Practical advice regarding the daily life of a Christian. Orthodoxy. Holy Father - who is it

“Now a book only on a religious subject already bears the name “spiritual.” Now whoever wears a cassock is undeniably “spiritual”; whoever behaves temperately and reverently is “spiritual” to the highest degree! Not so does the Holy Scripture teach us, not so the holy fathers teach us, they say that a person can be in three states: natural, subnatural, or supernatural, and supernatural. the passionate is the one who serves the completely temporary world, even if he does not indulge in gross vices. only he who guesses like a blind man, groping. is above the passions, above his nature. Such - like the light of the world and the salt of the earth - see themselves, see their neighbors; and only a spiritual one like them can see them. The spiritual one claims everything, but he himself claims not from a single one, Scripture says (1 Cor. 2:15). These are extremely rare nowadays. In my life I had the good fortune to meet one old man, about 70 years old, still wandering on the earth, from peasants, illiterate; he lived in many places in Russia, in Mount Athos - he told me that he met only one." (St. Ignatius Brianchaninov)

“The soulful person is the one who relies on his own conclusions in everything and does not think that he needs higher help, and the one who does not want to accept anything by faith, and everything that cannot be proven, is considered madness. So, the one who thinks that everything happens in a natural order, and does not allow anything supernatural, he calls it spiritual, that is, natural: for his soul is engaged only in the dispensation of nature. (Annunciation)

"But the spiritual one judges everything, and no one can judge him. Who is a sincere person, we know from the above. A spiritual person is one who has received the brilliance of the Holy Spirit into his soul and has a mind enlightened by Him. Therefore, the spiritual understands everything, as was said above, spiritually, and who he himself is, no one from the soul understands; for, being above them, he is unknown to them. Otherwise: a spiritual person understands who is spiritual and what he will undergo after death, he also knows both his own and what belongs to the soul, but who he himself is and what he will be exposed to after death, none of the spiritual understands, just as a sighted person sees a blind man, but he himself invisible to the blind." (Gospel)

"For who has known the mind of the Lord, that he may judge him? The spiritual mind is called the mind of the Lord. Word judge stands instead of: correct. Above saying: no one can judge the spiritual, now proves that he said it rightly. For who knows the mind of the Lord so that you decide judge him, that is, fix it? For if no one can even know the mind of the Lord, and such is the mind of a spiritual person, much less can he teach and correct it.

""From obedience - humility," said the Fathers. Humility is born from obedience and is supported by obedience, just as the burning of a lamp is maintained by adding oil. "(St. Ignatius Brianchaninov)

“I, he says, applied to myself and Apollos, so that you learn from us not to think more than what is written.” (Annunciation)

“True obedience is obedience to God, the only God. He who cannot alone, by himself, submit to this obedience, takes as his assistant a person to whom obedience to God is more familiar. But people with strong impulses cannot, because impulses carry them away St. John of the Ladder said: “The Fathers determined that psalmody is a weapon, prayer is a wall, an immaculate tear is a laver, and blessed obedience is confession, without which none of the passionate will see the Lord” (Degree 4). If the leader begins to seek obedience himself, and not God - he is not worthy to be the leader of his neighbor! He is not a servant of God! The devil's servant, his tool, his net! Don't be a slave man- the apostle bequeaths (1 Cor. 7:23)." (St. Ignatius Brianchaninov)

“This incident will enter into the treasury of your spiritual experiences, it will bring you precaution for the future, and the brethren - nourishment. For the husband the inexperienced is not skilled, but having been tempted, he can help those who are tempted, Scripture says (Heb. 2:18). May the Lord grant you to follow this instruction of St. John of the Ladder: If we see in it, as if in a man, there is still a negligible and small sin, if we don’t, then we use nothing from the obedience of this torturer. It is by no means necessary for those who want to go to the rector to undoubtfully keep the faith, their corrections in the heart are indelible and ever-remembered, but when the demons in us instill disbelief in those, we will block our mouths from those who remember. But when unbelief comes up, then it is fallen”, that is, “Upon entering the field of piety and obedience, we should no longer test our good legislator (mentor) in anything, even if in him, as a person, we noticed small errors; otherwise, that is, by torturing, we will not get any benefit from obedience. Those who wish to maintain undoubted faith in their mentors need to keep in their hearts their good deeds indelible and unforgettable in order to stop the mouths of demons with their remembrance, when these sow unbelief in us. As faith blossoms in the heart, so the body prospers in service. Whoever stumbles over unbelief is fallen»” (aka) [Seekers explanation gospel commandments in the books of the Holy Fathers.]

“And what I heard from me in front of many witnesses. What did you hear, and not what you yourself came up with research, because faith by hearing. You heard not secretly, but openly, in the presence of many. Under many witnesses some understand the law and the prophets, for my word was from the testimonies of Scripture. Then tell the faithful people. He does not say: tell me, but pass it on, as if about a treasure. For what is transmitted is preserved intact. Through this the apostle makes his disciple more attentive. Faithful, not those who are skillful in composing syllogisms and weaving interrogations, but in which you can be sure that they will not be traitors.” (Annunciation)

“Guidance by the word of God from a book, and not from living lips, is the only guidance that is provided to us, and the monk, of necessity, becomes to a large extent his leader, despite the significant benefit he brings, is associated with large and frequent errors and deviations, inevitable consequences ignorance and a state under the dominion of passions. The ignorance of the novice and the predominance of passions in him do not give him the opportunity to understand the Scriptures as they should and hold on to them with due firmness. Flying over the sinful sea, we often become weak, often in exhaustion we fall and plunge into the sea, we are in danger of drowning in it. Our condition, due to the lack of leaders, in the living vessels of the Spirit, due to the countless dangers with which we are surrounded, is worthy of bitter lamentation, inconsolable sobbing. We are in poverty, we are lost, and there is no voice to which we could get out of our error: the book is silent, the fallen spirit, wanting to keep us in error, erases from our memory the very knowledge of the existence of the book. Save me Lord cried the Prophet, foreseeing with a prophetic spirit our calamity and accepting the face of one who wishes to be saved, like an oskude reverend! there is no spirit-bearing mentor and leader who would infallibly point out the path of salvation, to which one who wishes to be saved could entrust himself with all confidence! The truth is diminished from the sons of men, the vain verb of each to his sincere[Ps. 11. 1-3], at the suggestion of the spiritual mind, capable only of developing and impressing delusions and conceit. We are extremely weak; the temptations surrounding us have multiplied, intensified excessively: in seductive variety and attractiveness, they stand before the painful gazes of the mind and heart, attract them to themselves, turn them away from God. We have succumbed to the influence of temptations so much that even the guidance of the Word of God, the only means of salvation, has been abandoned by us.” (aka)

“The Fathers of the first centuries of the Church especially advise to seek a divinely inspired leader, to surrender to him in perfect, unconditional obedience, they call this path, as it is, the shortest, most durable, most God-loving. The Fathers, separated from the times of Christ by a millennium, repeating the advice of their predecessors, are already complaining about the rarity of divinely inspired mentors, against the multitude of false teachers that have appeared, and they offer the Holy Scriptures and the patristic writings as guidance. prudence and caution, the advice of contemporary and cohabiting brethren. I desired to be under the guidance of a mentor, but I did not succeed in finding a mentor who would fully satisfy me, who would be the lively teaching of the fathers. However, I heard much useful, much essential th beginning of my soul-edification. May the Lord rest in a green place, in a place of coolness, in a place of light and bliss, the deceased benefactors of my soul! May he grant greater spiritual prosperity and a prosperous end to those still in the field of earthly wandering and toiling!" (St. Ignatius Brianchaninov)

“Keep yourself from getting excited and from all impulses so contrary to humility. Demand silence and attention from yourself in prayer, in reading, and in all your actions. Such behavior brings humility to the spirit. Humility overshadows the mercy of God.” (aka)

“Holy truth is communicated to the heart by silence, calmness, clarity, peace, disposition to repentance, to deepening into oneself, to hopelessness for oneself, to a comforting hope in God. A lie, even if it is clothed in the guise of goodness, is recognized by the confusion, darkness, uncertainty, changeability, entertainment, dreaminess it produces, or it only deceives the heart - flatteringly brings contentment to it, self-nourishment, some kind of obscure, muddy pleasure. And this delight of a deceived heart is like feigned silence” (he)

“Seductive pleasure is nourished by self-conceit, which is born from subtle acting vanity, blinding the mind and heart; it loves to express itself, it allows itself to deviate from the exact obedience of the Holy Church, smarter than her; it, like all charms, the machinations of the devil, like the devil himself and his child - sin, does not tolerate the fragrance for them of the deadly, murderous fragrance that repentance and its fruit, humility, emit from themselves. The Savior of the World said: blessed are the poor in spirit, blessed are those who are now hungry, blessed are those who weep now- and Woe to you, now satisfied (Lk. 6:20-21, 25).” (aka)

“Distinguishing good from evil belongs to the heart - its business. But again, time is needed, it needs to be fixed in the commandments of the Gospels, so that the heart acquires a subtlety of taste for distinguishing whole wine from counterfeit wine. the work belonging to him - both the Apostle testified: the perfect eat solid food, he said, those who have feelings have been trained by a long study in the reasoning of good and evil(Heb. 5:14). That is why, until the heart acquires the skill to distinguish good from evil, the experienced advice of a neighbor is very useful - a pupil of the Eastern Church, the one Holy, the only true one, who seeks and finds blessed freedom in obedience to her. “From obedience,” said St. John of the Ladder, “true humility is born; from humility - true spiritual reasoning, or reason. So, outside the steady obedience of the Church there is neither true humility nor true spiritual reason - there is a vast area, a dark realm of lies and the self-deception it produces.

“The constant striving for the fulfillment of the will of God will little by little destroy our self-satisfaction and clothe us in blessed poverty of spirit.” (aka)

"When a Christian begins living according to the will of God, good, acceptable and perfect [Rom. 12. 2.], or according to the commandments of the New Testament, then the fall and weakness of human nature is suddenly revealed to him [St. Simeon the New Theologian, active and theological chapters, ch 4. Philokalia, Part 1.] Infirmity does not allow him to fulfill purely and holyly the commandments of God, as God requires, and the fall opposes, often with the greatest bitterness, the fulfillment of the commandments of God. It wants and requires that the fallen will be fulfilled and fallen human mind.The strivings of this will and the ideas of this mind are clothed in all forms of the most sublime truth and virtue.Knowledge of the inner struggle, denunciation and discovery of sin that lives within, knowledge of its violent power over good intentions and strivings, gives the Christian a correct conception of himself and of humanity. He sees the fall of humanity in himself; he sees from his own experiences the impossibility of arising out of this fall with only his own these efforts; he acquires true humility, begins to bring God the warmest prayer for help and intercession from a contrite heart, to which God always listens. Teach me to do Your will![Ps. 142.10] teach me your justification![Ps. 118.12] don't hide from me your commandments![Ps. 118.19] establish me in your words![Ps. 118.28] Put the path of unrighteousness away from me, and have mercy on me by Your law![Ps. 118. 29]." (aka)

A book about how to read the Holy Fathers and how not to read the Holy Fathers:
Holy Fathers of Orthodoxy (Hieromonk Seraphim Rose)

An article by St. Ignatius (Bryanchaninov) about why reading the Holy Fathers.

Saint Ignatius (Bryanchaninov)
biography

“Regarding the title of my book “Ascetic Experiences,” I remain of my former opinion. Now, after a revision, a significant correction and a huge replenishment with articles of a different kind, there is no possibility without a serious and precise title: this is required by the property of the book. This is a book of a martyr! A martyr for sins his own and from his sins, but a martyr. The book is light in spirit, but the thoughts and feelings in it are deep and lofty. A light title, a gentle title - does not suit her serious character: it should bear a strict name. " (St. Ignatius Brianchaninov)

“I humbly ask you to accept favorably the book “Ascetic Experiences”, which Peter Alexandrovich will present to you. This book has been written and revised for 20 years, according to observations made on oneself and on others. It leads to self-view, to pacification of oneself and edification by Faith and the Gospel Truth. Instead of a personal visit, I come to you with my book, and, through it, I wish to be with you constantly." (aka)

“My writings do not belong to me, their source is the fathers, they belong to the fathers of the Orthodox Church. The choice of me by the Providence of God as an instrument of teaching this vital spiritual food to the modern remnant of believers is a blessing of God to them and to me. The world loves its own, said the Savior (John 15 :19) When the world hears the Word of God, proclaimed according to the elements and in the spirit of the world, that is, when it hears its own teaching, covered with the mask of the teaching of God, then it exalts it with praises. dominion of the world, then it becomes infected with hatred for the Word, establishes persecution against the one who has spoken the word. It is very dangerous to acquire knowledge not in Christ, but, developing one's own fallen nature, to remain in spirit in communion with the world. (aka)

"Experiments, being a purely spiritual book, should be useful to the fatherland and in civil relations. The book makes a strong impression on many, an impression completely different from the impression produced by modern spiritual writings. It puts the attentive reader in the category of true Orthodox Christians and gives him a decisive one-sided salvific direction. From the development of the ideas of Orthodoxy and firmness in Orthodoxy depends the energy of our people, the independence of their spirit. " (aka)

"The book "Experiences" will bring essential benefit to those who wish to be saved (in recent times), the teaching on prayer and other Christian virtues that assist prayer is essential for them." (aka)

“At present, there is an essential need for correct prayer, but they don’t even know it! They don’t know that it should be an instrument and expression of repentance, they seek pleasure and delight, they flatter themselves and kill their souls with an instrument given for salvation. correct understanding of prayer in our time! It is the essential, the only guide in our time to salvation. There are no mentors! The best, as far as we know, are the Optina mentors. But they are exclusively bodily workers, and therefore they themselves walk in darkness and keep those who follow them in darkness, satisfying themselves and demanding from others the only bodily fulfillment of the commandments. (aka)

“Those who are under the guidance of an elder should not leave his system of instruction. This is what I demand from those who are guided by my advice, especially with regard to reading books, even fatherly ones.” (aka)

“I received the book“ The Word of Death ”forgive me for bothering you with reading it. However, it contains all the main things that the Holy Eastern Church teaches about death. I also had to know true Christians, the most monks, of whom one matured his soul, emanating from the body, others saw and heard spirits in reality while refining their bodily feelings by voluntary or involuntary feat, and from others. , I saw the ordeals, the procession of souls through them, I saw the heavens opened and there is the very thing that St. Andrew saw, as described in the “Sermon on Death.” It was impossible to put all this with obviousness in the Word, but it shows through that it was written not from some theoretical concepts and knowledge." (aka)

Ascetic Experiences, Volume 1.

Ascetic Experiences, Volume 2.

Ascetic Experiences, Volume 3.
Appendix to Volume 3 and transcripts of footnotes.

Ascetic Experiences, Volume 4.
Appendix to Volume 4 and transcripts of footnotes.

Ascetic Experiences, Volume 5.
Appendix to Volume 5 and transcripts of footnotes.

Ascetic Experiences, Volume 6.
Appendix to Volume 6 and transcripts of footnotes.

Ascetic Experiences, Volume 7: Part 1, Part 2

Ascetic Experiences, Volume 8: Part 1, Part 2

Word about man
(The last, unfinished work of St. Ignatius)

Letters to the laity

Saint Nicodemus the Holy Mountaineer
biography

"Here, here, in this Invisible Warfare (i.e., in the book), or, rather, in this War of the Lord The warriors of Christ learn the knowledge of various delusions, manifold intrigues, inconceivable cunning and military cunning, which mental adversaries use against them, through feelings, through imagination, through the deprivation of the fear of God, especially through the four pretexts that they bring into the heart at the time of death - I understand the attachments of unbelief, despair, vanity and their own transformation into Angels of Light." (St. Nicodemus the Holy Mountaineer)

Invisible abuse

Reverend Abba Dorotheos
biography

"You must be very careful about false thoughts and excitement: because with them a person, thinking to do good, can do a lot of harm to himself and his neighbors. The guidance of Dorotheus is absolutely necessary for those who want to be saved: it will come to you. Christ is with you. I repeat my sincere desire of all Bless you and your family." (St. Ignatius Brianchaninov)

Soulful Teachings

Saint Theophan the Recluse
biography

"Invisible Warfare" (St. Nikodim the Holy Mountaineer) - translation from the Greek hierarch Theophan the Recluse.

Path to salvation

Instructions in the Spiritual Life

What is spiritual life and how to tune in to it?

Blessed Theophylact of Bulgaria
biography

Blagovestnik
(interpretation of the New Testament)

Just excerpts from patristic writings, they do not oblige to anything. But from the memory are erased catastrophically quickly and without a trace. Placed for their own sake, in the hope not to lose at least something.

“Let us serve our neighbor in our service, not as fathers to children, but as servants of the Lord, as obscene servants to holy angels. This is what Paul wanted, and he thought so! We don't preach to ourselves he said to the Corinthians, but Christ Jesus the Lord, for your own servants Jesus the Lord for the sake of(2 Corinthians 4:5). Let's give God to God. Let us not appropriate God’s opinion to ourselves: from our opinion God will not become ours, but only we will be deceived by empty, worthy of laughter and at the same time weeping, self-delusion. When we humble ourselves, God can give His to us; then it will surely become ours by grace. Thus, the saints, having become vessels of the Holy Spirit, became also fathers in the Spirit, had children in the Spirit. Commandment of Christ: do not call yourselves a father on earth, nor a teacher on earth, remained inviolable (Compare: Matt. 23:9-10). When Ananias and Sapfifa lied before the apostle Peter, they fell dead; and the apostle explained their guilt, that they lied to God, although they saw before them not God, but only a man - the apostle. But this man was a vessel of the Holy Spirit, what was done to him referred to God. Many of the saints called those children to whom they communicated the life of the Spirit. And that was true, because the deed itself accompanied the words. But we, who do not have a clear habitation of the Spirit in ourselves, can we ourselves appropriate what only God gives. Isn't this a terrible sacrilege! Isn't this self-deception, worthy, according to the false state it produces, of bitter lamentation? Those of the holy fathers, in whom an abundance of grace did not overflow as in the apostles and other great saints of God, did not dare to call themselves teachers and fathers. Of these, the Monk Nil of Sora, in the preface to his Skete Rule, says: “I do not call you my disciples: we have one Teacher - Christ,” and so on. And this is according to the testament of the apostle, who says: if someone speaks like the words of God, if someone serves as if from a fortress, God gives, let God be glorified in everything by Jesus Christ(1 Pet. 4:11). Everywhere the mortified "I"! Everywhere Christ is alive and gives life. Humility kills natural love. And if she dies of humility, then her life is made up of pride. Belonging to the properties of the old Adam, it requires mortification and resurrection by the Spirit. The idol “I” lives in it, placed on the throne of self-importance that has crept in and is hung with a veil of alleged virtue.

