Instructions
of the Holy Fathers
on the Spiritual Life
Part 3
Contents:
The Elders and Their Teachings
The Elders Barsanuphius and John
We include here, by way of introduction, an article by the talented ecclesiastical writer, Archpriest Nikolai Deputatov, titled “The Elders and Their Teachings.” In this brief article, the author sketches a typical portrait of the elder-confessor, once so accessible and close to the spiritually minded Russian people. The author has in mind the last of the Optina elders, but his portrait turns out to be universal. This is because the spirit of fatherly love and insight that emanated from the last saints of pre-revolutionary Russia had been absorbed by them from the more ancient ascetics of Egypt, Palestine, Syria, and Mount Athos. Therefore, it seems that this article by Fr. Nikolai may help the reader more vividly imagine the likeness of those saints whose sayings are collected in this little book.
The spirit of deep piety, the spirit of Christ, is hidden within the eldership. The elder guides his disciple, holding his hand so that he does not fall into the abyss of sin. He approaches him with tenderness, comfort, encouragement, admonition, and a blessing for his spiritual struggle. The elder paints pictures of the future and points out the sweetness in the present that comes from abiding in communion with God. The elder speaks of illnesses as a means of salvation already at hand; of sufferings through which humility is forged—a humility that saves even without other good deeds. The elder lives through the joy and sorrow of his disciple, as if merging with his soul. The elder teaches: prayer is the breath of the spirit. Where there is prayer, the soul is alive; where there is no prayer, the soul is dead. In many ways, the elder is knowledgeable, authoritative, and experienced. His voice is firm, clear, and penetrating, reaching into the poor, self-ashamed heart of the sinner.
Let us take, for example, the teachings of at least some of the most recent Russian elders. Let us listen closely to their simple words, which are surprisingly calm yet firm and soul-penetrating: “You once told me that the enemy is shooting his arrows at you. Do not be afraid! Not a single one will touch you; do not fear any trifles—trifles will remain trifles. Just take my advice as a rule: read both of these psalms—26 and 90—in the morning and evening before your prayer, and before them the great Archangelic Salutation—‘Rejoice, O Virgin Mother of God’… If you do this, neither fire will consume you nor water drown you… nor will a bomb tear you apart” (Elder John of Optina).
“When people attack you fiercely and despondency overwhelms you, prostrate yourself a hundred times in prayer to the Lord, and then not only bullets but even cannons will not frighten you” (Abbot Anthony of Optina).
“To be humble in spirit is a happiness greater than any other in the world! A humble person lives on earth as if in the Kingdom of Heaven, always cheerful and at peace, and content with everything” (Abbot Anthony of Optina). “A courageous soul fears no one and nothing except the one God” (Abbot Anthony). “I advise you, instead of any daydreaming, to nourish your soul with prayer to the Lord and trust in Him, for without His will even a bird does not die, much less a human being. Be at peace in spirit” (Abbot Anthony).
“A certain wise elder said: ‘Illness has come upon me—glory to You, O Lord! My illness has worsened—glory to You, O Lord! My illness has become incurable—glory to You, O Lord! For it is better for me to be in heaven with You than with people on earth… And if it should happen that a person dies on the very day he receives the Holy Mysteries, the holy angels will receive his soul into their hands, for the sake of the honor of Communion” (Abbot Anthony).
“Let us reproach and condemn ourselves in our thoughts for everything, and not others; for the more humble we are, the greater the reward: God loves the humble and pours out His grace upon them! Therefore, whatever sorrow befalls you, whatever misfortune happens to you, say: ‘I endure this for Jesus Christ!’ Just say this, and it will be easier for you. For the name of Jesus Christ is powerful; in His presence, all troubles subside, demons vanish; your vexation will subside, and your timidity will be calmed when you repeat His sweetest name!” (Abbot Anthony).
Father Barnabas, an elder at the Gethsemane Skete, said: “It is unwise to take out a piece of bread for each name during the Proskomedia. A single drop of the Divine Blood of Jesus Christ washes away the sins of millions of human souls.” “And I am glad,” says the elder to the man who has come to him, “that you are sick: you will become more humble,” — and he gently patted him on the shoulder. The pain vanished as if by magic. “May Christ deliver you from the sickness of the spirit—despondency, sorrow, pride, envy, and misanthropy. These illnesses arise from demonic temptation; they are more terrible and dangerous than physical illnesses… Tell your heart: ‘Why are you so agitated? You won’t correct others through anger; you’ll only harm yourself. Don’t let your heart be agitated; be patient. Tomorrow we’ll do what needs to be done; tomorrow we’ll speak with whoever needs to be spoken to. A calm, gentle word is more likely to convince and bring someone to their senses than anger. Act this way, and with God’s help, you will overcome the demon of anger.’”
The Optina Elder, Schemamonk Anatoly, instructs a certain person: “Behold, the Lord sends you temptations—so that your passion may die… The Lord sees all your deeds clearly and attentively, right into the very depths of your soul, just as we look into a person’s face. He observes and tests how you will fare in your trials. If you endure, you will be His beloved. And if you cannot endure and sin, but then repent—you will still be His beloved… The Lord alone determines for whom trials come at the beginning, for whom in the middle, and for whom at the end of life… Do what you can; do not boast of your own merits, nor count your virtues; but acknowledge your weaknesses and sins, and the Lord will never forsake you… If you live poorly—do not lose heart, but humble yourself, and the Lord will look upon your humility more favorably than upon great feats performed by the unhumble… Do what you can; do it with humility and self-denial; and you will grow accustomed to it and come to love prayer so much that not even by force could you be torn away from it. For it is sweet and a source of joy.”
“A person needs revitalization, inspiration… Just as for a lantern to shine, it is not enough to simply clean the glass; a candle must be lit inside it. This is what the Lord did with His disciples. Having cleansed them with the truth, He revitalized them with the Holy Spirit, and they became a light to others, even though they were already pure.
This process must take place with every Christian. First, purification by the Truth, and then enlightenment by the Spirit. The Truth rejects innate inspiration as impure, putting it to death, so that the Spirit, upon coming, may resurrect it in a renewed state.
But if a person is guided by his own inspiration before being purified by the Truth, he will radiate—for himself and for others—not a pure light, but a mixed, deceptive one, because in his heart lies not simple goodness, but goodness mixed, to a greater or lesser extent, with evil. Let everyone look within themselves and verify my words through the experience of their own heart: you will see how accurate and just they are, drawn directly from nature itself…
It is desirable that a person in whom self-denial is evident should dock at the harbor of Truth, where the source of all spiritual blessings lies. For this reason, I advise all my friends, with regard to religion, to devote themselves solely to reading the Holy Fathers, who attained purification and enlightenment— , just as the apostles did—and who then wrote their books, from which pure truth shines forth and which impart to readers the inspiration of the Holy Spirit. Outside this path—which is narrow and difficult for the mind and heart at first—there is darkness everywhere, rapids everywhere, and abysses everywhere!”
Let us add the words of Elder Silouan: “Both in heaven and on earth, the Lord is known only through the Holy Spirit, and not through science… When grace is within us, the spirit burns and yearns for the Lord day and night, for grace binds the soul to love God, and it has come to love Him and does not wish to be separated from Him, for it cannot be sated by the sweetness of the Holy Spirit… But the proud and the self-willed do not allow grace to dwell within them, and therefore never have peace of mind; whereas grace of the Holy Spirit easily enters the soul of the obedient and bestows joy and peace… Now it is possible to regain paradise through repentance.”
