finds and persuades the priest to become his spiritual father. Seeing then some infirmities that are inevitable in every person, he begins to think that he hastened to make a choice. Since trust has been shaken, temptations arise. Of course, this does not always happen, but it is not so rare either.

How to avoid this? One must have constancy in everything and not introduce anything artificial into the spiritual life. If the Lord has brought you to a certain church, and you have become a parishioner of it, then do not look for another, for salvation depends on our inner life. The bond with the spiritual father will be established in accordance with the will of God when life gives birth to it. This should happen naturally. The best evidence that the relationship that has arisen was not born by chance is the real spiritual benefit that it brings. If such a connection has not arisen, then there is no need to be discouraged, nor to undertake special searches. Otherwise, a long walk through the parishes will begin. As a result, the peace of mind is lost. The best teacher is the Holy Gospel. Spiritual life is quite clear: to fulfill the Gospel commandments and to live in the grace-filled experience of the Church. If you have any questions, you can ask any experienced priest.

In our time, a priest in a parish or monastery is usually called a spiritual father, whose spiritual children confess more often than others, take a blessing before starting some work, and address spiritual or life questions. Acquaintance with the life of his children and personal closeness give him more opportunities to help those who consider him their spiritual father. As for spiritual guidance in the strict and precise sense, this is the business of a very few experienced priests, who must do it with extreme caution and humility.