The Apostle Paul did not love this love in his disciples for himself - for it he called them carnal.

Arming himself against her, he wrote against himself, wishing in the opinion of his disciples to overthrow, to bring down, to destroy himself. Food Paul will be crucified for you, did he tell them? - Who else is Paul? Az nasadih, drink Apollos, God increase. In the same way, do not plant anything, solder me, but God brings back (1 Cor. 1:13; 3:5, 6-7). Do you see how zealously the great apostle seeks that those who believe in Christ be dead to men! Revitalization for people is mortification in relation to Christ, and consequently, to everything Divine and spiritual, because Christ is the only intercessor between God and people.

The disciples of John the Baptist were once jealous, having learned that everyone was following Jesus, and the great Forerunner answered them: having a bride, there is a groom, and the friend of the grooms, standing and listening to him, rejoices with joy for the voice of the grooms: this is my joy filled. It is fitting for him to grow, but for me it is small(John 3:29-30). Great words! Holy words! Precisely, then mentors fulfill their duty when they seek that in the souls they bring to Christ Christ alone may be exalted and grown. They want to diminish in the opinion of their led ones, if only Christ would be exalted for them, then these mentors feel the fullness of joy, as having reached the end of their desires. On the contrary, those who bring the souls entrusted to their guidance to themselves, and not to Christ, I will say unmistakably, commit adultery." (St. Ignatius Brianchaninov)

“To the words of your letter: “Take me, good shepherd, and count me among the sheep of your flock,” my answer is: “Take me, my neighbor, to serve you on your way to Christ.”

This is how the holy apostle Paul teaches me to answer. He wrote to the Corinthians: We do not preach to ourselves, but to Christ Jesus the Lord, and to our own servants, for the sake of Jesus the Lord(2 Corinthians 4:5). I'm not preaching myself! No!.. God forbid!.. Let me stand aside! So to stand is informed to my heart, it is pleasant to it. It is enough if, pointing to the Messiah, I am able to say: Behold the Lamb of God, take away the sins of the world(John 1:29), the second man is Adam, the Lord from heaven(1 Corinthians 15:47). We put on the image of the ring born involuntarily according to the flesh, Let us put on the image of the heavenly(1 Cor. 15:49), already unknown in infancy clothed in this image by baptism, exposed by negligent living, let us again be clothed with repentance and living according to the gospel commandments. Let us fulfill the words of the Lord, Who commanded His disciples: do not call the teacher, do not call the father to the earth, do not call the mentor; yet you are brothers(Compare: Matt. 23:8-10). Let's observe mutual deadness, saying about each other to God: "Yours is yours - and let it remain yours"! People, resurrecting madly for each other, resurrecting with spiritual stupid attachment, die for God, and from the ashes of blissful death, which is for the sake of God, spiritual love arises like a golden-winged phoenix.

True obedience is obedience to God, the only God. He who cannot alone, by himself, submit to this obedience, takes as his assistant a person to whom obedience to God is more familiar. But they cannot - people with strong impulses, because impulses carry them away. Saint John of the Ladder said: “The Fathers determined that psalmody is a weapon, prayer is a wall, an immaculate tear is a laver, and blessed obedience is confession, without which none of the passionate will see the Lord” (Degree 4). If the leader begins to seek obedience to himself, and not to God, he is not worthy to be the leader of his neighbor! He is not a servant of God! Servant of the devil, his tool, his net! Don't be a slave man- the apostle bequeaths (1 Cor. 7:23). "(aka)

"Keep, both in this case and in others, the terminology of the holy fathers, which will correspond to your practical life, which often disagrees with the terminology of the latest theoreticians. Forgive me for calling the theoreticians dead! Let these dead mess with their dead, that is, with those who want to hear the word of God with the aim of enjoying eloquence, bloody impulses, the play of the mind, but not in order to “create the Word.” The last ones need to say: “With what pleasure we listened - we spent time,” and the first need to be told about them world: "Ah! how cleverly they speak beautifully." Do not be seduced either by the natural mind or by eloquence! This is all dust! This eloquence and this mind are told: earth ecu! However, I understand that you, having tasted life, cannot be satisfied with the dead! St. Simeon the New Theologian beautifully said: “Those who pretend to be virtuous and the skin of a sheep, outwardly showing one thing, but existing another according to the inner person, all kinds of unrighteousness, full of envy, and zeal, and the sweetness of malice, very many, as if impassive and holy, are honored, having an unpurified soul's eye, below is mighty to know them from their fruits; but in reverence, and virtue, and the simplicity of the hearts of those who remain and are truly holy, as if others from people are neglected, and, despising them, flow, and are reckoned for nothing. Verbal and conceited, more teaching and spiritual, such beings are imputed. Those who are arrogant and ill with the devil, as though highly wise and proud, turn away from the words of his horrifying, more than tenderly, by the Holy Spirit who prophesies. From the womb and teachings of the one who speaks thinly and against the salvation of his lying grandee, they praise and accept ”(“ The Philokalia. Part 1, ch. 70, 71 and 72). Likewise, only those books in the exact sense can be called "spiritual" that are written under the influence of the Holy Spirit. Do not be carried away by the general stream, but follow the narrow path following the holy fathers. You loved mine: I tell you how I tried to behave." (he)

“At the same time, those who consider as a virtue the excessive sadness that happens to them after committing a sin, not realizing that this comes from pride and self-conceit, which are affirmed in the fact that they rely too much on themselves and on their strength. For, thinking of themselves that they are something not small, they took upon themselves much, hoping to cope with it themselves. Seeing now from the experience of their fall that there is no power in them, they are amazed at how they encounter something unexpected, they are restless and faint-hearted, for they see that very image fallen and stretched out on the earth, that is, themselves, on which they placed all their aspirations and hopes.” (Reverend Nicodemus the Holy Mountaineer)

Which of the patristic heritage is most relevant for modern man? How to fast and pray as a Christian? How to respond to the challenges of today's life? Metropolitan Hilarion of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate, answers the questions of the portal “ ”.

Holy Fathers and their teachings

– How can a layman build his Christian life today? After all, most ascetic books were written for, and the tradition of Orthodox education that existed before the revolution no longer exists today.

“Life has really changed a lot in the last century. But the man has not changed, the meaning and purpose of his life have not changed, and his main internal problems have remained the same. Therefore, the teachings of the venerable fathers and ascetics of piety are no less necessary for a modern person than for a monk of former centuries.

Apparently, in your question, the emphasis is not on understanding the main principles of Christian life (they have been and will remain unchanged in all ages), but on the statutory, or, if we are talking about a layman, it would be better to say, on the everyday aspects of the life of an Orthodox person.

However, if we read the teachings of the venerable fathers, how many statutory instructions will we find there? Of course, they exist, but this is only a small part of the patristic creations, both in meaning and in scope. The main emphasis in these books is not on the external aspects of life, but on the internal state of a person.

Today it is more and more difficult for a person to find time for solitude and prayer, and most importantly, to find in himself an inner need for this. But it is necessary to do so. A true Christian has never been easy in the world: “If you were from the world, then the world would love its own” ().

I do not agree with those who believe that the "Philokalia" is outdated and useless for a modern person. On the contrary, the further the world moves away from Christian ideals and values, the more we need the experience of ascetics, .

– Which of the heritage of the holy fathers do you consider the most relevant, accessible and applicable for the modern life of a layman?

– What is the most relevant? Modern life further and further alienates man from God. A person forgets about his purpose, about the meaning of his existence. This means, however paradoxical it may sound, a person simply ceases to be a person in the true sense of the word. He gradually loses the image and likeness of God, according to which he was created by the Creator. The cult of pleasures, carelessness, irresponsibility, self-sufficiency, etc. are becoming its guidelines today.

And therefore, the most urgent thing is to return true values ​​to a person, turn him to face God, set him in a different way.

What is the most accessible? A change in the inner person, one's own "I" is genuine (in Greek, "metanoia" - a change in the mind).

This does not require large material costs or special. We ourselves are both the object and the subject of construction: “Do you not know that you are the temple of God, and the Spirit of God lives in you?” (1 Corinthians 3:16). Changing our inner world is the most accessible for us, but at the same time the most difficult thing. The Holy Fathers call us to this change, and this call remains relevant to this day.

What is the most applicable heritage of the fathers for modern life? Preservation of oneself in this constantly changing world, preservation of the ideals and principles of Christian life in everyday life. Every day, every hour confronts us with a moral choice: to act in accordance with the commandments or in accordance with the spirit of this world.

This is where we need to apply the experience of the holy fathers in order to protect our souls from. This is the most applicable.

How can a Christian pray today? How to deal with lack of time? Is it possible to read the rule on the way to work, is there any point in such a prayer - after all, it is almost impossible to really concentrate on the subway? And how to have time to pray to a mother with babies?

– Today, just like yesterday, one must pray piously, i.e. focused and meaningful. Prayer is our main moment of the current day. If this is how we feel about prayer, then there will always be time for it in any busy day.

Imagine that you have an appointment with the President for today. After all, you will not shy away from it, referring to the lack of time. And why do we put the conversation with God, Who is the King of Kings and the Lord of Lords, in the second, third plan in our life? Obviously, this problem is in ourselves.

– If you mean compiling a special collection of quotations from the Philokalia or from the Patericons, the most important and useful for the laity, then it was done in the recent past and is being done now. You can find similar collections under different names in every church bookstore.

But if we are talking about some new "Philokalia", then it is unlikely. After all, the main things remain constant at all times - the calling of a person and his nature, and hence the internal problems and ways to overcome them.

This is exactly what the Philokalia tells us. Therefore, it is hardly necessary to come up with something new in spiritual guidance, you just need to learn how to apply the lessons of the ancient ascetics of piety to the peculiarities of our time.

Deep and complex Christian teaching. It largely concerns subjects that are difficult to comprehend by the human mind: the mysteries of the triune existence of God, the God-manhood of Jesus Christ, the redemptive meaning of the death of the Savior on the Cross... It was the salvation of the human race that was the main work of Christ, but He can also be called the greatest Teacher of mankind. It is no coincidence that people often addressed Him: "Rabbi!", which means "Teacher."

The gospel testifies that Christ constantly preached and taught people. He taught in the Galilean synagogue, in the Jerusalem temple, in houses, in the streets, in the deserts. The Savior gradually revealed Divine truths to people, just as one gradually accustoms those living in darkness to the light.

Before the ascension, the Lord commanded His chosen disciples to continue His work: "Go, make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you all the days until the end century."

And a few days later the Holy Spirit descended on the apostles, Who "guided them into all Truth." Since then, the life-giving gospel sermon has been heard on earth. That is why the Apostle Paul, among the grace-filled gifts of the Holy Spirit, along with the gift of prophecy and miracle-working, mentions the gift of teaching.

The successors of the work of the holy apostles - the teachers of the Church, taught by the Holy Spirit - instruct people in saving Christian truths. The Orthodox Church reverently preserves their names and honors their memory, calling them "holy fathers and teachers of the Church." In the words of Clement of Alexandria, "words are the offspring of the soul. That is why we call those who instruct us fathers."

This name was given to those who, in the opinion of the Church, did not deviate in their teaching from Divine truth. Who all his life sought to protect the divine truth from delusions and heresies. Who was able to convey the inexpressible divine truth in a limited human language and approve it in the dogmas preserved by the Church.

The most famous teachers of the Church, who are rightly called "ecumenical teachers," are three saints who lived in the fourth century. These are Saints Basil the Great, Gregory the Theologian and John Chrysostom (+407). Saints Basil the Great and Gregory the Theologian became famous for being able to reveal, as far as possible, the Christian teaching about the existence of the Most Holy Trinity. It was they who introduced the Greek term "hypostasis" into the theological lexicon. With its help, they were able to express the mystery of the one nature of God and the differences between the hypostases of the Father, the Son, and the Holy Spirit. St. Gregory the Theologian, being a poet, sometimes expounded divine truths in beautiful poetic language, striving for the perfection of form and content.

Saint John, nicknamed Chrysostom for his gift of eloquence, was an unsurpassed preacher and interpreter of Holy Scripture. His sermons, clear and sincere, won him the love of Christians for centuries. Saint John was one of those who could make complex dogmatic truths close and understandable to ordinary people. He could inspire a desire to follow these truths in life.

Among other great church teachers is St. Athanasius the Great, who also lived in the fourth century, defender of Orthodoxy from the Arian heresy. This false doctrine became a great test for the Church: Arius questioned the divine dignity of Jesus Christ and His equality with God the Father. Thus, he nullified the saving significance of the feat of the Cross of the God-man.

St. Maximus the Confessor, a simple monk, father of the Church of the seventh century, also became famous in the fight against heretics. He fought against monothelitism - a false doctrine that denied the presence of the human will in the God-Man Jesus Christ. If Arianism belittled the divinity of Christ, then Monothelitism belittled His humanity.

Another remarkable teacher of the Church is St. John of Damascus, who lived in the seventh or eighth century in the Middle East. He is known as a fiery defender of icon veneration and a denouncer of iconoclastic heresy.

The holy fathers and teachers of the Church still remain spiritual guides for all believers. By the example of their holy life, they help us to comprehend the revealed truths and become closer to God.

A number of church writers who, as a rule, lived in the first centuries of Christianity, are also revered as Doctors of the Church: Tertullian, Origen, Clement of Alexandria, Blessed Augustine. For the most part, their writings were devoted to controversy with the pagans and sometimes contained opinions that were subsequently not accepted by the Church. Nevertheless, they all made a significant contribution to the development of Christian theology.

II. How to read the Holy Fathers

True Patrology introduces the Fathers of Orthodoxy, so its scope and goals differ from the usual seminary course in Patrology. In these pages we pursue a dual purpose: 1) to present the Orthodox theological foundation of the spiritual life - the nature and purpose of spiritual warfare, the patristic view of human nature, the nature and actions of Divine grace and human effort, and so on, and 2) to give practical instructions on how live a true spiritual life, with a description of spiritual states - both good and bad, through which a person can go through in the process of spiritual warfare. Thus, strictly dogmatic questions concerning the nature of God, the Holy Trinity, the incarnation of the Son of God, the action of the Holy Spirit, and so on, will be touched upon only to the extent that they are involved in questions of spiritual life; and about many holy Fathers, whose writings deal mainly with these dogmatic questions, and questions of spiritual life are secondary for them, we will not speak. In a word, it will be mainly a word about the fathers of the Philokalia, this collection of Orthodox spiritual writings, which was created at the dawn of our time, just before the murderous revolution broke out in France, the consequences of which we are now witnessing, when in our days unbelief and self-will gained great strength.

However, in our time, interest in the Philokalia and the Holy Fathers has noticeably increased. In particular, they began to study the Fathers of the recent past, such as St. Simeon the New Theologian, St. Gregory of Sinai and St. Gregory Palamas, and many of their works are translated and published in different languages. It can even be said that in some seminary and academic courses they "came into fashion", which has rarely happened since the days of the 19th century, when they were not at all "in fashion" in most Orthodox theological academies (this does not apply to monasteries of high spiritual life, who have always revered them sacredly and lived according to their writings).

But this fact itself presents a great danger, which must be mentioned here. The "coming into vogue" of the deepest spiritual scriptures is by no means a positive thing. In fact, it would be better if the names of these Fathers remained unknown at all, than be simply the subject of the study of rational scientists or "enthusiastic neophytes" who do not derive any spiritual benefit from it, but only senselessly pride themselves on knowing more about these Fathers. of all, or, even worse, begin to follow the spiritual instructions in these scriptures without sufficient preparation and without any spiritual guidance. All this, of course, does not mean that those striving for the Truth should neglect the reading of the Holy Fathers, God forbid! But this means that all of us - scientists, monks and just laymen - should approach these Fathers with God-fearing, with humility and distrust of our own mind and judgments. We approach them in order to learn, and above all, we must recognize that we need a teacher in order to learn. And teachers really do exist: in our time, when there are no God-bearing elders nearby, our teachers should be those elders who, especially in times close to ours, told us how to read and how not to read Orthodox scriptures about spiritual life. If Blessed Elder Paisius (Velichkovsky), the compiler of the first Slavic Philokalia, himself was "embraced with fear" when he learned that the printing of such books was being prepared, and there would no longer be their circulation in handwritten form in a few monasteries, then with how much more fear should with him we understand the reason for this fear, so that we do not suffer the spiritual catastrophe that he feared.

The Monk Paisios, in his letter to Father Theodosius, Archimandrite of Sophroniev Hermitage, wrote: it will be easier for their zealous admirers to acquire them; fear - because they can turn into easily accessible books, on a par with all other books, not only for monks, but for all Orthodox Christians, and arrogant people will misinterpret the holy teaching contained in it and engage in unauthorized intelligent prayer, without proper guidance and order; they would not have fallen into self-conceit and delusion, and thus would not have given rise to the humiliation of the shrine, the holiness of which was confirmed by a great many great holy Fathers ... and after that doubts would not have followed concerning and all the teachings of our God-bearing Fathers." The practice of noetic prayer, continued St. Paisios, is possible only under conditions of monastic obedience.

True, in our day, when ascetic warfare is not waged with the same force, there are few such people who aspire to the heights of noetic prayer (or at least imagine what it should be), but the warnings of St. Paisios and other holy Fathers remain effective for the lesser scolding of many contemporary Orthodox Christians. Everyone who reads the Philokalia and other writings of the Holy Fathers, and even many lives of the saints, will come across information about mental prayer, about Divine vision, about deification and other exalted spiritual states, and it is important for Orthodox Christians to know what to think and feel in such a case. Let us therefore see what the Holy Fathers say about this, and think in general about our attitude towards the Holy Fathers.

The Monk Elder Macarius of Optina (+ 1860) found it necessary to write a special "Warning to those who read spiritual patristic books and wish to practice the noetic Jesus Prayer." In it, this great Father, who lived so recently, clearly tells us how we should relate to these spiritual states: “The Holy and God-bearing Fathers wrote about great spiritual gifts that everyone should not indiscriminately strive to acquire them, but it is necessary that them and those who heard of such gifts and revelations given to those who were rewarded with them, would recognize their own weakness and immaturity and involuntarily bow to humility, which is more important for those who seek salvation than all other labors and virtues. And this is what the Monk John of the Ladder (VI century) wrote: “Just as the poor, seeing the royal treasures, know their poverty even more: so the soul, reading the stories about the great virtues of the Holy Fathers, becomes more humble in its thoughts” (Word 26, 211) . Thus, our first step on the way to the writings of the Holy Fathers must be humility.