An inexhaustible source—the edifying teachings of the elders. We have carefully preserved just one drop and offer it to the reader as a gift from the elders—a gift of discernment and grace. Let us therefore be grateful to these seers, before whose spiritual eyes all the secrets of our hearts and our innermost thoughts are laid bare. Although they lived among us, their lives transcended time and space. Let us lovingly learn from them the way to eternal salvation.
Saint Maximus was born in Constantinople to noble parents and received an excellent education. During the reign of Emperor Heraclius (610–641), he served as one of the imperial advisors. Seeing the spread of the Monophysite heresy—which denied the human will in Jesus Christ, thereby diminishing the significance of His sufferings on the cross, and to which even the emperor himself had succumbed—he left the imperial court and entered the Chrysopolis Monastery, where he took monastic vows. Subsequently, the Venerable Maximus became the abbot of this monastery.
A profound theologian of his time and a staunch defender of Orthodoxy, Maximus very skillfully and successfully refuted the Monophysite heresy, for which he was repeatedly persecuted by the enemies of the Church. St. Maximus’s arguments in favor of Orthodoxy were so compelling that, following a public debate on the faith with the Monophysite Patriarch Pyrrhus of Constantinople in 645, the latter renounced the heresy.
St. Maximus was exiled several times and then summoned back to Constantinople. The heretics often resorted to threats, insults, and even beatings against St. Maximus after their attempts at persuasion and promises had failed. But he remained unshakable in his religious convictions. Finally, his right hand and tongue were cut off so that he could neither speak nor write to proclaim and defend the truth. He was then sent into exile in the Caucasus, to Lazov (a region in Mingrelia). There, St. Maximus passed away on August 13, 662, having known in advance the day of his death.
St. Maximus wrote many theological works in defense of Orthodoxy. Of particular value to us are his teachings on the spiritual and contemplative life, which were included in *Dobrotolyubie* in the form of 400 instructions on Christian love. There are also seven hundred chapters known on the Most Holy Trinity and the Incarnation of the Word of God, on virtues and passions, and an interpretation of the Lord’s Prayer. His ascetic teachings reveal the spiritual depth and insight of St. Maximus’s thought.
The feast day of St. Maximus the Confessor is celebrated on February 3 according to the New Style calendar.
1. Remembering the greatness and boundlessness of God, let us not despair or think that we are too insignificant for His love for humanity. Likewise, as we recall the terrible depth of our fall, let us not doubt the possibility of restoring within us the virtue that has been killed by sin. Both are possible for God: to descend and enlighten our minds with knowledge, and also to restore virtue within us. (Maximus the Confessor).
1. If an unexpected temptation befalls you, do not blame the one through whom it came, but strive to understand for what purpose it came—and then you will find correction. For whether through him or through some other person, you would have had to drink the bitterness from the cup of God’s providence all the same. (Maximus the Confessor).
1. The prudent person, reflecting on the benefit of God’s providence, bears the misfortunes that befall him with gratitude, blaming no one and nothing but his own sins. The unwise, however, when they sin and then suffer punishment for their sins, grumble against God or against people, failing to understand God’s all-wise providence. (Maximus the Confessor).
1. Just as doctors, when treating various physical illnesses, do not prescribe the same medicine to everyone, so too does God, when healing our spiritual illnesses, not use a single method of healing suitable for all. But He heals each soul with remedies that are specifically beneficial to that soul. Let us therefore thank Him for our healing, even if the remedies cause us suffering. (Maximus the Confessor).
2. Whoever has come to know the weakness of their nature has also come to know, through experience, the helping power of God. And such a person, having already accomplished some good deeds with its help and striving to accomplish others, will never belittle other people. For he knows that just as grace has helped him and delivered him from many passions and misfortunes, so, by God’s will, it is powerful enough to help all other people as well, and especially those who strive for Him. The merciful and compassionate Physician, though He does not immediately free a person from all his passions, nevertheless heals everyone who turns to Him in due time. (Maximus the Confessor).
3. One who believes but does not keep God’s commandments believes blindly. For if God’s commandments are light, then it is clear that whoever does not keep God’s commandments remains without divine light, possessing mere empty words rather than true divine knowledge. (Maximus the Confessor).
4. The fear of God is twofold: One arises from the threat of punishment. From this arise within us, in order: self-restraint, patience, hope in God, and dispassion, from which love is born. The other fear is connected with love itself and produces reverence in the soul, so that it does not begin to neglect God out of presumption in love. Thus, one kind of fear is pure, and the other is impure. The fear arising from sins and the expectation of torment is impure. Having as its cause a sin one is conscious of, it will not last forever, for with the removal of sin through repentance, it too will disappear. But pure fear, free from anxious dread of sin, will always remain in the soul and never depart, for it is mysteriously united with God, manifesting a natural reverence for His majesty. (Maximus the Confessor)
6. There are two exalted states of pure prayer. One is experienced by those who lead an active life, the other by those who lead a contemplative life. The first state comes to those who pray out of the fear of God and good hope, while the other comes from divine love and great purity of heart. The sign of the first state is that the person praying, shielding his mind from all worldly thoughts, prays without distraction or confusion, standing in the presence of God Himself. The sign of the second state is when the mind of the person praying is illuminated by the great Divine light. Then a person feels neither himself nor anything surrounding him, but only the One Who, out of His love, so illuminates him. While in such illumination, a person receives pure and luminous knowledge of God. (Maximus the Confessor).
7. If you wish to engage in theological reflection, do not attempt to comprehend God in His essence, for this is incomprehensible not only to the human mind but to any mind whatsoever. Instead, reflect as much as possible on His attributes: eternity, infinity, incomprehensibility, goodness, wisdom, and almighty power, which guides all things and judges everyone righteously. For among people, even one who knows these attributes of God, even a little, is already a great theologian. (Maximus the Confessor).
7. Pride blocks the path to knowledge. If you wish to be truly wise and not a slave to your own pride, then strive to know what is still hidden from your mind. Then, seeing how many things are completely unknown and incomprehensible to you, you will be amazed at your own ignorance and humble your pride. Once you are convinced of your own insignificance, you will be able to comprehend many great and wondrous things. (Maximus the Spanish).
7. There are many among us who speak, but few who act. However, no one dares to distort the word of God for their own benefit. It is better for them to acknowledge their weakness and not conceal God’s truth than to be guilty of distorting the word of God by violating the commandment. (Maximus the Confessor)
7. The saints attain what is unattainable to nature, because nature does not possess the capacity to know that which transcends it. Indeed, there is no state of deification that is accessible to nature, because nature cannot know God. Only God’s grace possesses the ability to impart deification to beings in a manner accessible to them. Then nature shines with a supernatural light and is elevated above its natural limits by an abundance of glory. (Maximus the Confessor).
11. The believer fears God; he who fears God humbles himself, he who humbles himself becomes meek, and through this becomes impervious to the unnatural impulses of anger and lust; the meek keep the commandments, he who keeps the commandments is purified, the purified is enlightened, and he who is enlightened is deemed worthy to be with the Bridegroom, the Word, in the treasury of mysteries. (Maximus the Confessor).
11. Rein in the soul’s irritable power with love, subdue its sensitive power with self-restraint, and lift up its thinking power with prayer. Then the light will never be dimmed in your soul. (Maximus the Confessor).
11. The “image of the earthly man” (Adam) consists of the principal vices, such as: folly, cowardice, intemperance, and falsehood. “The image of the Heavenly One” consists of the principal virtues, such as prudence, courage, chastity, and justice. And just as we once bore the traits of the old man, so shall we now bear the traits of the New Man (1 Cor. 15:49; Maximus the Confessor).
11. I believe it is unjust to call the end of this life “death,” but rather deliverance from death, removal from the realm of corruption, liberation from slavery, the cessation of anxieties, the end of strife, an exit from darkness, rest from toil, refuge from shame, freedom from passions—in a word, the end of all evils. By enduring these trials and reforming themselves through the mortification of the flesh, the saints have made themselves strangers to this life. For, having valiantly struggled against the world and the flesh, and against the rebellions arising from them, and having subdued both—since the senses, in sympathy with the sensual, give rise to delusion—they preserved within themselves the dignity of the soul without becoming enslaved. (Maximus the Confessor).
20. Whoever overcomes the source of passions—self-love—will, with God’s help, easily overcome the remaining passions as well: anger, sorrow, resentment, and the like. But whoever is overcome by self-love, even if he does not wish it, is wounded by the other passions as well. (Maximus the Confessor).
20. The beginning of all passions is self-love, and their end is pride. Self-love is a reckless love of the body. Whoever cuts off self-love cuts off the other passions that stem from it. (Maximus the Confessor).
21. There are bodily passions and there are spiritual passions. Bodily passions arise from the body, while spiritual passions arise from external objects. But love and self-restraint cut off both: love cuts off the spiritual passions, and self-restraint cuts off the bodily ones. (Maximus the Confessor).
21. Vanity and the love of money give rise to one another. For some grow rich through vanity, while others, having become rich, become vain. (Maximus the Spanish).
23. Do not neglect your conscience, which always advises you to do what is best. For it offers you divine and angelic counsel, frees you from the secret defilements of the heart, and, at the hour of your departure from this world, will give you boldness before God. (Maximus the Confessor).
26. There are three causes of attachment to wealth: sensuality, vanity, and unbelief, among which unbelief is the strongest of all. The sensual person loves wealth so that he may enjoy it; the vain person, to gain glory; and the unbeliever, to save it for a “rainy day.” Fearing hunger, old age, illness, exile, and so on, he places more hope in his savings than in God, Who created everyone and cares for all, even the smallest creatures. (Maximus the Confessor).
27. If you hold a grudge against someone, pray for them, so that through prayer—by dispelling the sorrow caused by the wrong done to you—you may stop the grudge from taking hold within you. Once you become friendly and compassionate, you will completely drive this passion out of your soul. When another person harbors malice toward you, be kind and humble toward them, and interact with them in a friendly manner; in this way, you will help them rid themselves of their malice. (Maximus the Spanish).
27. Depending on how you pray for the one who has slandered you, God will certainly reveal the truth to the one who has been misled about you. (Maximus the Confessor).
27. When you are offended by someone, guard against angry thoughts, lest they, by separating you from love, lead you into the realm of hatred. (Maximus the Spanish).
28. When demons see that we despise the things of this world, refusing to let them cause us to hate others or fall away from love, they will then spread slander against us so that, unable to bear the distress, we will come to hate the slanderers. (Maximus the Confessor).
28. It is not the one who merely honors God with words who glorifies Him, but the one who, for the sake of God and His commandments, patiently endures suffering and toil. He glorifies God through his life. Such a person is in turn glorified by God’s glory, having received the grace of dispassion as a reward for sharing in the virtue of the Savior, who suffered for us. For everyone who glorifies God within themselves through their sufferings for the sake of virtue is themselves glorified in God by the dispassionate radiance of His rays in a state of contemplation. Therefore, the Lord, as He was about to undergo voluntary sufferings, said: “Now the Son of Man has been glorified, and God has been glorified in Him. If God is glorified in Him, then God will also glorify Him in Himself” (John 13:31–32; Maximus the Confessor).
31. Just as it is easier to sin in thought than in deed, so it is harder to struggle against thoughts than to struggle against deeds. (Maximus the Confessor).
31. It is a great feat not to become attached to things, but it is far greater to remain dispassionate when reflecting on them, for the war of evil spirits against us through thoughts is far more severe than the war waged through the objects themselves. (Maximus the Confessor).
31. Do not abuse your thoughts, lest you be compelled to abuse things as well; for if we do not first sin in thought, we will never sin in deed. (Maximus the Spanish).
31. We think passionately about the very things to which we were once attached. Why, then, does one who overcomes passionate imaginings naturally despise even imagined things? Because the struggle against memories of things is just as much harder than the struggle against the things themselves, just as it is easier to sin in thought than in deed. (Max. Hisp.).
31. When the mind begins to prosper in the love of God, then the spirit of blasphemy begins to tempt it, instilling in it such thoughts that no human being could have devised, but only the devil, their father. And he does this out of envy toward the person who loves God, so that, by accepting these thoughts as his own, he might fall into despair and no longer dare to turn to God in prayer. But the evil one gains no benefit from his wiles, for they make us stronger. For by fighting against him, we become wiser and love God even more sincerely. (Maximus the Confessor).
35. Do not corrupt your flesh with shameful deeds, nor defile your soul with evil thoughts. Then the peace of God will descend upon you, bringing love with it. (Maximus the Confessor).
36. Many deeds that are essentially good may turn out to be bad under certain circumstances. For example, fasting and vigils, prayer and the singing of psalms, almsgiving, and welcoming strangers are good deeds in and of themselves, but when they are performed out of vanity, they become bad. (Maximus the Confessor)
40. One who loves God lives an angelic life on earth, fasting and keeping vigil, singing God’s praises and praying, and thinking well of every person. (Maximus the Confessor).
40. One who loves God grieves no one, nor is he grieved by anyone over temporary matters. Rather, he grieves and is grieved only by that saving sorrow with which the blessed Apostle Paul himself was grieved and with which he grieved the Corinthians (2 Cor. 2:4). (Maximus the Confessor).
40. Whoever loves something desires to acquire it by every means, and removes everything that stands in the way so as not to lose it. Likewise, one who loves God strives for pure prayer and drives away every passion that hinders him in this. (Maximus the Confessor)
40. One must love every person with all one’s heart, but one must place one’s hope in God alone and serve Him alone with all one’s strength. For as long as He protects us, all our friends are favorable toward us, and our enemies are powerless to harm us. But when He forsakes us, then all our friends will turn away from us, and all our enemies will gain power over us. Christ’s friends love everyone sincerely, but are not loved by everyone. Worldly friends, on the other hand, do not love everyone and are not loved by everyone. Christ’s friends preserve their bond of love to the end, while worldly friends do so only for a time—until a conflict arises between them over some worldly matter. (Maximus the Confessor).
42. If you hate some people, are indifferent toward others, and love still others very much, then conclude from this how far you still are from perfect love, which moves one to love every person equally. (Maximus the Confessor).