And from John of the Ladder: “To be amazed at the works of these saints is a laudable thing; to be jealous of them is saving; but to want to suddenly become an imitator of their life is a reckless and impossible thing” (Word 4, 42). The Monk Isaac the Syrian (7th century) taught: “Those who seek in prayer sweet spiritual sensations and anticipations, and especially those who strive prematurely for visions and spiritual contemplation, become victims of demonic deceit and fall into the kingdom of darkness and become clouded in their minds, losing God’s help and being ridiculed demonic because of the proud desire to receive beyond measure and not honorably. Thus, we need to approach the holy fathers with a humble desire to begin our spiritual life on the lowest rung, and without even thinking of independently reaching those exalted spiritual states that are completely inaccessible to us. The Monk Nil of Sora, closer to us in time, wrote: “What shall we say about those who in their mortal body have tasted immortal food, who have been honored in this transient life to receive a particle of those joys that await us in our heavenly home? .. We, weighed down by many sins, victims of passions, are unworthy even to hear such words. And yet, trusting in the mercy of the Lord, we dare to repeat the words of the holy scriptures in our minds, in order to at least be affirmed in the realization of how low we have fallen. " .

To strengthen our humble intention to read the Holy Fathers, we need to start with simple patristic books, those that teach the alphabet. A novice from Gaza, who lived in the 6th century, wrote to the once great perspicacious elder Saint Barsanuphius, quite in the spirit of an inexperienced person studying Orthodoxy today: “I have books on dogmatics, and reading them, I feel that my mind is moving from passionate thoughts to contemplation of dogma". The holy Elder replied to this: “I would not want you to study these books, because they elevate the mind too much, it is better to study the words of the elders, who belittle the mind. because food is different. It will be important for us to determine which patristic books are more suitable for beginners and which should be left for later.

And yet, for Orthodox Christians living in different conditions, different patristic books on spiritual life are suitable: what is especially needed for hermits is not entirely suitable for cenobitic monks; what is suitable for all monks cannot be used in the same way by the laity; and in any case, spiritual food for the experienced is inedible for babies. If someone has reached a certain level in spiritual life, then keeping the commandments of God in the bosom of the Orthodox Church, reading the simpler writings of the Holy Fathers with benefit, applying them to the conditions of one’s own life, in order to receive great spiritual benefit from this reading. Bishop Ignatius (Bryanchaninov) wrote about this: “It has been noticed that a novice monk cannot in any way apply books to his situation, but he is certainly carried away by the direction of the book. a strong desire will certainly appear to retire to solitude, to a deserted desert. If the book speaks of unconditional obedience under the guidance of the Spirit-bearing elder, but in the new beginning there will certainly appear a desire for the strictest residence in complete obedience to the elder. God has not given our time either one or the other of these dwellings. But the books of the Holy Fathers, written about these residences, can affect the novice so strongly that, due to his inexperience and ignorance, he will easily decide to leave the place of residence, where he has all the convenience to be saved and spiritually succeed in fulfilling the gospel commandments, for the unrealizable dream of a perfect residence. , drawn picturesquely and seductively in e th imagination." Therefore, he comes to the conclusion: “Brothers, do not trust your thoughts, understandings, dreams, inclinations, even if they seem to you the best, even if they represent to you in a picturesque picture the most holy monastic life!” ("Counsels on spiritual monastic work," Ch. X.) What Bishop Ignatius says here about monks also applies to the laity, taking into account the difference in the living conditions of the laity and the monks.

The Monk Barsanuphius says something else very important for us, who approach the Holy Fathers too academically: arrogant" (1 Cor. 8, 1), as the Apostle says, but it is more appropriate to ask about the passions, about how to live your life, that is, how to be saved; this is necessary, this leads to salvation." Thus, one should not read the Holy Fathers simply out of curiosity or as a textbook, without a firm intention to put into practice what they teach, in accordance with the spiritual level of each. Modern academic "theologians" have shown quite clearly that one can have a lot of abstract information about the Holy Fathers and absolutely no spiritual knowledge at the same time. Saint Macarius the Great said about such people: “Just as a beggar dressed in rags can see himself rich in a dream, and waking up from sleep he sees himself poor and unclothed again, so also those who talk about spiritual life seem to speak correctly, but somehow, what they are talking about is not strengthened in their minds by experience, by effort, by persuasion, they remain as if in a world of dreams.

About the possibility of finding out whether we read the writings of the Holy Fathers as a textbook, or whether this reading is effective, said the Monk Barsanuphius in his answer to the new convert, who discovered that, speaking of the Holy Fathers, he shows irreverence and pride: "When you talk about the lives of the Holy Fathers and about their instructions, you should speak with self-reproach: "Oh, woe to me! How can I talk about the virtues of the Fathers when I myself have not gained anything from them and have not moved forward at all?" And I live teaching others for their benefit; how can the word of the Apostle not be fulfilled in me: ?" (Rom. 2:21)". Thus, the teaching of the Holy Fathers must always be treated with self-reproach.

Finally, we should remember that the purpose of reading the Holy Fathers is not to give us some kind of "spiritual delight" or to establish us in our righteousness or excellent knowledge of the "contemplative" state, but solely to help us to push forward with effort on the path virtues. Many Holy Fathers speak of a distinction between "active" and "contemplative" lives, and it must be said here that this does not at all refer, as some may think, to some kind of artificial division between those who lead the "ordinary" life of "external Orthodoxy" or simply "good deeds" and an "inner" life led only by monks or the intellectual elite. There is only one Orthodox life, and it is lived by everyone who strives in Orthodoxy, whether he is a monk or a layman, a beginner or already experienced, who has taken more than one step on the spiritual path; "action" or "practice" is the path, and "vision" (theory) or "deification" is the pinnacle of the path. Almost all patristic writings speak of the active life, and not of the life of visions; when the latter is mentioned, it is to remind us of the purpose of our labors, our battle, which in this life only some of the great saints achieve, but in its fullness it will be known only in the life to come. Even the most exalted writings of the Philokalia, as Bishop Theophan the Recluse wrote in the preface to the last volume of the Philokalia in Russian, "mean not intellectual, but almost exclusively active life."

And despite this introduction, the Orthodox Christian living in our age of vain knowledge will certainly not escape the traps that await those who wish to read the patristic writings in their full Orthodox meaning and context. Therefore, let us now, before beginning to read Patrology itself, stop and briefly analyze some of the mistakes made by modern readers of the Holy Fathers, with the intention in this way to form a clearer understanding of how not to read the Holy Fathers.

The Great Father of recent times in the tradition of St. Paisius (Velichkovsky), being a disciple of the Elder, Father Leonid (Lev) of Optina broke through the boundaries of modern knowledge and acquired the highest knowledge of the patristic tradition, conveying its unchanging truths in a language understandable to modern people. With his writings, as well as with his life, he inspired monasticism, which is striving in our last times, and he fought purely against false rationalistic Christianity and modern knowledge. After his death, he appeared in heavenly radiance, surrounded by other celestials, and said: "Everything written in my books is true," and healed the sick.

III. How Not to Read the Holy Fathers

Enough has already been said about the seriousness and sobriety with which one should approach the study of the Holy Fathers. But the very habit of a person of the 20th century in frivolity, the habit of not taking even the most important subjects seriously, of "playing with ideas" - which university scientists are doing now - forces us to take a closer look at some common mistakes usually made by nominal Orthodox in the study or research of the writings of the Holy Fathers. . Here it will be necessary to name names and publications to show in what traps many souls have already fallen. Having considered this, we will be able to more clearly understand how not to start reading the Holy Fathers.

Trap one: amateurism

This is a trap into which the most frivolous of those who are interested in Orthodox theology or spirituality fall, and is especially characteristic of various "ecumenical" gatherings-conferences, meetings, and so on. Such meetings are arranged by the Brotherhood of St. Albania and St. Sergius, which is reflected in their magazine "Sobornost". Here we can read, for example, in the introductory speech of a cleric, presumably Orthodox, about the Holy Fathers: "The Fathers of the Desert can play an exceptionally important role for us. They can be a wonderful place for an ecumenical meeting for us" prayer", "Sobornost", 1966, winter-spring, p. 84). Can the one who says this be so naive as not to know that the Father, whom he wishes to study, like all holy Fathers, would be horrified to learn that his words were used to teach the art of prayer to the heterodox? One of the rules of politeness at such ecumenical gatherings is that the non-Orthodox are not informed that the first necessary condition for studying the Holy Fathers is to have the same faith as the Fathers - Orthodox. Without this main condition, all instructions in prayer and spiritual teaching are just a deception, a means to confuse the heterodox listener in his own mistakes. This is not fair to the listener; this is not serious on the part of the speaker; this is an exact illustration of how not to approach the study of the Holy Fathers.

In the same edition, one can read about the “pilgrimage to Britain”, during which a group of Protestants attended the services of various sects, and then the Orthodox Liturgy, during which “the father delivered a very clear and enlightening word on the theme of the Eucharist” (Sobornost, summer, 1969 ., p. 680). Undoubtedly, in his speech, the priest quoted the Holy Fathers, but he did not bring understanding to his listeners, he only confused them even more, allowing them to think that Orthodoxy is just another sect from those that they visited, and that the Orthodox teaching about The Eucharist can help them better understand their Lutheran or Anglican services. In the report on the "ecumenical meeting" in the same issue (p. 684) we find the result of preaching "Orthodox theology" under such conditions. "After attending the Orthodox Liturgy, the participants attended a Baptist communion service, which was a breath of fresh air. Especially encouraging was a little sermon on the meaning of the joy of the Resurrection. Those of us who are familiar with the Orthodox Church found that the same truth was expressed here, and we were happy to find her in the Baptist service." The Orthodox, who encourage such insensitive dilettantism, undoubtedly forgot about the commandment in Holy Scripture: "Do not sweep your pearls before the tabernacle" (Matt. 7, 6).

Recently the same Brotherhood has expanded its dilettantism, following the latest intellectual fashion, to include in its program lectures on Sufism and other non-Christian religious traditions, which probably enrich the "spirituality" of the listeners in much the same way that Orthodoxy has hitherto done for them.

The same perverted spiritual approach can be seen on a more subtle level in the "agreements" that come from time to time from "theological consultations" - be they Orthodox Catholic, Orthodox Anglican, or anything like it. These "agreements" on topics such as the "Eucharist" or the "nature of the Church" are again exercises in ecumenical politeness in which no hint of their heresy is given to the heterodox (even if the "Orthodox theologians" present know this), that, No matter what definition of such realities one may "agree", the non-Orthodox, having no experience of life in the Church of Christ, do not really have them. Such "theologians" do not hesitate to seek even some agreement on spirituality itself, although here, as nowhere else, the impossibility of any agreement is obvious. Those who can believe, as the official "Message" adopted at the "Orthodox-Cistercian Symposium" (Oxford, 1973) says, that Roman Catholic, Orthodox and Anglican monastics "have a deep unity among themselves, as members of monastic communities, belonging to various traditions of the Church," of course, think according to the perishable wisdom of this world and its "ecumenical" fashions, and not in accordance with Orthodox monastic spiritual tradition, which strictly insists on the purity of faith. The secular aims and tone of such "dialogues" are clearly shown in the report of the same symposium, which indicates that this "dialogue" is now going to be expanded to include non-Christian monks, which will make it possible for "our common Christian monasticism ... to be identified in some in a real way with the monasticism of Buddhism and Hinduism" (Diakonia, 1974, No. 4, pp. 380, 392). As sophisticated as the participants in this symposium may imagine themselves, their dilettantism is no better than that of lay Protestants, who are as much in awe of the Baptist service of refraction as they are of the Orthodox Liturgy.

Again, in an "Orthodox" periodical, one can read the report of the "Ecumenical Institute of Spirituality" (Catholic-Protestant-Orthodox), which was held at St. spoke about the Christian spirituality of East and West. An Orthodox priest reports this report as follows:

"One of the professor's most shocking statements was that there already exists a Christian unity of all the holy Christian traditions. It would be interesting to try to draw some conclusions from this about how to deal with differences in teaching and social institutions, which obviously also exist. "(Fr. Foma Hopko, St. Vladimir's Theological Quarterly, No. 4, 1969, p. 225).

The doctrinal deviations of "Orthodox" ecumenists are quite large, but when it comes to spirituality, there seem to be no limits to what one can say and believe - an indication of how far and vague the tradition and experience of true Orthodox spirituality has become for today's "Orthodox theologians". ". A real serious study of "comparative spirituality" can be done, but it will never lead to a "statement of agreement". Just one example: an excellent example of "Western spirituality", cited by Dr. Arseniev and almost all others, is Francis of Assisi, who, from the point of view of Orthodox spirituality, is a classic example of a spiritually erring monk who has fallen into delusion, who is revered as a saint only because the West already fell into apostasy and lost the Orthodox standard of spiritual life. In our study of the Orthodox spiritual tradition, we intend (by way of contrast) to show exactly where Francis and the later Western "saints" went astray; for now, it suffices to note that this attitude that gives rise to such "ecumenical institutions" and "agreed statements" is exactly the same attitude of frivolous dilettantism that we have already considered on a more popular level.

The main reason for this, in a spiritual sense, pathological attitude, perhaps, lies not so much in the falsely intellectual theological relativism that prevails in ecumenical circles, but in something deeper, in something that permeates the whole personality and the whole way of life of most modern "Christian". This can be seen in the remark of an Orthodox student at the "Ecumenical Institute" in Bosse, Switzerland, sponsored by the World Council of Churches. Speaking about the significance of "personal exposure to such different approaches, which he had not experienced before," he notes that "the best discussions (on the subject of 'Evangelism') took place not in plenary sessions, but by the fire with a glass of wine" (St. Theological Quarterly, No. 3, 1969, p. 164). This remark, made almost casually, reveals more than the "sloppiness" of modern life; it shows the whole modern attitude towards the Church, her theology and practice. And this brings us to the second main trap that we must avoid when studying the Holy Fathers.

The second trap: "theology with a cigarette"

Not only "ecumenical" meetings can be frivolous and frivolous; one can note exactly the same attitude at "Orthodox" meetings and interviews and at meetings of "Orthodox theologians." The Holy Fathers are not always directly touched upon or discussed at such meetings, but if you feel the spirit of such meetings, it will help us understand what seemingly serious Orthodox Christians rely on when they begin to study spirituality and theology.

One of the largest "Orthodox" organizations in the United States, the "United Russian Orthodox Clubs" - URPC, consisting mainly of members of the former Russian-American Metropolis; it annually holds congresses, the activities of which are quite typical for "Orthodoxy" in America. The October 1973 issue of the Russian Orthodox Journal is dedicated to the 1973 convention at which Bishop Demetrius of Hertford told the delegates: "What I see here, and I say it with complete sincerity, is that the ORPC is potentially the greatest spiritual force in all of America. Orthodoxy" (p. 18). Indeed, many clerics are present at the congresses, including usually Metropolitan Irenaeus, divine services are held daily, and there is always a seminar on some religious topic. Significantly, at this year's seminar (titled in the spirit of "American Orthodoxy": "What? Fasting again?"), "questions were raised about the observance of the Sabbath evening in preparation for Sunday. Conflicts arise because the American way of life has made the Sabbath the evening of the "evening of communion" of the week. One priest gave the following Orthodox answer to this question: "On Saturday evening I propose to attend vespers, confess, and then spend the evening in a calm and quiet atmosphere" (p. 28). But for those who organized the congress, apparently there was no "conflict"; they gave (as at every convention) dances on Saturday evenings quite "American style", and on other evenings also similar entertainments, including a "teenager's party", "with a rock band", imitation casino "in a Las Vegas-like setting" and for men, training in "the art of belly dance culture" (p. 24). "Orthodox" Americans did not lag behind their compatriots in shamelessly wicked entertainment; and interspersed are pictures of the Divine Liturgy. This mixture of the holy and the frivolous is considered "normal" in "American Orthodoxy" today; and this organization is (let's repeat the words of the bishop) "potentially the greatest spiritual force in all of American Orthodoxy." But with what spiritual preparation can a person come to the Divine Liturgy if he spent the evening before, celebrating the spirit of this world, and spent many hours of the day off in completely frivolous entertainment? A sober observer can only answer: "Such a person carries with him a worldly spirit, and the very air he breathes is saturated with worldliness; therefore, for him, Orthodoxy itself becomes part of the "carefree" American "lifestyle." If such a person were to read the Holy Fathers, which speak of a completely different way of life, he would either find them completely irrelevant to his own way of life, or he would try to distort their teaching in order to make it applicable to his own way of life.

Now let's look at a more serious "Orthodox" meeting, where the Holy Fathers were even mentioned: the annual "conferences" of the "Orthodox Student Commission". The autumn 1975 issue of "Care" magazine contains a number of photographs of the 1975 conference, the purpose of which was completely "spiritual" - the same "carefree" spirit, young ladies in shorts (even the URPC congress was put to shame!), a priest delivering the "main address" , holding his hand in his pocket... and in this atmosphere, Orthodox Christians discuss topics such as "The Holy Spirit in the Orthodox Church." The same issue of the magazine "Care" gives us the opportunity to penetrate into what is going on in the minds of such seemingly "easy" people. A new column on the "liberation of women" (its title is so deliberately vulgar that it is even inconvenient to list it here) is written by a witty young convert: "When I converted to Orthodoxy, I thought I knew about most of the problems that I would face in the Church. I knew about the scandalous national problems dividing the Church, about the quarrels and strife that seize parishes, and about religious ignorance ... "The host then moves on to object to the traditional forty-day "cleansing" of the puerperal, as well as other "old-fashioned" dispensations that this " to the enlightened" modern American woman seem "unfair". She probably never met a real Orthodox priest or layman who would explain to her the meaning or inform her of the spirit of a truly Orthodox way of life; perhaps, if she met one, she would not be willing to understand him, nor to comprehend that the most serious "problem" of converts today is not at all the criticism of the Orthodox environment, which can so easily be carried out, but rather the focus of converts on their own internal actions. The way of life reflected in the magazine "Care" is not Orthodox, and its very attitude makes any approach to the Orthodox way of life impossible. Such periodicals reflect the opinions of most of today's spoiled, selfish, empty young people who, when they come to religion, expect to find "spirituality in comfort," something immediately available to their immature minds, deafened by "modern education." Today's young and slightly older clerics, themselves influenced by the worldly atmosphere in which young people grow up, sometimes descend to the point of flattering young people, allowing them to frivolously criticize their elders and their Orthodox "ghettos", and at best give languid academic lectures. on topics far beyond their comprehension. What is the use of talking to such youth about "deification" or "the way of the saints" ("Care", autumn issue of 1974), - concepts that are undoubtedly intellectually comprehensible to today's students, but for which they are emotionally and spiritually completely unprepared, not knowing the basics of Orthodox warfare, the meaning of leaving the worldly environment and education? Without such preparation and teaching in the fundamentals of spiritual life, without understanding the difference between the secular and the Orthodox way of life, lectures will not produce a worthy spiritual fruit.