42. Perfect love does not divide the single human nature according to people’s dispositions, but loves all people equally. It loves the good as friends and the wicked as enemies (according to the commandment), doing them good and patiently enduring everything they inflict, not only refraining from repaying evil with evil, but even suffering for them when necessary, in order to make them friends whenever possible. So too, our Lord and God Jesus Christ, in showing His love for us, suffered for all humanity and gave one hope of resurrection for all. However, each person makes himself worthy either of glory or of hellish torment. (Maximus the Confessor).
44. Whoever prays into the sins of others or judges a brother on the basis of suspicion has not yet begun the path of repentance and does not strive to recognize his own sins—which are truly heavier than a multi-pud lead weight—and does not know why a person becomes “hard-hearted, loving vanity, and seeking falsehood” (Ps. 4:3). Therefore, like a madman wandering in darkness, having forgotten his own sins, he concerns himself with the sins of others—whether real or imagined. (Maximus the Confessor).
Saint Barsanuphius lived in the 6th century, during the reign of Emperor Justinian, and was a native of Egypt. He labored in Palestine, first in a monastery near the city of Gaza, and later outside the monastery—in a small cell, where he spent his time in prayer and silence. For fifty years, no one saw him. For his great humility, he was granted by God the gifts of wisdom, discernment, and prophecy. It is said that, like the Apostle Paul, he was caught up to God and beheld the ineffable blessings of the Kingdom of God. As a miracle-worker, he raised the dead and, like the prophet Elijah, could close and open the heavens. He acquired such great gifts through incredibly difficult trials and tribulations. Toward the end of his life, for the good of the Church, he traveled to Jerusalem at the invitation of the Patriarch of Jerusalem and there persuaded the emperor to abandon his errors and restore his favor to the Church of Jerusalem. He passed away in the year 563.
The Venerable John also led a life of silence and was granted by God the gifts of clairvoyance and prophecy, for which he was given the title of prophet. His place of birth is unknown. For 18 years, until his very death, he lived near the elder Barsanuphius. Knowing the day of his death, John, at the request of Abba Elian, postponed his death by two weeks in order to teach him how to manage the monastery.
The teachings of Saints Barsanuphius and John have been preserved in the form of answers to questions posed to them by people of various ranks—bishops, priests, and laypeople.
Saint Barsanuphius instructed Abba Seridus to write down all his answers without fear of making a mistake, because the Holy Spirit would guide him to write everything correctly and in the proper order.
6. How can one attain spiritual contrition in prayer, reading, and singing the psalms? — Spiritual contrition in prayer comes from remembering one’s own sins. The person praying should recall his own deeds and how sinners who have done similar things to others will be judged, as well as the Judge’s terrible words: “Depart from Me, you who are cursed, into the eternal fire” (Matt. 25:41). While reading and singing prayers, spiritual emotion arises when a person compels his mind to pay close attention to the words being spoken and perceives with his whole soul the power contained within them. If, despite this, indifference still remains within you, do not lose heart, but continue to labor patiently, for God is merciful, generous, and long-suffering, and He accepts our efforts. Always remember the words of the Psalmist: “I trusted in the Lord with all my heart, and He inclined toward me and heard my cry” (Ps. 39:1). As you do this, trust that God’s mercy will soon come upon you. (Bars. and John.)
8. How many times must one pray before one’s conscience receives guidance on how to act? — When you cannot ask an experienced elder, you must pray three times about the matter at hand and then see which way your heart leans, even if only by a hair’s breadth—and act accordingly. Such guidance is noticeable and perfectly clear to the heart. (Vars. and John).
8. How should one pray three times: at different times or all at once? Sometimes it cannot be postponed. If you have free time, pray three times over the course of three days; but if there is an extreme necessity, as during the Savior’s Passion, then take as your example that He withdrew three times to pray and, praying three times, spoke the same words (Matt. 26:44). (Bars. and John).
8. When you intend to do a work pleasing to God, but a contrary thought resists it, this is how you know that the work is truly pleasing to God. Pray and observe: if, during prayer, your heart is strengthened in goodness and that goodness increases rather than diminishes, and whether the contrary thought that troubles you remains or not. Know that every good deed inevitably faces painful resistance from the devil’s envy, but a good intention prevails over this through prayer. But if the apparent good is inspired by the devil, and the resistance also comes from the devil himself, then through prayer the false good will weaken, and with it the false resistance. In such a case, it is evident that the enemy is resisting the thought that he himself has planted within us in order to thereby deceive us into accepting the thought he has inspired as good. (Vars. and John.)
8. When you think about something and perceive confusion in your thought, and this confusion persists even after invoking the name of God—even if only by a hair’s breadth—then know that the action you wish to perform has been suggested to you by the evil one. And then, under no circumstances should you do it—for nothing done with confusion is pleasing to God. But when someone resists this confusion (and when a thought arises that resists it), then one should not immediately consider the matter harmful, but should examine whether it is good or not; and if it is not good, set it aside, but if it is good, then do it, disregarding the confusion. (Bars. and John).
23. You ask how to begin repentance. — If you wish to begin repentance, look at what the harlot did: With her tears she washed the Lord’s feet (Luke 7:38). Tears wash away the sins of every person. But a person attains tears through inner effort, through diligent study of Holy Scripture, through patience, through reflection on the Last Judgment and eternal shame, and through self-denial, as the Lord said: “If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me” (Matt. 16:24). To deny oneself and take up one’s cross means to set aside one’s own will in all things and to consider oneself as nothing. (Vars. and John.)
24. Regarding moderation in food and drink, the Fathers teach us to consume slightly less than what is proper of both, that is, not to fill the stomach to the point of satiety. Each person must determine for himself the proper measure in both food and wine. However, the measure of moderation is not limited to food and drink alone, but extends to conversation, sleep, clothing, and all the senses. In all these things, there must be a proper measure of moderation. (Bars. and John).
27. If, having begun a conversation, you realize that it is sinful, cut it short by saying, “No, let’s not talk about that.” Or, after pausing for a moment, say, “I’ve forgotten what I was talking about,” and steer the conversation toward another, sinless topic. (Bars. and John).
28. Do you wish to be free from sorrows and not be weighed down by them? Anticipate greater ones—and you will find peace. Remember Job and the other saints—what sorrows they endured! Acquire their patience, and your spirit will be comforted. (Barsa and John).
30. Let us always resort to humility, for the humble lie on the ground, and one who lies on the ground—where can he fall? But he who has climbed to a height can easily fall. If we have repented and been set right, it is not of ourselves—it is a gift from God, for “the Lord lifts up the fallen and gives wisdom to the blind.” (Barsan and John).
30. We must consider ourselves more sinful than all sinners and as having done nothing good before God; we must reproach ourselves at all times, in every place, and for every deed. (Varson and John).
31. To the question of whether one should argue with the thoughts that assail us, I say: Do not argue. For this is precisely what the enemies want, and, seeing such an argument, they will not cease their attacks. It is better to pray to the Lord about this, laying bare your weakness before Him, and He will help not only to drive away but also to completely destroy these thoughts. (Vars. and John).
36. It is more beneficial to ask questions with humility than to insist on one’s own will, because the Lord Himself helps the one who asks to know what to say—for the sake of the humility and righteousness of the asker’s heart. (Bars. and John).