Seeing the environment from which today's young Orthodox in America (and indeed around the world) come out, one is not surprised when one finds a general lack of seriousness in the works - lectures, articles, books on Orthodox theology and spirituality, and the contribution of even the best lecturers and writers in " main stream" of today's Orthodox jurisdictions seems strangely powerless, lacking spiritual strength. The same is true at the national level: the life of an ordinary Orthodox parish today gives the impression of spiritual inertia, just like today's "Orthodox theologians." Why is it so?

The impotence of Orthodoxy, so widely expressed and experienced today, is in itself, undoubtedly, a product of spiritual weakness, the lack of seriousness of modern life. Orthodoxy today, with its priests, theologians and believers, has become secular. Young people coming from comfortable homes and embracing or seeking ("native Orthodox" and converts are alike in this respect) a religion that is not far from the self-serving life they are accustomed to; professors and lecturers living in an academic world where nothing is known to be taken seriously as a matter of life and death; the very academic atmosphere of worldly self-satisfaction, in which almost all these "conversations", "conferences" and "institutions" exist - all these factors taken together produce an artificial, greenhouse atmosphere in which, no matter what is said about the sublime truths of Orthodoxy or about experience, by virtue of the very context in which it is spoken, and the worldly orientation of the speaker and servant, cannot reach the depths of the soul and evoke those deep feelings that were normal for Orthodox Christians. In contrast to this greenhouse atmosphere, real Orthodox education, real transmission of the Orthodox spirit takes place in the environment that was previously perceived as natural Orthodox: in monasteries, where not only novices, but also pious lay people come to learn both from the very atmosphere of the shrine and from the instructions of the revered elder ; in normal parishes, if priests of an "old-fashioned" way of thinking are inspired by Orthodoxy and strive so much for the salvation of their flock that they do not indulge them in their sins and worldly habits, but always encourage them to a higher spiritual life; even in a theological school, if it is of the old type, and not modeled after worldly Western universities, if there is an opportunity for live communication with truly Orthodox scholars who really live by faith and think in accordance with the old school of faith and piety. But all this - what was once considered a normal Orthodox environment - is now rejected by the Orthodox, living in complete harmony with the artificial environment of the modern world, and is no longer even part of the being of a new generation. In the Russian emigration, the "theologians" of the new school, who wish to be in tune with the intellectual fashion, to quote the latest Roman Catholic or Protestant thought, and to adopt the whole "laid-back" tone of modern life and, in particular, the academic world, were aptly nicknamed "theologians with a cigarette" . It is equally fair to call them "theologians with a glass of wine" or adherents of "theology on a full stomach" and "spirituality in comfort." Their word has no power, because they themselves are entirely of this world and turn to worldly people in a worldly atmosphere - from all this are not Christian exploits, but only empty talk and worthless, pompous phrases.

An accurate reflection of this spirit at the popular level can be seen in a short article written by a well-known layman of the Greek Archdiocese in America and published in the official newspaper of that jurisdiction. Evidently under the influence of the "patristic revival" that swept the Greek Archdiocese and its seminary a few years ago, this layman writes: trying to force it out of our lives." To achieve this silence, he advises "to make a start, even in our homes... At the table before meals, instead of the usual prayer, why not have a minute of prayer in silence, and then read the Lord's Prayer together? Could this be practiced as experiment in our parishes during services.No need to add or subtract anything.Just at the end of the service, leave all the prayers aloud, singing, reading and movement, and just stand in silence, and let each of us pray for the presence of God in our lives.Silence and bodily discipline constitute a significant part of our Orthodox tradition. In past centuries, this was called in the Eastern Church "the hesychast movement" ... Observe silence. This will initiate that inner renewal, which we so need and which we must strive for "("Orthodox Observer ", September 17, 1975, p. 7).

The author obviously has good intentions, but, like the Orthodox churches themselves today, he has fallen into the trap of worldly thinking, which makes it impossible for him to have a normal Orthodox vision. Needless to say, for someone who is going to read the Holy Fathers and experience the “patristic rebirth” only in order to insert into his regime from time to time a moment of purely external silence (obviously filled from within with the worldly mood of his whole life outside this moment!), and to pompously call it the high name of hesychasm - it would be better for him not to read the Holy Fathers at all, for reading this will simply lead us to hypocrisy and falsity and to the inability, like Orthodox youth organizations, to separate the holy from the empty. In order to approach the Holy Fathers, one must strive to get out of the atmosphere of this world, recognizing it for what it is. Whoever feels good in the atmosphere of modern "Orthodox" readings, conferences and institutions is a stranger to the world of true Orthodox spirituality, the "mood" of which is completely different from what exists in these manifestations of worldly "religiosity." We must honestly realize the unpleasant but necessary truth: one who seriously reads the Holy Fathers and strives to lead an Orthodox spiritual life to the best of his ability (even at a very primitive level), becomes an outcast in our time, a stranger in the atmosphere of modern "religious" movements. and discussions; must consciously strive to lead a life completely different from that which is reflected in almost all current "Orthodox" books and periodicals. Of course, all this is easier said than done; but there are some general indications which may help us in this battle. We shall return to them after a brief examination of yet another trap to be avoided in the study of the Holy Fathers.

The third trap: "jealousy is not according to knowledge" (Rom. 10, 2)

With all the impotence and thinness of today's worldly "Orthodoxy", there is nothing surprising in the fact that, even among secularized "Orthodox" organizations, there are people who light up with the fire of true Orthodoxy, contained in Divine services and patristic writings, in contrast to those who are satisfied worldly religion, they become zealots for the true Orthodox life and faith. This in itself is commendable; but in practice it is not so easy to escape the snares of worldly religion, and all too often such zealots not only show many signs of the secularization which they wish to avoid, but even depart completely from the Orthodox tradition, becoming frenzied sectarians.

The most striking example of such “zealousness beyond reason” is the “charismatic” movement. charismatic magazine Logos, it is becoming increasingly clear that those Orthodox who are drawn into this movement do not have a solid foundation of experienced patristic Christianity, and their apologies are almost entirely Protestant in language and tone. The Logos, of course, quotes St. Simeon the New Seraphim of Sarov about the acquisition of the Holy Spirit, but the contrast between this truly Orthodox teaching about the Holy Spirit and the Protestant experience described here in the journal is so sharp that here we are talking about two completely different realities: one is the Holy Spirit, Who comes only to those who labor in the true Orthodox life, but (in these last times) not in any sensational way; the other is the ecumenical The real religious "spirit of the times" possesses precisely those who left the "exceptional" Orthodox way of life (or never knew it) and "opened" themselves to a new revelation accessible to all, members of any sect. Those who carefully study the Holy Fathers and apply their teaching to their own lives will be able to discern obvious signs of spiritual deception (deception) in this movement and recognize the obvious non-Orthodox practice and spirit that characterize it.

There is another completely inconspicuous form of “zealousness beyond reason,” which can be more dangerous for an ordinary serious Orthodox Christian, because it can lead him into his personal spiritual life without revealing any obvious signs of spiritual deception. This danger especially concerns the new converts, the novices in the monasteries - in a word, all whose zeal is immature, not tested by experience and not tempered by prudence.

This kind of jealousy is the product of a mixture of two basic dispositions of the soul. First, there is lofty idealism, inspired, in particular, by tales of hermitage, severe ascetic deeds, and lofty spiritual states. Idealism in itself is good, and it characterizes every true striving for spiritual life, but in order to be fruitful, it must be moderated by actual experience - difficult spiritual warfare and humility born in this battle, if only it is true. Without such moderation, he loses contact with the reality of spiritual life and becomes emasculated by passion - we quote the words of Bishop Ignatius Brianchaninov - "an impossible dream of a perfect life, represented vividly and attractively in the imagination." To make this idealism fruitful, one must follow the advice of Bishop Ignatius: "Brothers, do not trust your thoughts, even if they seem to you the best, even if they represent to you in a picturesque picture the most holy monastic life!" ("Offering to Modern Monasticism", chapter 10).

Secondly, to this deceitful idealism, especially in our rational age, is added an extreme critical attitude applied to everything that does not correspond to the impossibly lofty demands of the convert. This is the main reason for the disappointment that often befalls new converts and novices after their first flash of enthusiasm for Orthodoxy or monastic life has faded. Such disappointment is a sure sign that their approach to spiritual life and to the reading of patristic writings was one-sided, with excessive emphasis on abstract knowledge that puffs up, and little or no heartache that spiritual warfare should accompany. This is what happens when a novice discovers that the rules of fasting in a monastery are incommensurable with what he read about the Desert Fathers, or that the Divine Services do not literally follow the typikon, or that his spiritual father has human shortcomings, like all people, and in reality is not "spirit-bearing old man"; but the same novice would be the first to faint if he found himself under the rule of fasting or service according to the typikon, unsuitable for our spiritually weak days, and without a spiritual father, whom he considers impossible to trust, he will not be able to spiritually nourish himself at all. Today's people living in the world will be able to find exact matches of this monastic situation in new converts in Orthodox parishes.

The patristic teaching on heart disease is one of the most important teachings for our day, when so much importance is given to "intellectual knowledge" to the detriment of the proper development of emotional and spiritual life. The absence of this essential experience is primarily responsible for the dilettantism, triviality, and lack of seriousness in today's commonly used study of the Holy Fathers; without this it is impossible to correlate the patristic teaching with one's own life. One can reach the highest level of mental understanding of the teachings of the Holy Fathers, one can have "ready" quotations from the writings of the Holy Fathers on any conceivable topic, one can have a "spiritual experience" that seems to be the way it is described in the patristic books, one can even perfectly know all the traps into which one can fall in spiritual life - and yet, without heart disease, one can remain a barren fig tree, a boring "know-it-all" who is always "right", or become an adept of the current "charismatic" experience, who does not know and cannot convey the true spirit of the Holy Fathers.

All of the above is by no means a complete catalog of wrong ways of reading or approaching the Holy Fathers. This is just a series of indications of how many ways one can approach the Holy Fathers erroneously, and, consequently, not getting benefit from reading them, and maybe even to the detriment. This is an attempt to warn the Orthodox that the study of the Holy Fathers is a serious matter that should not be approached lightly, following the intellectual fashion of our time. But this warning should not deter serious Orthodox. Reading the Holy Fathers is indeed a necessary thing for those who value their salvation and wish to work it out in fear and humility; but this reading must be approached in a practical manner, in order to obtain the maximum benefit.

1 See the article by Protopresbyter Michael Pomazansky "The Liturgical Theology of Father A. Schmemann.

ADVICE OF THE HOLY FATHERS: HOW TO OVERCOME DESPIRIT. If we think of misfortunes greater than those that we endure, we will receive sufficient consolation. "Thank God for everything!" This word inflicts a mortal wound on the devil and in every trouble provides the speaker with the strongest means of encouragement and consolation. Never cease to pronounce it (especially in sorrows) and teach it to others. Saint John Chrysostom Do you want to get rid of sorrows and not be burdened by them? Expect big - calm down. Place every thought on God, saying: "God knows what is beneficial," and you will calm down, and little by little you will receive the strength to endure. Saint Barsanuphius the Great Do not justify yourself, and you will find peace. Rev. Pimen the Great When it is very hard for you, then say with all your heart: "Lord, I receive worthy for my deeds, but forgive me and give me patience so as not to grumble at You. Lord, be merciful to me, a sinner." Repeat these words many times until the sorrow subsides. It will surely subside if you speak from the heart. Hegumen Nikon (Vorobiev) Prepare yourself for sorrow - and sorrow will be eased; give up consolation, and it will come to those who consider themselves unworthy of it... In times of adversity, do not seek human help. Do not waste precious time, do not exhaust the strength of your soul in the search for this helpless help. Expect help from God: at his beckon, in due time, people will come and help you. St. Ignatius Bryanchaninov The Lord loves people, but sends sorrows so that people would recognize their weakness, and humble themselves, and for their humility receive the Holy Spirit, and with the Holy Spirit - everything is fine, everything is joyful, everything is beautiful. Another suffers a lot from poverty and illness, but does not humble himself and therefore suffers without benefit. And whoever humbles himself will be pleased with every fate, because the Lord is his wealth and joy, and all people will marvel at the beauty of his soul. Saint John Chrysostom Do not rejoice for me, my enemy! Although I have fallen, I will rise; though I am in darkness, the Lord is my light. I will bear the wrath of the Lord, because I have sinned against Him, until He decides my case and executes judgment on me; then He will bring me into the light, and I will see his truth. (Mic. 7:8-9). Give free rein to the pain - it will kill you. Live a century - hope a century. He does not lose heart who trusts in God.

Russian proverbs

It is demonic deceit and deceit to inspire us with despair after they draw us into sin, in order to destroy us completely by despair.

Abba Stratigius

The strength of those who want to acquire virtues lies in the following: if they fall, they must not indulge in cowardice, but must rise up and strive again.

Saint Isaiah the Hermit

Despondency is a relaxation of the soul, an exhaustion of the mind, a slanderer of God, as if He is merciless and inhumane. Let us now bind this tormentor with the memory of our sins; let us beat him with needlework, let us lead him to meditate on future blessings.

Saint John of the Ladder

A person who has death before his eyes constantly overcomes despondency.

Unknown old man, from "Otechnik"

I offer advice against despondency: patience, psalmody and prayer.

Venerable Macarius of Optina

When the melancholy finds, do not forget to reproach yourself: remember how much you are guilty before the Lord and before yourself, and realize that you are not worthy of anything better - and you will immediately feel relief. The beginning of joy is to be content with your position. "Always rejoice. In everything give thanks: for this is the will of God concerning you." (Thess. 5:16,18). The words of the apostles clearly show that it is more useful for us to always rejoice, and not to lose heart when we encounter failures; we can rejoice only when we thank God for the fact that by the occasional failures he humbles us and, as it were, involuntarily compels us to resort to Him and humbly ask for His help and intercession. And when we do this, then the Psalm word of St. David will be fulfilled on us: "I remembered God and rejoiced" (Ps. 76:4).

Rev. Ambrose of Optina

Don't say, "I can't." This word is not Christian. Christian word: "I can do anything." But not by itself, but in the Lord who strengthens us, as the apostle assures us (see Phil. 4:13).

Saint Theophan, the recluse Vyshensky (1815-1894)

When a terrible battle comes from the spirit of despondency, then it is necessary to firmly protect yourself against the spirit of ingratitude, being afraid not to fall into blasphemy: for the enemy in times of despondency with this weapon, that is, the weapon of blasphemy and ingratitude, tries to strike the soul. A grave state of mind does not last long; it is soon followed by an indispensable change, a visitation of God's mercy and consolation.

Reverend Nil Sorsky

Earthly amusements only stifle sorrow, do not exterminate it: they fell silent - and again sorrow, rested and, as it were, strengthened by rest, begins to act with greater force. With a special effect of absent-mindedness, sadness, despondency, laziness, it is very useful to perform the Jesus Prayer, the soul is gradually awakened from a heavy moral sleep, in which sadness and despondency usually plunge it. Fight thoughts and feelings of sadness with short words: "Lord, be Thy will! Blessed and holy is God in all His deeds!" Say these words with your mind, and when you are alone say a few aloud; pronounce slowly, with great attention and reverence; repeat these short words until thoughts and feelings of sadness subside. When they rise again, and you again use the same weapon against them. Experience the strength of this weapon, by its appearance, at first glance, so insignificant. And it is impossible to get out of the state of struggle into a state of tranquility otherwise than by victory. The first is the words: "Glory to God for everything." The second - the words: "Lord! I surrender to Your holy will! Be with me Your will." The third is the words: "Lord! I thank You for everything that You are pleased to send to me." Fourth - the words: "I will worthily receive according to my deeds; remember me, Lord, in Your Kingdom."

Saint Ignatius (Bryanchaninov)

When you are overcome by despondency, longing, then force yourself to mentally say: “Glory to Thee, God, glory to Thee, God! speak with conviction, from the bottom of your heart - and after a while you will feel relief in your heart, peace and tranquility, firmness and patience.

Hegumen Nikon (Vorobiev)

You keep thinking: now sorrows have come, here are misfortunes that no one has, here are circumstances from which there is no way out - and this is God looking at you with love, this is God approaching you.

Holy Righteous Alexei Mechev

Please keep in mind that it is the Lord who paves the way to His Kingdom for you, or even more - takes you by the hand and leads. Therefore, do not rest your feet and do not shout, but endure sorrows complacently and with gratitude.

Saint Theophan,

The recluse Vyshensky

Sorrow is nothing but the experience of our heart when something happens against our desire, our will. So that grief does not press painfully, one must abandon one's will and humble oneself before God in all respects. God desires our salvation and builds it incomprehensibly to us. Surrender to the will of God - and you will find peace for your sorrowful soul and heart.

Reverend Nikon of Optina

Thank God for everything! This word inflicts a mortal wound on the devil and in every trouble provides the speaker with the strongest means of encouragement and consolation. Never cease to pronounce it, especially in tribulation, and teach others to do so. When tempted, one must fast.

Saint John Chrysostom

God does not allow souls who hope in him and expect him to be so subjected to temptations and sorrows that it would be beyond their strength. The evil one does not want to test the soul as much as he wants, but how much is released to him from God, if only the soul strengthens courageously, in hope and with faith, expects His help and intercession. And it is impossible for her to be abandoned, but the more stubbornly she struggles, resorting to the Lord with faith and hope, the less doubt she expects His help and deliverance, the sooner the Lord delivers her from all the disasters that surround her.

Venerable Macarius the Great

The Lord puts each soul in such a position, surrounds it with such an environment that is most conducive to its success. This is the outer abode that fills the soul with peace and joy - the inner abode that the Lord is preparing for those who love and seek Him. Sorrows and joys are closely connected with each other, so that joy brings sorrow, and sorrow brings joy. It seems strange to you, but remember the words of the Savior: "A woman, when she gives birth, endures grief, because her hour has come; when she gives birth to a baby, she no longer remembers sorrow for joy, because a man was born into the world." (John 16:21).

Venerable Barsanuphius of Optina

But if we look at the sorrows sent down to us only as misfortune and a reason for grumbling, then we will no longer follow the Savior, but the unrepentant thief, and the cross of our sorrows will not only not drive away the enemy from us, but also draw him to us. as sure prey. Bearing our cross, following the Lord, we will soon be convinced that this royal weapon protects us from the temptations of the devil, helps us defeat many dangerous enemies - our passions - and protects us from many evil things that we would have done if we had not carried it.

Hieromartyr Hilarion (Trotsky)

Archbishop Vereisky

From the book "Soul healer. Holy Fathers - to the laity"

Despondency

1. What is discouragement? What is its effect on the soul?

The Holy Fathers say that despondency is a fierce passion, "all-conquering death," against which one who wants to be saved must fight hard and courageously.

Rev. John of the Ladder:

“Despondency is the relaxation of the soul, the exhaustion of the mind, the neglect of monastic deeds, hatred of the vow, the appeaser of the worldly, the slanderer of God, as if He is not merciful and not philanthropic; needlework lazily, hypocritically in obedience.

To those who stand up for prayer, this crafty spirit reminds them of the necessary deeds and uses every trick to only distract us from the conversation with the Lord, as if by some plausible pretext.

The demon of despondency produces three hours of trembling, pain in the head, fever, pain in the abdomen; when the ninth hour comes, it gives rise to a little; and when the meal is already offered, it forces you to jump off the bed; but then, at the hour of prayer, it weighs down the body again; those who stand at prayer he plunges into sleep and in untimely yawning steals verses from their mouths.

Each of the other passions is abolished by one virtue opposed to it; despondency for a monk is an all-conquering death.

When there is no psalmody, then despondency does not appear, and the eyes that were closed from drowsiness during the rule are opened as soon as it is over.

Watch and you will see that it fights those who are on their feet, inclining them to sit down; and admonishes those who sit to lean against the wall; it forces one to look out the window of the cell, prompts one to make a knock and stamp of one's feet.

Of all the eight leaders of malice, the spirit of despondency is the heaviest..."

Rev. Ambrose Optinsky:

Despondency means the same laziness, only worse. From despondency you will weaken both in body and in spirit. You don't feel like working or praying, you go to church with negligence, and the whole person weakens.

St. Ignatius (Bryanchaninov) writes about the sins and passions that are generated by despondency:

"Laziness in every good deed, especially in prayer. Abandonment of church and cell rules. Abandonment of unceasing prayer and soulful reading. Inattention and haste in prayer. Negligence. Ignorance. Idleness. to the place. Frequent exits from the cell, walks and visits to friends. Idle talk. Jokes. Blasphemy. Abandoning prostrations and other bodily exploits. Forgetting one's sins. Forgetting the commandments of Christ. Negligence. Captivity. Deprivation of the fear of God. Bitterness. Insensitivity. Despair."

St. Tikhon of Zadonsk:

From your letter, I see that you are overcome with despondency. This passion is fierce, with which Christians who want to be saved have to struggle a lot.

Saint Theophan the Recluse writes that despondency is boredom for every business, both everyday, everyday, and prayerful, the desire to quit doing: “The desire to stand in church, and pray to God at home, and read, and correct ordinary good deeds, is lost.”

St. John Chrysostom:

"Indeed, despondency is a severe torment of souls, some inexpressible torment and punishment, worse than any punishment and torment. Indeed, it is like a deadly worm that touches not only the flesh, but also the soul itself; it is a moth that eats not only bones but also the mind, a constant executioner, not cutting the ribs, but destroying even the strength of the soul, uninterrupted night, hopeless darkness, storm, hurricane, secret heat that burns stronger than any flame, war without a truce, a disease that obscures much of what is perceived by sight. the sun and this bright air seem to burden those in such a state, and the very noon seems to them like deep night.

That is why the wondrous prophet, pointing to this, said: "the sun will set for them at noon" (Am. 8, 9), not because the luminary is hidden, and not because its usual run is interrupted, but because the soul , being in a state of despondency, in the brightest part of the day, imagines night.

Truly, the darkness of the night is not so great, as the night of despondency is great, which appears not according to the law of nature, but comes with a clouding of thoughts - some kind of terrible and unbearable night, with a stern look, the most cruel - more ruthless than any tyrant, not soon yielding to anyone who tries to fight her, but often holds the captive soul stronger than adamant when the latter does not have much wisdom.

Death that inspires such fear... is much lighter than despondency.

And again, that glorious Elijah ... after fleeing and leaving Palestine, unable to endure the burden of despondency - and indeed, he was very discouraged: the writer of history also pointed this out, saying that "I departed for my soul's sake" (1 Kings. 19:3) - listen to what he says in his prayer: "It is sufficient now, Lord, take my soul from me, for I am not my best father" (4). So [death] is a monster, this highest degree of punishment, this head of evil, this retribution for every sin, he asks as desired and wants to receive as mercy. To such an extent, despondency is more terrible than death: in order to avoid the former, he resorts to the latter.

Rev. Neil Sorsky:

“When despondency strongly takes up arms against us, the soul is elevated to a great feat. This spirit is fierce, the most difficult, for it is associated with the spirit of sorrow and helps him. Those who are in silence, this battle strongly overcomes.

When those cruel waves rise on the soul, a person does not think that he will ever get rid of them at that hour, but the enemy puts such thoughts in him that today is so bad, and then, on other days, it will be even worse, and inspires him that he is left by God and [God] does not have care for him, or what happens besides the providence of God and with him alone this, but this has not happened and does not happen with others. But it's not like that, it's not like that. For not only us sinners, but also His saints, who from time immemorial have pleased Him, God, as a child-loving father of His children, punishes with a spiritual rod out of love, for the sake of success in virtues. Soon, without fail, there is a change in this and then a visitation, and the mercy of God, and consolation.

Rev. John Cassian the Roman writes about how despondency creeps into the heart of a monk and what harm it does to the spirit:

"The sixth feat is before us against the spirit of despondency ... which is akin to sadness. ... This evil enemy often attacks a monk around the sixth hour (at noon), like some kind of fever attacking at a certain time, with its attacks causes a cruel soul to a sick soul fever at certain hours.Some of the elders call him the noonday demon, of which the Psalmist also speaks (Ps 91:7).

When despondency attacks a miserable soul, it produces fear of the place, disgust for the cell and for the brothers who live with him or far away, gives rise to contempt, disgust, as to negligent and less spiritual. Likewise, he makes him lazy about any business inside the cell. The spirit of despondency does not allow him to remain in the cell or engage in reading, and he often groans that, having been in the same cell for so long, he does not manage to do anything, grumbles and sighs that he has no spiritual fruit as long as he is associated with this society. , grieves that he has no spiritual benefit and lives in vain in this place, because, having the opportunity to manage others and benefit very many, he does not teach anyone and does not benefit anyone with his instruction and teaching. He praises other distant monasteries and considers those places more useful for prosperity and more conducive to salvation, and the company of brothers is also considered pleasant in spiritual life. On the contrary, everything that is at hand is bad, not only is there no instruction for the brothers, but the bodily content itself is acquired with great difficulty. Finally, he thinks that, while staying in this place, he cannot be saved, that he should leave the cell in which he will have to die if he continues to remain in it, and therefore he moves to another place as soon as possible. Then despondency also produces a weakening of the body and hunger at the fifth and sixth (according to our reckoning, at the eleventh and twelfth) hours, as if he were tired and weakened by a long journey and the hardest work, or spent two or three days in fasting, without reinforcement of food. Therefore, he looks around uneasily, sighs that none of the brothers will come in to him, often goes out, then enters the cell and often looks at the sun, as if it is slowly going to the west. Thus, in such an unreasonable confusion of the spirit, as if the earth were covered with darkness, he remains idle, not occupied with any spiritual business, and thinks that nothing can be a remedy against such misfortune, except for visiting a brother or comforting him with sleep. Therefore, this ailment inspires that it is necessary to make decent congratulations and visits to the sick, who are near or far. It also inspires (like some pious, pious duties) that it is necessary to find parents and go to them more often with congratulations; considers it a great act of piety to visit more often some pious woman who has dedicated herself to God, especially one who does not have any help from her parents, and if she needs something that her parents do not give, it is the most sacred thing to take care of it, and more should be done. this to make pious efforts, rather than fruitlessly, without any benefit to sit in a cell.

2. Holy Scripture about despondency

"This vice of idleness and the wise Solomon in many ways clearly condemns, thus saying: "whoever pursues idleness will be filled with poverty" (Prov. various vices and will always be alien to the contemplation of God, or spiritual wealth, about which the blessed apostle says: "In Him you were enriched in everything, in every word and in every knowledge" (1 Cor. 1, 5). every drowsy person will put on torn clothes and sackcloth (Prov. 23, 21.) Without a doubt, he will not deserve to be adorned with that garment of incorruption, about which the apostle commands: "Let us be sober, putting on the breastplate of faith and love" (1 Thess. 5:8). meticulous industriousness, but rags of inactivity, cutting them off from of the perfect fullness and composition of the Holy Scriptures, will be clothed not in a garment of glory and beauty, but in a dishonorable veil of excuse for his negligence. For those who are weakened by laziness, not wanting to support themselves by the work of their own hands, which the apostle was constantly engaged in and commanded us to do, are in the habit of using some testimonies of Holy Scripture, with which they cover their laziness; they say, it is written: "Do not try for the food of perishability, but for the food that remains for eternal life" (John 6:27). "My food is to do the will of Him who sent Me" (John 4:34). But these testimonies are, as it were, rags from the perfect fullness of the gospel reading, which are torn out more in order to cover the dishonor of our idleness and shame than in order to warm and adorn us with that precious and perfect garment of virtues, which, as it is written in Proverbs , a wise woman, dressed in strength and beauty, made herself or her husband, about whom it is also said: "strength and beauty are her clothes, and she looks cheerfully at the future" (Prov. 31, 25). About this ailment of inactivity, again, the same Solomon says this: "The paths of the lazy are strewn with thorns" (Prov. 15, 19), i.e. those and similar vices that come from idleness, as the apostle said above. And one more thing: "every lazy person in his desires" (Prov. 13:4). Finally, the Wise One says: idleness teaches much evil (Sir. 33:28). This the apostle clearly means: "they do nothing, but fuss" (2 Thess. 3:11). Another vice was added to this vice: try to be calm (in Russian - to live quietly). And then: "to do your own thing, and that you act decently towards outsiders and lack nothing" (1 Thess. 4, 11, 12). And some he calls disorderly and disobedient, from those he commands the zealous to depart: "we command you," he says, "to depart from every brother who acts disorderly, and not according to the tradition that they received from us" (2 Thess. 3, 6) ".

3. The fatality of despondency

Rev. Efrem Sirin:

Do not give sorrow to your heart, for "worldly sorrow produces death" (2 Cor. 7:10) Sorrow consumes the heart of man.

Satan maliciously seeks to sadden many in order to plunge them into hell with despair.

Saint John Chrysostom:

“Just as thieves at nightfall, having extinguished the fire, can easily steal property and kill its owners, so the devil, instead of night and darkness, bringing despondency, tries to steal all guarding thoughts in order to inflict countless wounds on the soul, deprived of them and helpless.

Excessive despondency is more harmful than any demonic action, because demons, if they rule in whom, they rule through despondency.

Despondency and incessant anxiety can crush the strength of the soul and bring it to extreme exhaustion.

Rev. John of the Ladder:

A courageous soul also resurrects a dead mind, while despondency and laziness squander all wealth.

Rev. John Cassinus the Roman explains "how despondency conquers a monk", and it is obvious that many of his words can be fully applied to the laity, if they seek salvation from despondency not in a feat, but in worldly entertainment:

“So, the unfortunate soul, entangled in such cunning of enemies, weakened by the spirit of despondency, like a strong tyrant, falls into sleep or, driven out of the seclusion of her cell, begins to seek solace in this misfortune in visiting her brother. And by this means, from which the soul is currently as if relieved, but a little later she will be weakened still more, for more often and more cruelly the enemy will tempt him who knows that he, having entered the struggle, will immediately turn to flight, and in whom he foresees that he expects salvation for himself not from victory, not from struggle, but from flight. Leaving his cell, he will gradually forget the work of his calling, which is nothing but the contemplation of that divine and transcendent purity, which can in no way be acquired, except by constant residence thus the soldier of Christ, having become a traitor and a fugitive from his military service, binds himself with worldly affairs and becomes objectionable to the military commander (2 Tim. 2:4 ).

Despondency blinds the mind, makes it incapable of contemplating the virtues
Blessed David well expressed the harm of this disease: "My soul melts away from sorrow" (Ps. 119:28) - not the body, but the soul melts. For truly the soul melts, weakens for the virtues and spiritual feelings, when it is wounded by the arrow of despondency.

How harmful are the actions of despondency
For whom it begins to overcome from any side, it will force him to remain in a cell lazy, careless, without any spiritual success, or, having driven him out of there, he will then make him fickle in everything, idler, negligent in every business, will force him to constantly go around the cells of his brothers and monasteries and nothing else to worry about, as soon as where and under what pretext one could find an opportunity to dine. For the mind of an idler cannot think of anything else but food and the womb, until it makes friends with some man or woman, weakened by the same coldness, and takes care of their affairs and needs. And thus, little by little, he becomes so entangled in harmful occupations, as in the convolutions of a snake, that he will never be able to untie himself in order to achieve the perfection of the former monastic vow.

From despondency, idleness, drowsiness, timelessness, anxiety, vagrancy, inconstancy of mind and body, talkativeness and curiosity are born.

Such a breakdown teacher John Cassian ascribes to a special action of the fallen spirit, which "encompasses the whole soul and drowns the mind" ( monk Evagrius).

Abba Dorotheos writes about how despondency and the laziness and carelessness that it engenders hinder salvation:

“Why is the devil called not only an enemy, but also an adversary? An enemy is called because he is a misanthrope, a hater of good and a slanderer; an adversary is called because he tries to hinder every good deed. Does anyone want to pray: he resists and hinders him with evil memories, the captivity of the mind and despondency. ... Does anyone want to stay awake: he hinders with laziness and negligence, and so he resists us in every deed when we want to do good. Therefore, he is called not only an enemy, but also an adversary. "

I found out that the demon of despondency precedes the demon of fornication and prepares the way for it in order to, completely relaxing and plunging the body into sleep, to enable the demon of fornication to produce, as in reality, desecration.

Rev. Seraphim of Sarov:

“One is boredom, and another is languor of the spirit, called despondency. Sometimes a person is in such a state of mind that it seems to him that it would be easier for him to be destroyed or to be without any feeling and consciousness than to remain longer in this unconsciously painful state. We must hurry to get out of it. Watch out for the spirit of despondency, for all evil is born from it".

4. Reasons for discouragement

The holy fathers write about the causes of despondency:

Rev. Isaac the Syrian:

Despondency is born from the hovering of the mind, and the hovering of the mind - from idleness, vain readings and conversations, or from satiety of the womb.

Rev. Macarius Optinsky writes that the cause of despondency is pride, vanity, high opinion of oneself and other passions and sins:

"The cause of discouragement and fear, of course, are our sins.

You were so blinded by your imaginary holiness and chastity that you could not see your infirmities: that is why you now suffer from melancholy and other disorders.

despondency comes from the fact that we have not yet despised vain glory and value human opinion, or at least do not value it, but have not yet rejected it.

Peace, according to St. Isaac, are passions, and especially the three main ones: love of glory, voluptuousness and avarice. If we do not arm ourselves against these, then we inevitably fall into anger, sadness, despondency, remembrance, malice, envy, hatred, and the like.

You notice that you get discouraged from great fuss and from neglecting the rule, as well as from great compulsion and labor. I will add to this: there is also despondency from vanity, when something is not done according to our way, or others interpret us differently than we would like. Still there is despondency from unbearable zeal. Measure is good in everything."

Saint John of the Ladder:

“Despondency comes sometimes from pleasure, and sometimes from the fact that there is no fear of God in a person.

Polyverb is a seat on which vanity loves to appear and solemnly present itself. Loquacity is a sign of unreason, a door of slander, a guide to laughter, a servant of lies, the destruction of heartfelt compunction, the invocation of despondency, the forerunner of sleep, the waste of attention, the destruction of heart storage, the cooling of holy warmth, the clouding of prayer.

Despondency is often one of the branches, one of the first offspring of verbosity.

"The mother of fornication is gluttony, the mother of despondency is vanity, sadness and anger are born from the three main passions; and the mother of pride is vanity."

“So, tell us, O negligent and relaxed, who is the evil that gave birth to you? And who is your killer? He answers: “... I have many parents: sometimes insensitivity of the soul, sometimes oblivion of heavenly blessings, and sometimes excessive works. My offspring who are with me: changes of residence, disregard for the commands of the spiritual father, forgetfulness of the last judgment, and sometimes the abandonment of the monastic vow.

5. Dealing with discouragement

Since despondency fights with the relaxation of all forces, the holy fathers instruct us to force ourselves to lead a spiritual life, to force ourselves to every good deed, and above all, to prayer. All efforts must be used, the holy fathers advise, so as not to reach despair and not abandon prayer. Helps fight depression change of occupation- you need to pray, then work on some kind of needlework, then read a spiritual book, then think about the salvation of your soul and about eternal life. " The memory of death, the memory of the Judgment of Christ and the memory of eternal torment and eternal bliss drives away despondency", - writes St. Tikhon Zadonsky. The Philokalia says that despondency is overcome by prayer, refraining from idle talk and entertainment, exercise in the word of God, needlework, patience in temptations, reflection on spiritual, heavenly blessings.

If despondency fights because of overwork, then it is necessary to weaken them, to moderate both spiritual and bodily deeds.

It is very important to force yourself to work hard, and above all - for the benefit of others. The ancient ascetics noted that the demons of despondency cannot even approach one who never sits idle.

Confession and Holy Communion very important for the tempted by despondency, they abundantly give him the grace-filled help of God in his struggle.

It is most convenient to resist despondency with humility, meekness, patience and hope, with gratitude to God for His providence for us. We must remind ourselves that God arranges everything for our good, and even sorrows and temptations, if we endure them with patience, contribute to our salvation.

Rev. John of the Ladder writes about weapons to combat discouragement:

"So, tell us, O you, negligent and relaxed... who is your murderer? He answers: "... And my adversaries, who bind me now, are psalmody with needlework. My enemy is the thought of death, but prayer mortifies me with the firm hope of becoming worthy of eternal blessings ... "

a) It is impossible to give in to the wishes of despondency and run away from it, leaving your feat

"The words of Abba Moses, spoken to me to drive away despondency

When I, having begun to live in the desert, said to Abba Moses (He is mentioned in Sob. 7, ch. 26. Sob. 1 and 2 are attributed to him) [Libyan], the highest of all the elders there, that yesterday I was seriously weakened by the disease of despondency and could not free himself from it otherwise than by visiting Abba Paul. He said: no, you did not free yourself from him, but you surrendered yourself even more and became enslaved to him. For afterward, despondency will attack you more strongly, as a coward and a fugitive, seeing that you, defeated in battle, immediately fled, if you, having entered into a fight with him, do not want to immediately repel his attacks by not leaving your cell, not plunging into sleep but you will learn to win through patience and confrontation. Therefore, experience has proven that the attack of despondency must not be deflected by flight, but conquered by confrontation.

b) Patience is required, forcing oneself to do everything good

Tempts the enemy with various thoughts and brings despondency and boredom; but you be firm and in times of trouble run to the Lord and to the Most Pure Mother of God, ask for Their help and intercession; open your grief to your mother abbess, and the Lord will help you; after sorrows he will send consolation.

Rev. Abba Isaiah:

Demons bring despondency to the soul in the assumption that its patience will not be exhausted in the long expectation of God's mercy, whether it will leave the very life according to God, recognizing it as unbearably difficult. But if we have love, patience and temperance in us, the demons will not succeed in any of their intentions ...