42. Do not lose heart in the sorrows and physical hardships you endure while working for the community, for this also means laying down your life for your brothers (1 John 3:16)—and I hope that the reward for such labor will be great. Just as the Lord appointed Joseph to provide for his brothers during the famine (Ps. 32:19) in Egypt, so He has appointed you to serve the community. I, for my part, repeat to you the words of the Apostle: “Therefore, be strong, my son, in the grace of Christ Jesus” (2 Tim. 2:1). (Varsa and John)
43. When you wish to give alms, but a thought causes you to doubt whether you should give, then examine your thought; and if you find that it is inspired by stinginess, then give—and add a little more than what you should have given. (Bars. and John.)
45. You are troubled by thoughts that prompt you to embarrass others and end up embarrassing yourself. But know, my brother, that if anyone offends you by deed or word, he himself will later be offended a hundred times more. Be patient in all things, then, and be careful not to impose your own will on anything. Carefully examine your thoughts, lest they infect your heart with the deadly poison of anger and deceive you into mistaking a gnat for a camel, and a pebble for a cliff, so that
you will be like a man who, having a log in his own eye, looks at the speck in another’s eye. (Vars. and John).
53. Sometimes silence is better and more persuasive than various instructive conversations. Let us use words sparingly, remembering the words of the one who said: “In the multitude of words sin is not avoided” (Prov. 10:19). And so that we do not fall into arrogance and self-praise while remaining silent, let us remember that—by failing to do what we say—we bring condemnation upon ourselves. (Bars. and John).
Saint Dorotheus lived at the end of the 6th and beginning of the 7th centuries; he was a native of Gaza in Palestine. In his youth, he studied many secular sciences and amassed a considerable fortune. He was in communion with the great elders Barsanuphius and John, and under their influence, he took monastic vows at the monastery of Abba Sverid. He later became the abbot of a neighboring monastery. Twenty-one of his teachings and several epistles have been preserved. He died around the year 620.
1. Do not wish for everything to go your way, but wish for things to be as they ought to be; in this way, you will find peace with everyone. And believe that everything—down to the very smallest detail—happens to us by God’s Providence, and then you will bear all that befalls you without distress. (Abba Dorof.)
11. Everyone who desires to be saved must not only avoid evil but is also obligated to do good, as it is said in the Psalm: “Turn away from evil and do good” (Ps. 33:15). For example, if someone was quick to anger, they must not only refrain from anger but must become meek; if someone was proud, they must not only refrain from pride but must become humble. Thus, every passion has a virtue that is its opposite: pride—humility, stinginess—charity, fornication—chastity, cowardice—patience, anger—meekness, hatred—love. (Abba Dorof.)
11. Do not think that virtue is beyond your strength and unattainable for you, but, inspired by faith and boldly taking the first step, show God your earnest effort—and you will see the help He will give you to practice virtue. Imagine two staircases: one leads up to heaven, and the other leads down to hell, and you are standing on the ground between these two staircases. Do not think or say, “How can I soar from the ground and suddenly find myself in heaven”—that is, at the top of the staircase? Just be careful not to descend by doing evil. Strive, then, to climb upward little by little, doing whatever good you can. Each of your good deeds will be a step upward. Thus, climbing with God’s help from one step to the next, you will finally reach the top of the staircase. (Abba Dorof.)
13. Whoever does a work pleasing to God will inevitably face temptation: for every good deed is either preceded or followed by temptation. And everything a person does for God’s sake cannot be called steadfast until it has been tested by temptation. (Abba Dorof.)
13. Just as shadows follow bodies, so do temptations follow the fulfillment of the commandments, for no one will enter the Kingdom of Heaven without temptations. Therefore, endure without distress and pray, and the good God will reward you for your diligence and patience. (Abba Dorof.)
13. One must walk the path of God according to what the Fathers have said: “Give your blood and receive the Spirit.” (Abba Dorof.)
21. To whom is a person who indulges in passion like? He is like a man who, while being struck by his enemy’s arrows, still takes them and thrusts them into his own heart with his own hands. One who resists passion is like a man showered with the enemy’s arrows but clad in armor and therefore unharmed. And the one who uproots passion is like one who, while being showered with arrows by his enemy, shatters them or returns them to the hearts of his enemies, as it is said in the Psalm: “Their sword shall enter their own hearts, and their bows shall be broken” (Ps. 36:15). (Abba Dorof.)
21. An elder was walking with his disciple among the cypress trees. Some of them were large, others small. The elder pointed to a very small cypress tree and told the disciple to pull it out. The disciple immediately pulled it out with one hand. Then the elder pointed out another cypress tree to the disciple, one that was slightly larger. The disciple pulled it out, gripping it with both hands. He pulled out an even larger cypress tree, though with some difficulty. Finally, the elder pointed out a very large cypress tree to him. No matter how hard the disciple tried, he could not pull it out. Then the elder said, “So it is with our passions: as long as they are small, we are able to uproot them easily; but if we allow them to grow, they will take root, and the more deeply they take root, the harder it will be to free ourselves from them.” (Abba Dorof.)
21. If even a single passion becomes a habit for anyone, it will torment him. Sometimes a person performs many good deeds, but a single evil habit can outweigh them all. For example, if even one of an eagle’s talons becomes entangled in a net, the entire bird will fall into captivity. Likewise, because of a single passion, the soul can fall into the hands of the enemy. Therefore, do not allow even a single passion to become a habit, but pray to God day and night that you may not fall into temptation. And if, due to our weakness, we do find ourselves defeated, let us force ourselves to rise immediately, begin to weep before God’s goodness, and once again stay vigilant and strive. And God, seeing our good resolve, humility, and contrition of heart, will extend a helping hand to us and work with us through His mercy. (Abba Dorof.)
21. It is not the one who has become angry once who is already called angry, nor the one who has committed fornication once who is already called a fornicator, nor the one who has shown mercy once who is called merciful—but just as in virtue, so too in vice, habit or practice arises from frequent repetition. It is this very habit that later either torments or soothes the soul. Virtue soothes, because the more good we do, the greater our habit of virtue becomes, and through this we regain our natural disposition and return to our original well-being. But vice torments us, because through it we adopt a habit that is alien and hostile to our nature, and this habit destroys us. (Abba Dorof.)
22. As the soul commits sin, it grows weary from it, because sin weakens and exhausts the one who indulges in it. And that is why a person finds everything that happens to them burdensome. But if a person excels in doing good, then as they progress, everything that once seemed burdensome now becomes easier. (Abba Dorof.)
23. When God created man, He instilled within him something divine, as it were, a certain thought that contains within itself, like a spark, both light and warmth. This thought, which enlightens the mind and shows it what is good and what is evil, is called conscience. Conscience is a natural law. By following the voice of their conscience, the patriarchs and saints who lived before the written law pleased God.
23. It is within our power either to “stifle” our conscience or to allow it to shine within us and enlighten us by obeying it. For when our conscience tells us to do something and we disregard it, or when it advises us to do something and we fail to do it, we thereby trample on it or, as it were, bury it, so that its voice becomes barely audible under the weight that lies upon it. And just as one cannot see the reflection of one’s face in water clouded by silt, so too, when we sin knowingly, we cease to understand what our conscience is telling us. One might even think that conscience has disappeared entirely. However, there is no person who has completely lost their conscience, for it is something divine and never perishes completely. (Abba Dorof.)
24. We must not only exercise moderation in food, but also refrain from every other sin, so that just as we fast with our stomachs, we may also fast with our tongues. We must also fast with our eyes—that is, not look at vain things, not give our eyes free rein, and not look at anyone shamelessly or without fear. Likewise, our hands and feet must refrain from every evil deed. (Abba Dorof.)
27. It is impossible for anyone to become angry with a neighbor unless first his heart has lifted itself above the neighbor, has humiliated him, and has considered itself superior to him. (Abba Dorof.)
28. When we suffer something unpleasant at the hands of our best friend, we know that he did not do it out of malice, but out of love for us. We must think the same way about God, Who created us, became incarnate for our sake, and died for us, enduring great suffering. We must remind ourselves that He does everything out of His goodness and out of love for us. We might think of a friend as someone who, although he loves us, lacks sufficient wisdom to do everything correctly and has therefore unwittingly harmed us. But this cannot be said of God, for He is the highest wisdom. He knows what is good for us, and accordingly directs everything for our benefit, even the smallest things. One might also say of a friend that, although he loves us and is reasonably wise, he is powerless to help us. But this cannot be said of God at all, for all things are possible for Him, and nothing is difficult for Him. Thus, we know that God loves and spares us, that He is infinitely wise and almighty. Whatever He does, He does for our benefit, and we must accept it with gratitude, as from a Benefactor, even if it seems sorrowful to us.
28. When a person, overwhelmed by sorrows, sins, what good do those sorrows do him? The fact is that we sin in times of temptation because we are impatient and do not want to endure anything against our will. However, God does not allow anything beyond our strength, as the Apostle said: “God is faithful; He will not let us be tempted beyond what we can bear” (1 Cor. 10:13). But we lack patience; we are unwilling to endure even a little; we do not strive to accept everything with humility; and therefore we burden ourselves. And the more we try to avoid misfortunes, the more we suffer from them, grow weary, and are unable to free ourselves from them. People who have mastered the art of swimming in the sea know that when a large wave is rushing toward them, they must dive beneath it until it passes over them, and then they can calmly continue swimming. But if one tries to resist the wave, it will inevitably strike with great force and, capsizing the swimmer, will cast him a considerable distance away. By acting this way, a foolish swimmer tires himself out in vain. Something similar happens with temptations. When a person endures temptation with patience and humility, it will pass without harming him. But if he becomes faint-hearted, embarrassed, or blames others, he will burden himself in vain, bringing even greater temptations upon himself and gaining no benefit whatsoever.
28. Temptations are beneficial only to those who endure them without confusion. When, for example, some passion troubles us, we must not be confused, for confusion stems from folly and pride, and from the fact that, not knowing the workings of our own soul, we shy away from the struggle. The reason we do not succeed in the spiritual life is that we do not know our limits and lack sufficient patience, yet we wish to become virtuous without effort. (Abba Dorof.)
28. Why are you surprised, O man, when a passion troubles you? After all, you yourself created it! Better to endure, strive, and pray to God to help you. For it is impossible for one who has indulged his passions not to suffer sorrow from them afterward. (Abba Dorof.)
28. Believe that dishonor and reproach from people are medicines that heal your pride, and pray for those who reproach you as if they were true physicians of your soul. Be assured that whoever hates dishonor also hates humility, and whoever avoids those who grieve him shuns meekness. (Abba Dorof.)
28. There are people so exhausted by the illnesses and misfortunes of this life that they would rather die just to be rid of their sorrows. This happens to them because of cowardice and great folly, for they do not think about the terrible distress that befalls people when their soul leaves the body. Here is what the book *The Father’s Book* relates. A zealous novice asked his elder, “Why do I want to die?” The elder replied, “It is because you are fleeing from sorrows and do not know that the sorrows to come are far heavier than those here.” Another novice asked the elder, “Why do I fall into carelessness and despondency when I am in my cell?” The elder said to him, “It is because you have not yet come to know either the peace that awaits you or the future torment; for if you truly knew this, even if your cell were full of worms, so that you stood in them up to your neck, you would endure it without slacking off in the least.” But we, giving in to laziness, want to be saved and therefore are worn out by sorrows, whereas we ought to thank God and consider ourselves blessed that we can suffer a little here in order to find peace there. (Abba Dorof.)
29. Let us examine why it happens that sometimes, upon hearing an insult, a person pays no attention to it and endures it without being upset, while at other times he is immediately upset. What is the reason for this difference? Is there a single cause, or are there several? There are various causes, but one main cause gives rise to the rest. First, it happens that a person, after prayer or a good spiritual exercise, is in a good frame of mind, and therefore is forgiving toward his brother and is not troubled by his words. It happens that another has a fondness for someone, and therefore endures everything that person does to him without distress. It also happens that another despises a person who wishes to insult him, and therefore pays no attention to him.
29. I will recount the following incident. There was a novice living with me in the monastery whom I never saw flustered or angry at anyone, even though many people annoyed and insulted him. This same young man endured everything as if nothing were happening. Once I asked him to tell me what thought he held in his heart that made him so patient. To this he replied with great contempt: “Should I take offense at them as if they were human beings? After all, they are barking dogs.” Hearing this, I recoiled and thought: “So this is the path this brother has found!” Crossing myself, I withdrew, praying to God that He would preserve both him and me from such a way of thinking. Thus, it happens that some are not troubled because they despise the one who offends them, and this is clear ruin.
29. Usually, however, people are troubled either because they are in a bad mood or because they harbor ill will toward another. Yet the main reason for our distress is that we do not reproach ourselves: this leads to both emotional turmoil and the loss of inner peace. The right and true path to a peaceful state of mind is constant self-reproach. Even if a person performs many virtuous deeds but does not follow the path of self-reproach, he will never cease to take offense and insult others, thereby forfeiting the fruits of his labor. On the contrary, what joy and peace does the one who reproaches himself gain! Wherever they go, whatever misfortune befalls them, or whenever they hear an insult, they have already convinced themselves in advance that they deserve all manner of sorrow. And so, when something unpleasant actually happens, they are not troubled. What could be more carefree than such a state? (Abba Dorof.)
30. There are two kinds of humility. The first kind of humility consists in considering one’s brother wiser than oneself and superior in every way, or, as the holy fathers advise, “to regard oneself as lower than all.” The second kind of humility, however, consists in attributing one’s own deeds to God—this is the perfect humility of the saints. It arises naturally in the soul from the fulfillment of the commandments. For just as trees, when they bear much fruit, the fruit bends the branches downward, so a branch that bears no fruit tends to rise upward and grows straight. There are trees that bear no fruit as long as their branches grow upward; but if someone hangs a stone from a branch and bends it downward, then it bears fruit. So too, when the soul humbles itself, it bears fruit, and the more fruit it bears, the more it humbles itself. The saints, the closer they draw to God, the more they realize their own sinfulness. (Abba Dorof.)
31. Know that if a person is troubled by a certain thought and does not confess it (to his spiritual father), he thereby strengthens that thought and gives it the power to torment and afflict him even more. But if a person confesses the thought that is oppressing him, resists it, and fights against it by instilling in himself desires that are opposite to it, then the passion will weaken and eventually cease to weigh him down. Thus, over time, through spiritual struggle and with God’s help, a person will overcome the passion itself. (Abba Dorof.)
36. When we are in the grip of passion, we must not trust our hearts, for a crooked ruler makes even a straight line crooked. (Abba Dorof.)