Rev. Ephraim the Syrian:

He who gives way to despondency is far from patience, as the sick is from the healthy.

St. Tikhon of Zadonsk:

“From your letter, I see that despondency has attacked you. This passion is fierce, with which Christians who want to be saved have to fight a lot. ... I advise you the following: convince yourself and force yourself to prayer and to every good deed, although not like a lazy horse driven by a whip so that it walks or runs, so we need to force ourselves to do everything, and especially to prayer. Seeing such work and diligence, the Lord will give desire and zeal. and habit to every good deed. Diligence helps and a change of occupation, that is, when you do one and the other alternately. Do this too: either pray, or do something with your hands, or read a book, or talk about your soul and eternal salvation and other things, that is, pray, read a book, do needlework, and pray again, and do something else again. . And when strong despondency sets in, leave the room and, walking, reason about Christ and the rest, and, reasoning, raise your mind to God and pray. You will drive away the sadness.
The memory of death, which comes unexpectedly, the memory of the Judgment of Christ and the memory of eternal torment and eternal bliss drives away despondency. Think about them. Pray and cry out to the Lord, that He Himself would give you zeal and desire; without Him we are fit for nothing. When you do this, believe me that little by little you will gain willingness and zeal. God demands labor and achievement from us, and promised to help the working people. Work hard, may the Lord help you. He helps those who work, not those who lie dormant."

Jerome. Job (Gumerov):

“And one should not think that the soul will always have peace and joy from prayer, there are periods of recession, laziness, cooling and lack of faith. Cooling down in spiritual life, its crisis is one of the signs of despondency. But here you need to use your will and self-compulsion. In any case, we will only achieve a result when we constantly force ourselves to it, lift ourselves up by the hair, like the famous Baron Munchausen, and pull us out of the swamp of laziness, relaxation, melancholy and despondency.

No one will achieve anything in any occupation if he does not force himself to do it regularly. This is the education of the will. You don't want to go to church, you don't want to get up in the morning and in the evening for prayer - force yourself to do it. Laziness, it's hard to get up in the morning every day and go to work or do everyday things - remember that there is a wonderful word "must". Not "I want - I do not want", but simply "I must". And so, from these little things, we will cultivate willpower in ourselves.

Good deeds are also not easy to do, you also need to force yourself to do them. After all, the Gospel nowhere promises that it will be easy, but on the contrary: "The kingdom of heaven is taken by force, and those who use force take it away" (Mt. 11, 12). We say: Divine service, church service. But the service, by definition, is not some kind of easy, pleasant occupation; it is work, labor, sometimes hard. And the reward for it are moments of spiritual uplift, joyful prayer. But it will be a great boldness to expect that these gifts will accompany us constantly. ...this does not mean that you need to wait for some special conditions for prayer, because you can never wait for them. In the church, one should not seek comfort and emotional experiences, but a meeting with God.

So you need to force yourself to everything, starting, perhaps, with small steps, then despondency will not be able to drag us into its quagmire, and so gradually we will win back island after island. And, of course, in this case, not an impulse is required, but constancy.

There is an expression: "The more you sleep, the more you want." The more you are in bliss and relaxation, the more you get used to this state. We must not forget that despondency is one of the eight passions, which means it captures, enslaves a person, makes him dependent. There is no need to think that the habit of being lazy, relaxing, bored will someday get bored and pass by itself. It is necessary to fight with it, disciplining your will and soul, pushing yourself to every good deed.

Spiritual life cannot be supported only by impulse, by fiery burning. The salvation of the soul is a very painstaking work that requires constancy. A rise may be followed by a decline. This is where the demon of despondency is on the alert.

If you have visited despondency and spiritual relaxation, you must, first of all, force yourself to lead a spiritual life, not to leave prayer, to participate in the sacraments of the church. Next: read spiritual literature, Holy Scripture; spiritualize our being, overcome earthliness and see the hand of God in our lives. And the third: to force yourself to work, and above all - for the benefit of others. The ancient ascetics noticed that the demons of despondency cannot even approach one who never sits idle.

c) Prayer, spiritual reading drives away despondency

The reflection of sinful thoughts and sensations is accomplished through prayer; it is action united with prayer, inseparable from prayer, constantly in need of the assistance and action of prayer.

Teaching in general, and especially the Jesus Prayer, serves as an excellent weapon against sinful thoughts.

St. Ignatius (Bryanchaninov) instructs to fight against the thoughts of despondency, melancholy, despair, sadness by prayer to God, without entering into a conversation with thoughts:

1st -- words " Thank God for everything".

2nd -- words " God! I surrender to Your holy will! Be with me Your will".

3rd -- words " God! Thank you for everything you please to send to me".

4th -- words " Worthy according to my deeds I accept; remember me, Lord, in your kingdom".

These short words, borrowed, as you see, from Scripture, were used by the venerable monks with excellent success against thoughts of sorrow.

The Fathers did not at all enter into an argument with the thoughts that appeared; but, as soon as a foreigner appeared before them, they grabbed a wonderful weapon and they - right in the face, in the jaws of a foreigner! That is why they were so strong, they trampled down all their enemies, became the confidants of faith, and through faith - the confidants of grace, the arm of grace, they performed supernatural feats. When a sad thought or anguish appears in your heart, begin with all your heart, with all your strength, to pronounce one of the above sentences; pronounce it quietly, not hastily, not excitedly, with attention, in the hearing of you alone - pronounce it until the foreigner leaves completely, until your heart is known in the coming of the grace-filled help of God. It appears to the soul in the tasting of comforting, sweet peace, peace in the Lord, and not from any other reason. In time, the foreigner will again begin to approach you, but you are again in favor of weapons ... Do not marvel at the strangeness, insignificance, apparently, of David's weapons! Put them to work and you will see a sign! These weapons - a club, a stone - will do things more than all put together, thoughtful judgments and researches of theoretical theologians, narrators of letters - German, Spanish, English, American! The use of these weapons in action will gradually transfer you from the path of reason to the path of faith, and by this path will lead you into the boundless, wondrous land of the spiritual."

Rev. Macarius of Optina:

Anguish will attack you, read the Gospel.

Do you remember the words: “Cleave unto the Lord, there is one spirit with the Lord” (1 Cor. 6:17) - they refer to being careful against inappropriate slumber and yawning, which happens from despondency, as it was said: “My soul slumbers from despondency” (Ps. 118, 28)...

Rev. Ambrose Optinsky:

Boredom is the despondency of the grandson, and laziness is the daughter. To drive it away, work hard in business, do not be lazy in prayer, then boredom will pass, and zeal will come. And if you add patience and humility to this, then you will save yourself from many evils.

I offer advice against despondency: patience, psalmody and prayer.

Ancient Patericon:

Saint Abba Anthony, while once in the desert, fell into despondency and into a great clouding of thoughts and said to God: Lord! I want to be saved, but my thoughts won't let me. What should I do in my sorrow? How will I be saved? And soon getting up, Antony went out, and now he sees someone similar to himself, who was sitting and working, then got up from work and prayed; then he sat down again and twisted the rope; Then he started to pray again. It was an angel of the Lord sent to instruct and strengthen Anthony. And the angel said to Anthony: Do this, and you will be saved! Hearing this, Antony was filled with great joy and boldness, and in doing so he was saved.

Rev. John of the Ladder:

"He who weeps for himself knows no despondency.

Now let us bind this tormentor with the memory of our sins, let us beat him with handicrafts, let us lead him with thoughts of future blessings ... "

Rev. John of the Ladder teaches about despondency that his "enemy ... is the thought of death, but prayer mortifies [him] with the firm hope of becoming worthy of eternal blessings."

Rev. Macarius Optinsky

Read the books of your fathers and consider yourself the last neck, and your boredom will pass...

Rev. Ambrose Optinsky:

...Prayer is most necessary and useful, i.e., invoking God’s mercy and help at all times how much more so in illness, when the afflicted is oppressed, it is either a bodily illness, or a desolate languor of the soul, and in general a sad and despondent mood of the spirit, which the holy apostle James clearly confirms, saying: is invoking the mercy and help of God): “whether he is in good spirits, let him sing” (i.e., let him practice psalmody) ... (James 5, 13). I advise you to read these letters [of St. Chrysostom to the deaconess Olympias ] with attention and re-read: in them you will see how useful it is to endure illnesses and all kinds of sorrows with thanksgiving and obedience to the will of God, although this is a very easy task. But what to do? It is necessary to go towards a spiritually beneficial outcome from a difficult situation, and not just act as things seem to us.

Rev. Tikhon Zadonsky:

I advise you the following: convince yourself and force yourself to prayer and to every good deed, even though you don’t feel like it. Just as people drive a lazy horse with a whip so that it walks or runs, so we need to force ourselves to every business, and especially for prayer. ... Pray and cry out to the Lord, so that He Himself would give you zeal and desire; without Him we are fit for nothing.

We must often pray to God, ask Him for help, work and not miss the slightest time without doing something - so boredom will pass.

Rev. Neil Sorsky:

Strongly then it is fitting to force oneself, so as not to fall into despair, and do not neglect prayer, as much as you can and, if he can, fall on his face in prayer - this is very useful. Yes, let him pray as Barsanuphius the Great says: "Lord, look at my sorrow and have mercy on me! God, help me a sinner!" And as St. Simeon the New Theologian commands [to pray]: "Do not let temptation, or sorrow, or illness be higher than my strength, O Lord, but give me relief and strength so that I can endure with thanksgiving." Sometimes, raising his eyes to heaven and stretching out his hands in height, let him pray, as blessed Gregory of Sinai commanded to pray against this passion, for he called these two passions cruel - I mean fornication and despondency. diligently, and force yourself to needlework, for they are great helpers in that time of need. But it happens when [that passion] does not allow resorting to this, then it is a great burden, and much strength is needed, and with all your strength [should] rush into prayer.

Rev. Ephraim the Syrian:

The destruction of despondency is served by prayer and unceasing meditation on God; reflection is guarded by abstinence, and abstinence by bodily labor.

d) It is necessary to kindle in oneself faith, hope, reflection on the good Providence of God, on the future eternal blessings

Someone asked the elder: why do I become weak in spirit when I am in a cell? Because, - the elder answered, - you did not see either the expected calm, or the future punishment. If you had seen them closer, then even if your cell was filled with worms and you were mired in them up to your very neck, you would have endured without weakening in spirit.

One old man was in the wilderness, having a distance of two miles from the water. One day, going to draw water, he fell into despondency and said: what is the use of this labor? I'll go and settle closer to the water. Having said this, he turned back - and saw someone following him and counting his steps. The elder asked him: who are you? I am the angel of the Lord, he answered, I have been sent to count your steps and reward you. Hearing this, the elder was inspired and encouraged, and took his cell even further - five miles from the water.

Rev. John of the Ladder:

Let us now bind this tormentor with the memory of our sins, let us beat him with needlework, let us draw him to the contemplation of future blessings...

Rev. Macarius of Optina points to faith and hope, to remembrance of future blessings, to trust in the good Providence of God as a sure cure for despondency:

The bewilderment and confusion that troubles you concerns you and your children not only in temporal life, but extends to eternity. You, although to get rid of inconveniences in life, resort to material means and ask God to send them down to you; if you don’t receive it soon, you reach despondency and despair. I offer you what you yourself know: the fate of God is inscrutable! "Your judgments are many" (Ps. 35:7), and "Your judgments, O Lord, are in all the earth" (Ps. 104:7). And the apostle Paul exclaims: "O depth of the riches and wisdom and understanding of God! who will try the mind of the Lord, or who will be His counselor?" (Rom. 11, 33, 34). From this we can conclude that God's providence is over all of us, and even a bird will not fall without His will and the hair of our head will not perish (Luke 21:18). And isn't your present position in the will of God? Believe firmly that God provides for you; leave no room for doubt...

Do not indulge in despondency and melancholy; think not only of the present, but rather of the future. Is it our business to test the fate of God? He is the only message: for the sake of this, he did it, having removed your wife from here; perhaps the time has come for her eternal salvation, "lest malice change her mind, or flattery deceive her soul" (Wisdom 4:11), in the words of a wise man.

From your letter I see that you are discouraged and mourn, and the death [of your son] strikes your heart more. This is very regrettable for me, especially since you are a good Christian who believes in God and in His all-wise Providence; but then your faith fails, and therefore you are subject to despondency and languor. How can we not believe in His goodness when, at every step, we see His all-wise and paternal Providence? Who loved your son better, you or Him? We firmly believe, of which you have no doubt, that He accepted him into eternal blessedness; and if he were alive, what temptations and temptations and falls, as well as misfortunes, could he undergo, and could you deliver him from all this? And moreover, he would not have had the strength and intelligence to prepare him for the Kingdom of Heaven.

About the languor of the spirit again you slander and get scared; Are you working for the enemy instead of bearing the cross? - yes, do we know the abyss of God's judgments; Why does He allow you to be tempted by the vexation of the spirit? And yet you do not want to realize that you are bearing the cross for sins, but to think that for the sake of Jesus; but this is a matter of pride, and pride is a sin.

What was the time for our Savior when in the garden he exclaimed: "Mournful is my soul unto death" (Matthew 26:38). For the sins of the whole world He bore this burden, and who can depict or imagine it? what does ours mean? and for our sins to cleanse them; and the enemy burdens it even more with doubt. Leave it and surrender yourself to the will of God; do not seek: how, when and through whom temptations are found: for all this is the will of God, how and for what? Perhaps the Lord protects you from grave and cruel temptations with this burden, and He is able to give you consolation. Why do you think others at your age are not so tempted? yes, it's none of your business; and how can we know who has what temptation? there are those who are incomparably more tempted: another by carnal passion, another struggles with poverty, another languishes with a furious part - but is each of them easy? let's leave it to the will of God, He knows what anyone needs!

Rev. Seraphim of Sarov gives an example of how the memory of God, of His good and saving Providence, can drive away despondency.

“Sickness comes from sin,” said St. Seraphim of Sarov, but immediately added about the benefits of illness: “passions weaken from them, and a person comes to his senses,” and everyone knows that there are such difficult states of the soul associated with insurmountable stubbornness that “coming to oneself” is a great good for man. Further, Seraphim of Sarov spoke of even greater consolation: "whoever endures an illness with patience and gratitude, it is imputed to him instead of a feat, or even more."

Rev. Neil Sorsky:

After all, this is the cunning of the enemy's malice - to put despondency on us, so that the soul will depart from hope in God. For God never allows the soul that trusts in Him to be overcome by adversity, because He knows all our infirmities. If people are not ignorant of what burden can be borne by a mule, what a donkey and what a camel, and what is feasible for everyone to load, so does the potter know how long the vessels should be kept on fire, so that, after staying longer, they would not crack and, also, before sufficient firing, they were taken out , did not turn out to be worthless - if a person has such a mind, then is it not much better, and without measure better, the mind of God knows how much it is appropriate for each soul to bring temptations, so that it will be skillful and fit for the Kingdom of Heaven and not only future glory, but and here consolation from the Good Spirit will be granted. Knowing this, it is fitting to endure valiantly, keeping silent in your cell.

St. Ignatius (Bryanchaninov):

Do not pay attention to the thoughts of false humility, which, after your passion and fall, inspire you that you have irrevocably angered your God, that God has turned His face away from you, has left you, has forgotten you. Know the source of these thoughts by their fruits. Their fruits: despondency, weakening in spiritual achievement, and often leaving it forever or for a long time. " For a complacent and courageous enduring of sorrows, one must have faith,those. believe that every sorrow comes to us not without the permission of God. If the hair of our head does not fall without the will of the Heavenly Father, all the more so without His will nothing more important can happen to us than the fall of a hair from the head. "Wherever I am, whether in solitude or in human society, light and comfort is poured into my soul from the cross of Christ. Sin, which possesses my whole being, does not cease to say to me: "Come down from the cross." Alas! I descend from it, thinking to find the truth outside the cross, and I fall into spiritual distress: waves of embarrassment engulf me. Having descended from the cross, I find myself without Christ. How to help disaster? I pray to Christ to lead me back to the cross. Praying, I myself try to be crucified, as one who has been taught by experience that not crucified - not Christ. Faith builds on the cross; brings down from him a false mind full of unbelief. As I myself do, so I advise my brethren to do as well!

Rev. Barsanuphius and John they write that salvation is impossible without temptations, and they are sent to us according to the Providence of God, which takes care of us and does not allow us temptations beyond our strength: Brother! you have not yet been trained in warfare with the enemy, and therefore thoughts of fear, despondency and fornication come to you. Resist them with a firm heart, for fighters, if they do not struggle, are not crowned, and warriors, if they do not show the king their skill in battle, are not honored. Remember what David was like. Don't you sing: "Test me, O Lord, and test me; kindle my bowels and my heart" (Ps. 25:2). And one more thing: "if the army takes up arms against me, my heart will not be afraid: if the battle rises against me, I will trust in Him" ​​(Ps. 26, 3). Also about fear: "if I go in the midst of the shadow of death, I will not fear evil, for you are with me" (Ps. 22, 4). About despondency: "If the spirit of the possessor rises up against you, do not leave your place" (Eccl. 10, 4). Don't you want to be skillful? But a man who has not experienced temptations is not skillful. Scolding makes a man skillful. The work of a monk consists in enduring battles and resisting them with courage of heart. But as you do not know the tricks of the enemy, then he brings you thoughts of fear and relaxes your heart. You must know that God will not allow battles and temptations to exceed your strength; the Apostle also teaches you this, saying: “God is faithful, who will not leave you to be tempted more than you can” (1 Cor. 10, 13).

Rev. Macarius of Optina:

You are looking for a warm prayer, but this is not to be approved. If it happened to you to pray with warmth of heart, then you are already thinking in this that you will make up your salvation, and from this you can reach deception: that is why the Lord does not allow you to rely on it, but allows you to be confused thoughts and be overcome by sleep. The purity of prayer, its warmth, tears, and so on - all this is a gift of God; but it is bestowed on the humble, for they can no longer rise in mind, but only see their own thinness and, like a publican, cry out to God for mercy. But to give a gift, leave it to God's care: He knows to whom and when to bestow it. St. Isaac ... writes ... "gift without temptation, that is, death to those who accept it" ... Humble prayer is pleasing before God, and the one to which we ourselves give a price, we also appreciate our zeal and through this we ascend with the mind, not pleasing to God. Let us leave it to God to give a price to our prayers, and we must regard all ours as nothing, but not abandon prayer, even though it may seem cold to us; we do not know the Providence of God, why He will take away the feeling of warmth from us, and allow dryness, despondency, laziness, and so on; all this to our good fortune.

We must be sure that our cross is certainly made from the tree that grew on the soil of our heart; and if we are left in a sorrowless life, then we will fall into pride and various passions, and by this we will completely estrange ourselves from God. You hoped to lead a humble and simply holy life in the monastery and fly to heaven with the warmest prayer; and now, seeing coldness in yourself, you become discouraged, from which you should humble yourself more, and even carry this spiritual cross with thanksgiving. Take note of yourself, when you pray with warmth, then you will not escape the opinion of yourself, and the further you go, the more you can come to pride; and when this gift is taken away and coldness comes, she must involuntarily humble herself and have herself worse than everyone else. You consider yourself worse than everyone else, and this is more pleasing to God than your imaginary, your warm prayers. Do not give in to despondency, but humble yourself; when you humble yourself, then prayer will warm up. Read spiritual books and, seeing your misery and unworthiness, humble yourself more. Revelation is difficult for you because there is no humility; annihilate yourself in thought, and you may freely expose your sores, and they will be healed. Art will teach you everything.

You write that boredom and sadness are without consolation for you. This is a test of your faith and love for God - they are tempted by nasty things; meanwhile, this same thing brings you humility, but do not despair of the mercy of God: this cross and this burden, perhaps, will make up for the poverty of your deeds ...

You say that some kind of melancholy is crushing you, P. seems to you a desert and there is no consolation in anything. Darkness and melancholy occur, perhaps, by God's allowance for the temptation of your will and love for God; God's love not only appears in us when we become intoxicated with spiritual pleasures, but even more so when, when they are taken away, we do not lose heart, seeing gloom and darkness in ourselves. The love of God is tempted by adversaries.

St. John Chrysostom:

Whoever feeds on good hopes, nothing can plunge him into despondency.

Let us never lose heart in sorrows and, carried away by our thoughts, let us not give in to despair. But with great patience, Let us feed on hope, knowing the good Providence of the Lord for us.

The devil plunges us into thoughts of despair for this, in order to destroy the hope in God, this safe anchor, this support of our life, this guide on the path to Heaven, this is the salvation of perishing souls.

Rev. Neil Sorsky:

For just as in that evil hour a person does not think that [he can] endure in the feat of living a good life, but the enemy shows him everything good as abominable, so, again, after a change in that, everything seems pleasing to him and everything that was mournful - as if from that and was not; and he becomes diligent for good, and marvels at the change for the better. And he does not want to deviate from the path of the virtuous in any way, realizing that God, by His mercy, arranges this for his benefit - he directs it to him for teaching out of love - and he is kindled to the love of God, knowing for sure that "the Lord is faithful" and never "He will not allow temptation to exceed our strength" (1 Cor. 10:13). The enemy, on the other hand, cannot do anything to us without God's permission, for he saddens the soul not as much as he wants, but as much as God will let him. And, having comprehended that from experience, [a person] manages to avoid the changes that have taken place and endures valiantly these fierce [thoughts] infliction, knowing that the monk’s love for God is manifested in this, if he valiantly endures it; that’s why he comes to prosperity. For nothing delivers crowns to a monk like despondency, if he relentlessly compels himself to divine doing, said John of the Ladder.

e) Praise and thanksgiving to God attract God's grace to us

Rev. Macarius of Optina:

I want to tell you about your languor or spiritual darkness ... to each his own cross; and rare does not have it at the present time, and all will someday be visited; I know many of yours who have this cross, only expressing it differently, for example: longing, despondency, unaccountable grief, but all the same. If I'm not mistaken, it seems that N. also went through and is going through this feast, but she expresses it differently. I myself had enough of this feeling, and now it happens from time to time and passes. Give thanks to God in everything and count yourself worthy to be sorrow, not consolation; In this way you can alleviate each other's sadness and compassion one another.

It must always be remembered that "weeping will come in the evening and joy in the morning" (Ps. 29:6); and being in abundance, do not think that I will not move forever: this was experienced by the great prophet St. David, and we should not be discouraged by the visitation of the spiritual cross sent for our own benefit. And you, having been in temptation, received from it abundance and joy - give thanks to God.

The anguish that happens to you, I believe, is a spiritual cross, which must be accepted with humility, thanksgiving and patience; with it our faults, sins and infirmities are cleansed, and we even come to the knowledge of those whom we considered for nothing, and they are the cause of such a burden. Enduring with thanksgiving, you will receive relief from this anguish; but when you are cold and faint-hearted, you burden yourself with this cross more.

Elder Paisios The saint said:

“One teacher had seven or eight children. And so, when he was about fifty, something happened to one child’s eye. He was examined, a tumor was found and the eye was removed. All the children at school laughed at the poor thing. "I thought I could help him. The child was twelve years old, and he already understood something. The unfortunate man did not know what consolation was. I told the teacher that the souls who fight adversity with the help of the praise of God will be together in the future with Paphnutius the Confessor, whose eye was torn out for his faith in Christ. The poor teacher understood this and jumped for joy. It was an unfalse consolation. It was reality. He saw that there was no injustice, for God does not commit injustice. I believe that in God will reward that child on the Day of Judgment."

St. Ignatius (Bryanchaninov), as we have seen, writes about the invincible power of the praise of God and humble prayer:

"For sure success in the invisible battle with the princes of the air, with the spirits of malice, the dark rulers of the world, you need to take up arms, served by faith, served by the rampage of Christ's preaching. "More wiser than God is a man: and the weak of God is stronger than a man" (1 Cor. 1, 25) Here are the weapons that the holy rampage of Christ's preaching gives to the servant of Christ to fight against the sons of Enan - gloomy thoughts and feelings of sadness that appear to the soul in the form of terrible giants, ready to erase it, devour it:

1st -- words " Thank God for everything".

2nd - the words "Lord! I surrender to Your holy will! Be with me Your will."

3rd - the words "Lord! I thank you for everything that You are pleased to send to me."

4th - the words "I will accept what is worthy according to my deeds; remember me, Lord, in Your Kingdom."

These short words, borrowed, as you see, from Scripture, were used by the venerable monks with excellent success against thoughts of sorrow.

The Fathers did not at all enter into an argument with the thoughts that appeared; but, as soon as a foreigner appeared before them, they grabbed a wonderful weapon and they - right in the face, in the jaws of a foreigner! That is why they were so strong, they trampled down all their enemies, became the confidants of faith, and through faith - the confidants of grace, the arm of grace, they performed supernatural feats. When a sad thought or anguish appears in your heart, begin with all your heart, with all your strength, to pronounce one of the above sentences; pronounce it quietly, not hastily, not excitedly, with attention, in the hearing of you alone - pronounce it until the foreigner leaves completely, until your heart is known in the coming of the grace-filled help of God. She appears to the soul in the tasting of comforting, sweet peace, peace in the Lord, and not from any other reason. In time, the foreigner will again begin to approach you, but you are again in favor of weapons ... Do not marvel at the strangeness, insignificance, apparently, of David's weapons! Put them to work and you will see a sign! These weapons - a club, a stone - will do things more than all put together, thoughtful judgments and researches of theoretical theologians, narrators of letters - German, Spanish, English, American! The use of these weapons in action will gradually transfer you from the path of reason to the path of faith, and by this path will lead you into the boundless, wondrous land of the spiritual. The earthly sorrows sent by the Lord are the guarantee of eternal salvation, why they must be endured with patience, and then patience is poured into the soul of a person when a person thanks and glorifies the Creator for his sorrows.

In seclusion, say slowly, aloud to yourself, enclosing the mind in words (as St. John of the Ladder advises), the following: " Glory to Thee, my God, for sent grief; worthy according to my deeds I accept; remember me in your kingdom"... Having said a prayer once, rest a little. Then say it again and rest again. Continue to pray like this for about five or ten minutes, until you feel your soul calmed and comforted. You will see: after three prayers said in this way, you will begin to feel that peace enters your soul and destroys the embarrassment and bewilderment that tormented it. The reason for this is clear: the grace and power of God lies in the glorification of God, and not in eloquence and verbosity. Praise and thanksgiving are deeds given to us by God Himself - by no means human fiction The Apostle commands this work on behalf of God (1 Thess. 5:18)....

For sorrows, one should thank and glorify God, praying to Him to grant obedience to Him and patience. St. Isaac of Syria said very well, admonishing to obey God: "You are not smarter than God." Simple and true. The life of a Christian on earth is a chain of suffering. You must fight with your body, with passions, with the spirits of malice. This struggle is our hope. Our salvation is our God. Having entrusted ourselves to God, we must endure with patience the time of struggle. Temptations, as it were, trample on a person, turning grain into flour. They are allowed to us according to the Providence of God, to our great spiritual benefit: from them we receive a contrite and humble heart, which God will not despise. . Thanksgiving also comforts in sorrows when we give thanks for everything that happens to us. On the contrary, grumbling, complaints, carnal disposition, i.e. according to the elements of the world, only increase sorrow and make it unbearable. Saint Isaac said that "that patient who resists the operator during the operation only multiplies his torment," why let us submit to God not in one word, but also in thought, and in heart, and in deeds.

"The Holy Fathers advise to thank God for the sorrows that are sent to us and confess in our prayer that we are worthy of punishment for our sins. In this way, the sorrow received will certainly serve us as a cleansing of our sins and a pledge to receive eternal bliss.

f) The fear of God, the memory of death overcome despondency

The elder said: a person who constantly has death before his eyes overcomes despondency.

Rev. John of the Ladder teaches about despondency that his "enemy ... is the thought of death."

Rev. Barsanuphius and John:

Question 78, the same to the same old man. I ask you to enlighten me, why does the weakness of the body and the exhaustion of the heart come about, and why can’t I always keep one rule in food?

Answer. I am amazed, brother, and I am amazed how worldly people, seeking gains or going to war, do not pay attention to wild animals, or to the attacks of robbers, or to the dangers of the sea, or to death itself, and do not weaken in soul, if only to gain what they want. wealth, although they do not know for sure whether they will receive it. But we, the accursed and lazy ones, who have received power to tread on serpents and scorpions and on all the strength of the enemy, and who heard this: “It is I; do not be afraid” (John 6:20), knowing undoubtedly that we do not fight with our own strength, but by the power of God strengthening and arming us, we are weary and despondent. Why so? Because our flesh was not nailed to the fear of God (see Ps. 118, 120)...

Rev. Ephraim the Syrian:

The memory of death and punishment is a sword against the demon of despondency.

Abba Euprenius:

Knowing that God is faithful and omnipotent, believe in Him and you will be a partaker of His blessings. But if you are discouraged and remain inactive, then you do not believe.

St. Tikhon of Zadonsk:

The memory of death, which comes unexpectedly, the memory of the Judgment of Christ and the memory of eternal torment and eternal bliss drives away despondency. Think about them.

g) Humility is the strongest medicine against despondency

“When it pleases God to subject a person to great sorrows, he allows him to fall into the hands of cowardice. And it gives rise in a person to the power of despondency that overcomes him, in which he feels the depression of the soul, and this is a taste of hell; this induces a spirit of frenzy on a person, from which thousands of temptations: embarrassment, irritation, blasphemy, complaint about fate, perverse thoughts, migration from one country to another, etc. If you ask: "What is the reason for all this?" from this. But there is only one cure for all this, with the help of it alone a person finds quick consolation in his soul. What kind of medicine is this? Humility of heart. Without it, no one will be able to destroy the stronghold of these evils: rather, he will find that disasters have overcome him " .

It says the same teacher Macarius of Optina:

“We think to find tranquility in the removal from ourselves of everything that offends us; but, on the contrary, it is in our removal from the world and passions: love of glory, voluptuousness and avarice, from which other passions are born and fight us. But we owe them resist and endure sorrow, and how we do not resist them in the least, but always act more out of passion, and instead of humble ourselves, self-love and pride multiply even more, and in our imaginary sorrows, instead of blaming ourselves, we blame our neighbors; and, thinking to fight them, we fight against ourselves; and as we do not voluntarily bear any sorrows, but reflect them, then God also sends a different kind of sorrow, anguish and vexation of the spirit, so that they humble themselves and seek help from Him. Read at St. Isaac the Syrian 79 Word; there you will see how the Lord allows such temptations: tedious boredom and despondency, and offers medicine is humility of heart; and try to heal your spiritual ulcers with this medicine.

Read more in the 51st Word of St. Isaac the Syrian and you will see there that those who indulge in real sorrows, when they recognize themselves as guilty and reproach themselves, they are soon freed from sorrows; but when they become hardened and accuse others, their sorrows are even more multiplied and burdened. And you don’t have real sorrows, but they are made up of self-thinking, and you not only don’t reproach yourself, but blame others, and thereby bring grief, despondency, longing and spiritual constriction to yourself even more.

“You also write that you have no spiritual consolation, but you always feel languor in the spirit and, as it were, a spiritual boa. As far as I can understand, - the root of it all is pride; and you do not try to destroy it with virtues that are contrary to it: self-reproach and humility. You read holy books that teach us virtues and self-reproach and humility, but you do the opposite, and instead, seeing how far you are from doing virtues, you despise and reproach yourself, thereby gaining humility and receiving God's help: you reproach all others and you hold others responsible for your sorrows. Also standing in church; you draw a whole story about your embarrassment and still don’t blame yourself, but you say that you don’t even know what self-reproach can be.

You write that a terrible inner annoyance, boredom happens to you - that even from embarrassment you would scream, and this happens for no apparent reason. To this I will tell you: our life should be sorrowful, not joyful ... When we cannot bear external sorrows, that is: humiliation, annoyance, reproach, slander, neglect, and so on, which purify and heal our spiritual passions, then God sends us an inner spiritual cross: darkness, languor, vexation, zeal, and so on... And now, in the event of your spiritual languor and annoyance, you need to reproach yourself, humble yourself and consider yourself worthy of this burden, bow down to the Lord, asking for His mercy, and, surrendering to His will, thereby calm yourself, bearing this spiritual cross .. .

You write whatever boredom comes over you, and then nothing helps and you can't read. You went out to spiritual warfare and, having not yet been in battle, you are looking for rewards - peace of mind; it is bestowed on those who have suffered many wounds in battle, who have fallen and who have risen again, having tied their wounds, and are cheerfully fighting."

"Read the books of the fathers and consider yourself the last neck, and your boredom will pass..."

"... The gloominess of the spirit, although it is sometimes sent to temptation, however, everything must be tested: is it not sent for pride? and you have to put up with it.

You also write that you were very sad because of the languor of the spirit, that is, the spiritual cross, and I immediately see that you accept this burden without grumbling, considering yourself worthy of it, and ask for patience in such cases. This made me glad that you began to come to mind the true. Thank God!

In times of dryness and languor, one should also not fall into the pit of despondency and despair; not to seek in ourselves what we are unworthy of - the great gifts of God; but rest on humility, considering yourself unworthy of them.

You write that when there is a burden, it does not depend on yourself: how not on yourself? who is the cause? our passions, lying inside us and not defeated, pride, pride, vanity and others; they rise up against us, and we, carried away by them, are righteously punished by God, for the destruction of our passions. Remember the word of St. Apostle: "God is not a tempter to evil people; but everyone is tempted by his own lust by attracting and deceiving" (James 1, 13, 14). So do not say that it is not from yourself; a blame yourself for everything, but you will acquire humility and calm down. If we were humble, we would always be calm, otherwise this is not the case; and yet we are in high-mindedness, for this reason other passions rise up against us stronger.

Rev. Ambrose Optinsky:

Boredom is the despondency of the grandson, and laziness is the daughter. To drive it away, work hard in business, do not be lazy in prayer, then boredom will pass, and zeal will come. And if you add patience and humility to this, then you will save yourself from many evils.

h) Constant work, needlework, relentless, feasible spiritual work

ward off discouragement

Abba Matoy He said: I rather wish for myself an easy and long-lasting deed than a difficult one at the beginning, but soon ending.

said Abba Pimen: Abba Isidore, the presbyter of the skete, once spoke to the assembly like this: brethren! Is it not for work that we came to this place? And now there is no more work. Therefore, taking my mantle, I will go where there is work, and there I will find peace.

Rev. Tikhon Zadonsky:

I advise you the following: convince yourself and force yourself to prayer and to every good deed, even though you don’t feel like it. Just as people drive a lazy horse with a whip so that it walks or runs, so we need to force ourselves to do everything, and especially to prayer. ... Pray and cry out to the Lord, so that He Himself would give you zeal and desire; without Him we are fit for nothing.

We must often pray to God, ask Him for help, work and not miss the slightest time without doing something - so boredom will pass.

Venerable Ephraim the Syrian

The destruction of despondency is served by prayer and unceasing meditation on God; reflection is guarded by abstinence, and abstinence by bodily labor.

Rev. John of the Ladder:

Let us now bind this tormentor with the memory of our sins, let us beat him with needlework...

Rev. John Cassian the Roman insists that constant occupation, work, needlework is necessary in the fight against despondency:

"About Abba Paul, who every year burned the work of his hands in the fire

Finally, Abba Paul, the most experienced among the fathers, when, staying in a vast desert called Porphyrion, being provided with the fruits of palm trees and a small garden, had sufficient material for food and life, and could not engage in any other business for his maintenance, therefore that his dwelling in that desert was seven days' journey or more distant from the cities and the inhabited land, and more was required for the carriage than could be received for the finished work. However, having collected palm leaves, he constantly demanded from himself a daily lesson in work, as if by this he should be supported. When his cave was filled with the work of a whole year, he, having made a fire with diligence, burned it every year. By this he showed that without the work of hands it is impossible for a monk to remain in one place, and even more so to ever reach the pinnacle of perfection. So, although the need for food did not require it at all, he worked only for the purification of the heart, the collection of thoughts and constant stay in the cell, or to overcome despondency itself.

Rev. Macarius Optinsky

Just have peace, and building a cell will benefit you, some absent-mindedness and occupation will entertain you and free you from despondency.

Rev. Barsanuphius and John teach that constant spiritual work is necessary to combat despondency:

Question 470. Why does it happen to me that when I talk to someone about a matter, I speak with embarrassment, and although I repent of it many times, but again and against my desire I fall into the same thing, and also why does despondency weigh me down?

Answer. This happens because our heart does not abide in action, and therefore falls into despondency and into many other kinds of evil.

An instructive story is given in the Ancient Patericon about how to overcome despondency, albeit in small, but in constant, hard work:

One brother, having fallen into temptation, left the monastic rule out of grief. He wanted to make a new beginning, but grief prevented him, and he said to himself: when can I see myself as I was before? In his discouragement, he could not start a monastic business. He went to an old man and revealed his need to him. The elder, hearing about the consequences of his grief, told him the following parable: one man had a field, which, due to his carelessness, became deserted and overgrown with worthless grass and thorns. After that, he had the intention to cultivate the field and said to his son: go, clear the field. The son, having come to clear the field, and seeing on it a lot of grass and thorns, became despondent, saying to himself: can I ever destroy all this and clear the field? Falling to the ground, he began to sleep, and did so for many days. After this, his father came to him to see what he had done, and found him doing nothing. He said to him: Why hasn't he done anything until now? The young man answered his father: as soon as I came to work and saw a lot of grass and thorns, I was overcome with sorrow, and fell to the ground and slept. Then his father said to him: My son! Cultivate every day as much as your bed occupied, and in this way move your work forward and do not be discouraged. After hearing this, the son did just that, and in a short time he cleared the field. So you, brother, work a little and do not lose heart - and God, by His grace, will restore you to your former state. After departing from him, the brother remained patient and acted as the elder had taught him. And thus, having received rest, he prospered with the help of Christ.