44. I heard of a man who, whenever he visited an acquaintance and saw that the person’s room was untidy or even dirty, would say to himself: “Blessed is this person, for, having set aside concern for all earthly things, he has directed his entire mind so upward that he does not even find time to tidy up his room.” But when he visited another person and saw that their room was tidy and beautiful, he would say to himself, “This person’s soul is as pure as their room, and the condition of the room speaks of their soul.” And he never condemned another as negligent or proud, but, in his good-natured disposition, saw the good in everyone and benefited from all. May the Good God grant us such a good-natured disposition as well, so that we too may benefit from everyone and never notice the faults of our neighbors. (Abba Dorof.)
44. When meeting people, one must above all avoid suspicion, from which harmful judgment arises. I have many examples proving that everyone judges others according to their own state of mind. Suppose, for example, that someone happens to be standing by the roadside at night, and three people pass by him. Upon seeing the man standing there, one of them might think that he is probably waiting for someone for a illicit rendezvous; another might think that he is undoubtedly a thief—he looks suspicious; the third might think that he has probably arranged to go to church with someone to pray and is therefore waiting for that person. Thus, the three saw the same man in the same place, but formed completely different impressions of him. And this, obviously, depends on the mood of each of them. Just as black-and-yellow and emaciated bodies transform any food they consume— —into harmful juices, even if it were the most beneficial, so too does a soul with a corrupt disposition derive harm from everything it encounters, even from the very best. But one who has a good disposition is like someone with a healthy body, who, even if he swallows something not entirely wholesome, will still transform it all into wholesome juices. So too, if we have a good disposition and set our minds aright, we will derive spiritual benefit from every endeavor. (Abba Dorof.)
44. To confuse, condemn, and harm—whose work is this, if not that of demons? And so we find ourselves acting as the demons’ accomplices, leading both ourselves and our neighbor to ruin. Why is this so? Because there is no love within us! For “love covers a multitude of sins” (1 Peter 4:8). The saints do not condemn the sinner or turn away from him, but they have compassion on him, grieve for him, admonish him, comfort him, heal him as they would a sick part of the body, and do everything to save him. (Abba Dorof.)
45. We must strive to completely cleanse the inner pus so that the sore spot heals completely, leaving no disfigurement and making it impossible to tell that there was ever a wound there. How can this be achieved?—By praying with all our heart for the one who has offended us and saying: “God, help my brother and me for the sake of his prayers!” By praying in this way for one’s neighbor, a person shows both compassion and love. And by asking for help for oneself for the sake of his prayers, one thereby humbles oneself. And where there is compassion, love, and humility, can there be irritability, resentment, or any other passion? — And Abba Zosima said: “If the devil were to muster all the wiles of his malice along with all his demons, all his schemes would vanish and be crushed by humility—according to Christ’s commandment” (Abba Dorof.).
He was born in Nineveh in the 6th century. In his youth, he entered a monastery. Having perfected himself and excelled in virtue, he withdrew to a desert cell in search of silence, listening only to himself and to God. A few years later, the Lord called him to lead the Church of Nineveh as a bishop. But after being ordained, Saint Isaac did not remain in his see for long. This was due to the disobedience of one of his fellow bishops, who refused to act in accordance with the Gospel. The saint thought to himself: “If they do not obey the Lord’s Gospel commandments, what is left for me to do here?” He returned to his beloved desert hermitage. There he lived in silence until his very death, persevering in asceticism and struggling against the flesh and demonic temptations.
St. Isaac wrote extensively, drawing on his rich spiritual experience. His teachings have come down to us in the form of 91 sayings. St. Isaac passed away at the end of the 6th century.
2. To the extent that a person draws near to God through his intention, to that extent does God draw near to him with His gifts. (Isaac the Syrian).
2. The Fall is like a handful of sand thrown into the sea when compared to God’s Providence and God’s mercy. And just as an abundant spring of water is not blocked by a handful of dust, so the Creator’s mercy is not overcome by the vices of His creatures. (Isaac of Syria).
3. Natural knowledge, which precedes faith, is the path to faith and to God. Having been instilled in our nature by God, it itself convinces us that we must believe in God, who brought all things into being. (Isaac of Syria).
6. Those in whom the light of faith has truly shone no longer stoop to such shamelessness as to ask God, “Give us this”—or—“Take that away from us.” And they do not worry about themselves in the least, because with the spiritual eyes of faith they see at every moment the Father’s Providence, by which that true Father, whose great love immeasurably surpasses all parental love, watches over them. God can do more than anyone else and is able to help us to a greater extent than we can ask or even imagine. (Isaac of Syria).
8. Choosing a good deed depends on the one who desires it; but carrying out one’s intention is God’s work. Therefore, let us adhere to this rule: whenever a good desire arises within us, let it be followed by frequent prayers, asking God not only to help us but also to show us whether it is pleasing to Him or not. For not every good desire comes from God, but only that which is beneficial. (Isaac of Sir.)
8. Sometimes a person desires what is good, but God does not help him—either because that desire came from the devil and is not beneficial to us; — or because the desired undertaking is beyond our strength, since we have not yet reached the necessary spiritual level; or because it does not correspond to our calling; or because the time has not yet come to undertake it; or because we lack both the necessary knowledge and the physical strength to carry it out; or because circumstances will not be conducive to success. Meanwhile, the devil uses every trick in the book to make the matter seem plausible, so that, by enticing us toward it, he may disturb our peace of mind or cause us harm. Therefore, we must carefully examine our good intentions. It is better to do everything after seeking counsel. (Isaac the Syrian).
10. A heart that has not experienced God’s manifest protection is incapable of communion with Christ (Isaac of Syria).
10. A person cannot gain hope in God unless he first fulfills God’s will by his own strength. For hope in God and courage are born of the testimony of conscience, and only through the certain testimony of our mind do we have hope in God. (Isaac of Sir.)
11. The Lord demands not only the fulfillment of the commandments but—most importantly—the reformation of the soul, for which purpose the commandments were given. The body participates equally in both good and evil deeds, while the mind, in all actions, becomes either righteous or sinful, depending on its disposition. (Isaac of Syria).
11. Life in this temporary world is like writing letters on tablets. Anyone, whenever they wish, can add or remove words from them or rearrange the letters. But the life to come is like a manuscript written on a blank scroll, sealed with the royal seal, on which neither additions nor deletions are permitted. Therefore, while we are in this changeable life, let us be mindful of ourselves. And while we still have power over the manuscript of our lives—on which we write with our own hand—let us strive to make good additions through a righteous life and to erase from it the shortcomings of our past deeds. For as long as we are in this world, God does not affix His seal to either good or evil—until the very hour of our departure from this life. (Isaac of Sir.)
12. When a person, mindful of past sins, punishes himself, God looks upon him with favor. God rejoices that a person has imposed punishment upon himself for straying from His path—this serves as a sign of sincere repentance. And the more a sinner disciplines himself, the more God’s favor toward him increases. (Isaac the Syrian).
13. Such is the will of the Spirit that His beloved should endure hardships. The Spirit of God does not dwell in those who live in ease. This is what distinguishes the sons of God from others: they live in tribulations, while the world takes pride in luxury and ease. God did not will that His beloved should rest while they are in the body, but He wants them now to abide in sorrow, in hardship, in toil, in poverty, in nakedness, in need, in humiliation, in insults, in a weary body, and in sorrowful thoughts. Thus is fulfilled what was said about them: “In the world you will have tribulation” (John 16:33). The Lord knows that those who live in peace are incapable of loving Him, and therefore denies the righteous temporary peace and delight. (Isaac of Syria).