Rev. Neil Sorsky:

"... when thoughts invade, needlework with prayer or some kind of service is very useful, the fathers said; but it is especially suitable during times of sorrow and thoughts of despondency."

i) Reasoning is necessary in the fight against despondency

Question 559. Where does sadness come from? And what should you do when it happens?

Answer. There is natural despondency - from impotence, and there is despondency from a demon. If you want to recognize them, recognize them this way: the demonic comes before the time at which you should give yourself rest, for when a person begins to do something, it, before a third or a quarter of the dila is completed, forces him to leave the matter and get up. Then it is not necessary to listen to him, but one must make a prayer and sit at work with patience, and the enemy, seeing that a person is praying about this, ceases to fight him, for he does not want to give a reason for prayer. Natural despondency occurs when a person works above his strength and is forced to add even more work to himself; and thus a natural despondency from bodily impotence is formed; at the same time, one must test one's strength and put the body to rest, according to the fear of God.

It is good to strive so as not to move away from one's place during the battle. But whoever sees that he is overcome, being weighed down by labor, let him give in and, having actually been lightened from the burden, let him strive to the very despondency, calling on the name of God, and receive help from God. To retire for the sake of despondency, while there is no heaviness, depending on the place, only more burdens, intensifies the battle and harms your soul.

Question 561. When, out of despondency, he finds slumber and hinders the work ahead, should he get up or continue the work while sitting?

Answer. You must get up and not stop praying to God, and the Lord will abolish slumber by prayer.

j) Participation in the sacraments of the Church gives grace-filled help to the struggling

A person who has fallen into despondency and cooled off spiritually often rarely confesses and takes communion, it is difficult for him to prepare and proceed to these holy sacraments. And without participation in the sacraments, without the grace of God, he will further and further away from God, and the cooling will only grow. If we are afflicted with despondency, the first thing to do is to prepare ourselves, confess in detail and take communion. And try to do it more often, keeping this spiritual gift in yourself.

k) Conversation with a like-minded person can ease the scolding of discouragement

“It happens when a person is also required, who is most experienced in living and is beneficial in conversation, as Basil the Great says. with them in moderation, because this, having strengthened [the soul] and delivered a little rest to it, gives [the opportunity] to more diligently proceed to the exploits of piety. However, then it is better to endure hopelessly in silence, say the fathers, having themselves understood [that] from experience.

6. Cooling

Chilling starts as it says Saint Theophan the Recluse, oblivion: "The blessings of God are forgotten, and God Himself, and one's salvation in Him, the danger of being without God, and the memory of death departs - in a word, the entire spiritual realm is closed." " Beware and hasten to restore the fear of God and warm up your soul,- advises the saint. “It [cooling] happens involuntarily ... but it also happens from arbitrary deeds ... from external entertainment, disorderly conversations, satiety, excessive sleep ... and much more.”

Jerome. Job (Gumerov) advises:

Since the cooling generated by despondency and laziness is often associated with forgetfulness of God's blessings and loss of interest in spiritual life, it is necessary to learn to see the presence of God in all everyday events and thank Him for the gifts that He sends us.

7. We must arm ourselves against the spirit of ingratitude and despair, so as not to fall into the sin of blasphemy.

Rev. Neil Sorsky:

“When this terrible battle happens, then it is fitting to arm yourself strongly against the spirit of ingratitude, and be afraid of blasphemy, for at that time the enemy fights with all this; and then the man is filled with doubt and fear, and the devil inspires him that it is impossible for him to be pardoned by God and receive forgiveness of sins, get rid of eternal torment and be saved.And there are some other evil thoughts that invade, which it is impossible to betray writing, and whether he reads [something] or engages in some kind of service, they do not leave him. Then it is proper to force oneself strongly, so as not to fall into despair, and not to neglect prayer, as much as possible...

Against the spirit of ingratitude and blasphemy, it is fitting to speak like this " Get away from me, Satan; I will worship the Lord my God and serve Him alone"(Matt. 4, 10) - and I accept everything painful and sorrowful with gratitude, as sent from Him for the healing of my sins, according to what is written:" I will bear the wrath of the Lord, because I have sinned against Him" ​​(Mic. 7, 9 But ingratitude and blasphemy against you, upon your head, may they return, and the Lord will write it down for you. Depart from me. God, who created me in His own image and likeness, may abolish you." If, after this, [that spirit] still annoys, turn your thought to some other Divine or human object. May the soul that wants to please God hold on, first of all, to patience and hope, as he writes Saint Macarius. After all, this is the cunning of the enemy's malice - to put despondency on us, so that the soul departs from trust in God.

Rev. Ephraim the Syrian:

Saint John Chrysostom:

“The Devil plunges us into thoughts of despair for this, in order to destroy the hope in God, this safe anchor, this support of our life, this guide on the path to Heaven, this is the salvation of perishing souls.

The evil one does everything to instill in us the thought of despair. He will no longer need efforts and labors for our defeat, when the fallen and those who are lying do not want to resist him. Whoever could escape these bonds, he keeps his strength, and until his last breath does not stop fighting with him, and at least experienced many falls, rises again and crushes the enemy. Whoever is bound by thoughts of despair and thus weakened himself, he is not able to defeat the enemy.

Despair is fatal not only because it closes the gates of the Heavenly City for us and leads to great carelessness and carelessness... but also because it plunges us into satanic madness...

The soul, having once despaired of its salvation, no longer feels how it aspires to the abyss.

Let us not despair of our salvation. Even though we have plunged into the very abyss of vice, we can rise again, become better, and leave vice altogether.

If you fall into despair, then the devil, as having reached the goal, remains near you, and God, as offended by blasphemy, leaves you and thereby increases your distress.

Saint Nil of Sinai:

Saint John of the Ladder:

Saint Tikhon of Zadonsk:

"Thoughts vague and leading to despair come from the devil, who wants to plunge us into complete despair, destroy us, because despair is a subtle sin. Whoever despairs of his salvation thinks that God is unmerciful and untrue, and this is a terrible blasphemy against God Satan wants to lead us to this grave sin through thoughts of confusion and despair, and we must resist this fierce temptation of his, and strengthen ourselves in the hope of God's mercy, and expect our salvation from Him.

So, look also by faith on the crucified Christ and you will be healed from sinful sores and you will come to life. All who look to Him by faith are given healing and eternal salvation; Will the impartial and merciful God refuse you alone? ... Read the Gospel: who was denied mercy and philanthropy by the One Who came to this in order to show His mercy to everyone? Whom did He drive away from Himself, whom did He who came to call everyone to Himself reject? "Come to Me, all you who are weary and burdened, and I will give you rest" (Mt. 11:28). Harlots, robbers, tax collectors and other sinners came to Him and received mercy, for He "came to call not the righteous, but sinners to repentance" (Matthew 9:13).

Saint Theophan the Recluse:

Saint Ignatius (Bryanchaninov):

During the free suffering of the Lord, two fell away from the Lord - Judas and Peter: one sold, and the other was rejected three times. Both had the same sin, both seriously sinned, but Peter was saved, and Judas perished. Why were not both saved and not both perished? Some will say that Peter was saved by repentance. But the holy Gospel says that Judas also repented: "... having repented, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood" (Matthew 27:3-4); however, his repentance is not accepted, but Petrovo is accepted; Peter escaped, but Judas perished. Why so? And because Peter repented with hope and hope in the mercy of God, Judas repented with despair. This abyss is terrible! Without a doubt, you need to fill it with hope for the mercy of God.

8. Consolation to the Struggling

During despondency, ascetics are revealed; and nothing brings so many crowns to a monk as despondency.

St. John Chrysostomconsoled St. Olympics who fell into despondency after experiencing the persecution of the righteous:

"So, don't be discouraged.

After all, only one, Olympias, is terrible, one temptation, namely, only sin; and I still do not stop reminding you of this word; everything else is a fable, whether you point to intrigues, or hatred, or deceit, false interrogations, or abusive speeches and accusations, deprivation of property, or exile, or sharpened swords, or the deep sea, or the war of the whole universe. Whatever all this may be, it is both temporary and fleeting, and takes place in relation to the mortal body, and does not in the least harm the sober soul.

If you wish now to reflect along with sad events and about joyful ones, then you will see many, if not signs and wonders, then in any case similar to signs and an inexpressible multitude of proofs of the great Providence of God and help. But so that you do not hear everything from us without any difficulty, I leave this part to you, so that you carefully collect everything (joyful) and compare it with the sad one, and, having engaged in a wonderful deed, deflect yourself from despondency in this way, because from here you will receive great comfort".

Rev. Macarius Optinsky exhorts:

The boredom and despondency that happens to you is nothing but monastic scolding, sent to you to the temptation. Saints and great men were tempted by these battles, but not yet to such an extent, but exorbitantly stronger, and by this their love for God was shown; then you, too, do not suffer in visiting you, but stand courageously, enduring, and the cloud of despondency will open up, and light, silence and tranquility will shine. And to always be unfailingly calm, this is impossible, and the completely opposite path that St. Macarius "part of the wolves". Read ... in Callistus and Ignatius chapters 43 and 85 and ... in St. Cassian about sorrow and despondency, and accept from these teachings for yourself healing and encouragement, so as not to be cowardly in battle, but to take courage and endure.

Saint Tikhon of Zadonsk:

If you give in to despondency and boredom, even greater despondency will rise up on you and drive you out of the monastery in shame. And if you stand against him and defeat him in the prescribed way, then victory will always be followed by joy, consolation and great spiritual strength. And those who strive always alternate between sadness and joy. Just as under the sky it is sometimes gloomy, sometimes stormy, sometimes sunny, so in our soul there is sometimes sadness, sometimes temptation, like a storm, sometimes consolation and joy, like clear weather; and just as sunny days are pleasant after bad weather, so after temptation and sorrow there is sweet consolation.

9. Virtue of sobriety

St. Ignatius (Bryanchaninov) lists what sobriety consists of:

"Diligence for every good deed. Non-slothful correction of church and cell rules. Attention during prayer. Careful observation of all deeds, words and thoughts. Extreme distrust of oneself. Continuous stay in prayer and the Word of God. Reverence. yourself from a lot of sleep, effeminacy, idle talk, jokes and sharp words. Love of night vigils, bows and other feats that bring courage to the soul. Rare, if possible, exit from the cell. Remembrance of eternal blessings, desire and expectation of them. " http://verapravoslavnaya.ru/?Unynie-alfavit

Saint Theophan the Recluse

Guide to Spiritual Life

(Symphony based on the works of St. Theophan the Recluse)

The reasons for its appearance

God builds everything independently according to His all-good and all-wise goodwill towards us. Say that you have found peace here (on B...). May the Lord deepen it, deepen it in you! What happens now is despondency - this is from the weakness of the body. The unceasing impotence sometimes produces a feeling of abandonment by everyone, hence self-pity and this pitiful feeling that seems to be despondency or accompanies it.

God does not leave anyone. He has all children. There are no stepsons. And the hardest accidents and conditions - everything is sent to us for good. If you could see this, there would be no burden in anything. But you, it seems, "saw it" - you decided to surrender all of yourself and all yours to the will of God. Help you. Lord, stay like this. And when the burden begins to overcome, evoke this feeling and affirm it in the middle between you and the burden, and this feeling of the latter will either subside or completely disappear. Mercy will come to him who trusts in God. Hope will not put you to shame... Sing: "Eager Intercessor...", "Bless Thee give birth...", "You have an invincible wall.."

Holy Fathers on Despair

Rev. Ephraim the Syrian:

Let no one say: "I have sinned a lot, there is no forgiveness for me." Whoever speaks like this forgets about the One Who came to earth for the sake of the suffering and said: "...there is joy among the angels of God and over one sinner who repents" (Luke 15:10), and also: "I came to call not the righteous, but sinners to repentance" (Luke 5:32).

Saint John Chrysostom:

The devil plunges us into thoughts of despair for this, in order to destroy the hope in God, this safe anchor, this support of our life, this guide on the path to Heaven, this is the salvation of perishing souls.

The evil one does everything to instill in us the thought of despair. He will no longer need efforts and labors for our defeat, when the fallen and those who are lying do not want to resist him. Whoever could escape these bonds, he keeps his strength, and until his last breath does not stop fighting with him, and at least experienced many falls, rises again and crushes the enemy. Whoever is bound by thoughts of despair and thus weakened himself, he is not able to defeat the enemy.

If the wrath of God were a passion, then rightly one would despair, as being unable to extinguish the flame, which he kindled with many atrocities.

But if God created us only out of love, that we may enjoy eternal blessings, and arranges and directs everything from the first day to the present time, then what prompts us to doubt and despair?

Despair is fatal not only because it closes the gates of the Heavenly City for us and leads to great carelessness and carelessness... but also because it plunges us into satanic madness...

The soul, having once despaired of its salvation, no longer feels how it aspires to the abyss.

Let us not despair of our salvation. Even though we have plunged into the very abyss of vice, we can rise again, become better, and leave vice altogether.

Sin destroys not so much as despair.

Despair does not come from a multitude of sins, but from an unholy disposition of the soul.

If you fall into despair, then the devil, as having reached the goal, remains near you, and God, as offended by blasphemy, leaves you and thereby increases your distress.

None of the people, even having reached the extreme degree of evil, should not despair, even if he has acquired the skill and entered into the nature of evil itself.

The soul, despairing of salvation, will never lag behind madness, but, having given the reins of salvation to reckless passions, it rushes everywhere, instilling horror in the oncoming ones, so that everyone avoids it and no one dares to restrain it; she flees through all the places of wickedness, until at last, dragged into the very abyss of perdition, she overthrows her salvation.

Saint Nil of Sinai:

To sin is a human matter, but to despair is satanic and destructive; and the devil himself was cast down by despair into perdition, for he did not want to repent.

Saint John of the Ladder:

There is nothing equal to the grace of God, there is nothing greater than it. Therefore, he who despairs destroys himself.

Saint Demetrius of Rostov:

During the free suffering of the Lord, two fell away from the Lord - Judas and Peter: one sold, and the other was rejected three times. Both had the same sin, both seriously sinned, but Peter was saved, and Judas perished. Why were not both saved and not both perished? Some will say that Peter was saved by repentance. But the holy Gospel says that Judas also repented: "... having repented, he returned the thirty pieces of silver to the chief priests and elders, saying: I have sinned in betraying innocent blood" (Matthew 27:3-4); however, his repentance is not accepted, but Petrovo is accepted; Peter escaped, but Judas perished. Why so? And because Peter repented with hope and hope in the mercy of God, Judas repented with despair. This abyss is terrible! Without a doubt, you need to fill it with hope for the mercy of God.

Saint Tikhon of Zadonsk:

Thoughts vague and leading to despair come from the devil, who wants to plunge us into complete despair, destroy us, since despair is a subtle sin. Whoever despairs of his salvation thinks that God is unmerciful and untrue, and this is a terrible blasphemy against God. Satan wants to lead us to this grave sin through thoughts of confusion and despair. And we must resist this fierce temptation of his, and affirm ourselves in the hope of God's mercy, and expect our salvation from Him.

Judas the traitor, having fallen into despair, "strangled himself" (Mt. 27:5). He knew the power of sin, but did not know the greatness of God's mercy. So many do now and follow Judas. They know the multitude of their sins, but they do not know the multitude of God's bounties, and so they despair of their salvation. Christian! heavy and last diabolical blow - despair. Before sin, he presents God as merciful, and after sin as just. That is his trick.

Despair is a grave sin, and a sin against the mercy of God. The loving God "desires that all men be saved and come to the knowledge of the truth" (1 Tim. 2:4). Why despair? God calls everyone to repentance and promises and wants to show mercy to those who repent (Matthew 4:17). And when a sinner turns from sins, and repents of sins, and regrets them, and guards himself from other sins, God wants this, and it pleases Him, and God mercifully looks down on such a sinner, and forgives him all sins, and the former ones are not remembers already.

When such a thought comes to us: how can we compare with the apostles, prophets, martyrs and other great saints who shone with so many virtues? let us answer this thought in the following way: we desire to be with the thief, who at the very end of his life uttered one exclamation of repentance: "Remember me, Lord, when you come into Your Kingdom!", and heard from Christ crucified on the Cross: but you will be with me in paradise" (Luke 23:42-43). And when we are with the thief in paradise, we will be with Christ Himself, since this thief is in paradise with Christ, and therefore with all the saints. For where Christ is, there are all the saints.

So, look also by faith on the crucified Christ and you will be healed from sinful sores and you will come to life. All who look to Him by faith are given healing and eternal salvation; Will the impartial and merciful God refuse you alone? "Behold the Lamb of God who takes away the sin of the world" (John 1:29), and in this world you and I are. What sin of yours can be so great, heavy and terrible, which would not be removed from you, who came to Him with faith, this Lamb of God? What is your sore that is so great that He will not heal it? What is your grief so strong that He, who asks with humility and faith, does not leave you, Who prayed for those who crucify and reproach Him: “Father, forgive them” (Luke 23:34)? Read the Gospel. Whom did He drive away from Himself, whom did He who came to call everyone to Himself reject? "Come to Me, all you who are weary and burdened, and I will give you rest" (Mt. 11:28). Harlots, robbers, tax collectors and other sinners came to Him and received mercy, for He "came to call not the righteous, but sinners to repentance" (Matthew 9:13).

Saint Theophan the Recluse:

Despair is a denouncer of unbelief and selfishness in the heart: he who believes in himself and trusts in himself will not rise from sin by repentance...

Saint Ignatius (Bryanchaninov):

The worst sin is despair. This sin denigrates the All-Holy Blood of our Lord Jesus Christ, denies His omnipotence, denies the salvation He has bestowed - shows that arrogance and pride previously dominated in this soul, that faith and humility were alien to it.

Otechnik:

Abba Stratigius said: it is demonic and deceitful to inspire us with despair after they draw us into sin, in order to destroy us completely with despair. If the demons say about the soul: "When will he die and his name perish?" (Ps. 40, 6), then the soul, if it is in attention and sobriety, answers them with the following words: "I will not die, but I will live and proclaim the works of the Lord" (Ps. 117, 17). Demons, being insolent and shameless, will again say: “Fly away to your mountain like a bird” (Ps. 10, 1), but we must say to them: “My refuge and my protection, my God, in whom I trust” (Ps. 90, 2).