13. Fire does not ignite on damp wood, nor does the divine fire kindle in a heart that loves peace. (Isaac of Sir.)
13. If you cannot labor with your hands, then at least grieve over it in your mind. (Isaac of Syria).
21. If you have become strongly attached to something, consider it your possession not only in this life, but believe that it will go with you into the age to come. And if it is something good, rejoice and give thanks to God; but if it is something bad, grieve and sigh. Strive, then, to free yourself from this attachment while you are still alive. (Isaac of Sir.)
21. While a bad deed is still small and unripe, root it out before it sends out branches in all directions and begins to ripen. Do not give in to indifference while the fault seems small to you, for later you will find in it a ruthless master and flee from it like a slave and a prisoner; but whoever resists passion from the beginning will soon rise above it. (Isaac of Sir.)
23. Whoever deliberately sins a second time in the hope of repentance is deceiving God: death will suddenly overtake him, and he will not reach the time when he hoped to fulfill his good intentions. (Isaac of Sir.)
24. Clear your room of excesses so that you may force yourself to practice self-restraint. Frugality in all things teaches a person self-restraint. (Isaac of Sir.)
26. If anyone voluntarily deprives himself of worldly goods, to the extent that he deprives himself of them, to that same extent God’s mercy accompanies him and God’s love for humanity sustains him. (Isaac of Sir.)
28. Virtues are bound up with sorrows. Whoever flees from sorrows undoubtedly parts ways with virtue as well. If you desire virtue, then submit yourself to every kind of sorrow, for sorrows give birth to humility. Until we have attained true knowledge, we will continue to draw near to humility through trials. Whoever enjoys his virtue without sorrow has the door to pride wide open. (Isaac of Sir.)
28. A small affliction for God’s sake is better than a great deed performed without affliction. What is done without effort is the “righteousness” of worldly people (who perform acts of charity for the outside world, yet gain nothing within themselves). But strive in secret and imitate Christ, so that you may be deemed worthy to partake of Christ’s glory. The mind will not be glorified with Jesus unless the body suffers with Him. (Isaac of Sir.)
28. If the soul is weak and lacks sufficient strength to endure great temptations, and therefore asks not to be subjected to them, and God grants its request—then know for certain that to the extent the soul lacks sufficient strength for great temptations, to that same extent it also lacks sufficient strength for great gifts. For God does not grant a great gift without a great temptation. God’s gifts are determined in proportion to the temptations. (Isaac the Syrian).
28. God is close to the heart of those who cry out to Him in sorrow. Even if a person is sometimes subjected to bodily hardships and other sorrows, the Lord shows the soul of the afflicted every kind of love, in proportion to the degree of their suffering. (Isaac of Syria).
30. To counteract the subtle feeling of self-exaltation, sincerely confess your weakness and ignorance to the Lord in prayer, lest you be forsaken (by God) and fall into the temptation of evil desires, for fornication follows pride. (Isaac of Sir.)
30. Virtue is the mother of sorrow. From sorrow comes humility, and to humility is given grace. The reward, however, follows not for virtue itself nor for the labor done for its sake, but for the humility that comes through them. If humility is absent, then virtues are in vain. (Isaac of Sir.)
30. In the humble and wise, there is never haste, rush, confusion, or hot-headed and frivolous thoughts, but at all times he remains at peace. There is nothing that can astonish, confuse, or terrify him—for he is not terrified by sorrows nor does his spirit falter, nor is he filled with wonder or delight in times of joy. But all his joy and gladness lie in what pleases his Lord. (Isaac of Sir.)
30. Do not rely on your own strength, lest the Lord allow you to fall because of your weakness—and then, through bitter experience, you will come to know your own weakness. (Isaac of Syria).
30. In whatever a person may boast, God allows him to be tested, so that, having suffered failure, he may learn humility. (Isaac of Syria).
30. Honor flees from those who seek it, but pursues those who flee from it. (Isaac of Sir.)
30. A person who has come to know the extent of his own weakness has attained the perfection of humility. (Isaac of Sir.)
30. True righteous people always consider themselves unworthy of God. And the fact that they are truly righteous is evident precisely from the fact that they regard themselves as wretched and unworthy of God’s care, and acknowledge this both secretly and openly, having been enlightened to this by the Holy Spirit. The Holy Spirit inclines them to think this way, so that they may always remain in toil and hardship while they are in this life. God, however, prepares rest for them in the age to come. Therefore, anyone in whom the Lord dwells does not desire to live in peace or to be freed from sorrow, even though at times he is granted a mysterious spiritual consolation. (Isaac the Syrian).
34. When can it be said of a person that he has attained purity?—When he considers all people to be good. When no one seems impure or wicked to him, then he himself is truly pure in heart. (Isaac of Syria).
42. Do not demand love from your neighbor, for the one who demands it suffers if he does not receive it; but rather, show love to your neighbor yourself, and you will find peace. In this way, you will also lead your neighbor to love. (Abba Dorof.)
42. Do not exchange love for your neighbor for love of any material thing, for by loving your neighbor, you acquire within yourself the One who is more precious than anything in the world. Set aside the small things to gain the great; disregard what is superfluous and meaningless to acquire what is of great value. (Isaac of Sir.)
44. Cover the sins of the sinner, if it does you no harm. By doing so, you will encourage him to repentance and reform, and you will draw the Lord’s mercy upon yourself. With kind words and every possible means, strengthen the weak and the sorrowful, and the Right Hand that holds all things will sustain you as well. Through prayerful effort and the sorrow of your heart, share in the plight of the afflicted, and then the fountain of God’s mercy will be opened to you in your petitions. (Sirach).
43. When you give, give generously, with a gentle expression on your face, and give more than what is asked of you. (Isaac of Syria).
43. Do not distinguish between the worthy and the unworthy. Let all people be equal to you in doing good, so that in this way you may draw even the unworthy to goodness, for the soul quickly learns to revere God through outward deeds. (Isaac of Sir.)
43. Do not provoke anyone, and do not hate anyone—neither for their faith nor for their evil deeds… But if you wish to lead someone to the truth, have compassion on them, and with tears and love say a word or two to them; do not flare up in anger against them, and let them see no sign of hostility in you, for love knows neither anger nor irritation nor rebuking anyone with passion… (St. Isaac the Syrian).
43. A compassionate heart is a heart that burns with love for all of creation: for people, birds, animals, [even] demons, and every creature of God. At the memory of them or upon seeing them, a person’s eyes shed tears. His heart is moved by deep compassion, and he cannot bear to hear or see any harm or even the slightest sorrow suffered by a creature. And therefore, he constantly prays for the speechless, for the enemies of the truth, and for those who harm him, that they may be preserved and shown mercy; and he also prays for the creatures of the earth with great compassion, which is stirred up in his heart without measure until he becomes like God in every way. (Isaac the Syrian).
43. Whoever shows mercy to a beggar has God as his guardian. And whoever becomes poor for God’s sake will find an inexhaustible treasure. God rejoices when He sees that a person cares for others for His sake. When someone asks you for something, do not think, “I will keep this for myself in case of need, and God will provide what this person needs through others.” Such thoughts are characteristic of the unrighteous and those who do not know God. A righteous and kind person will not compromise his honor for another’s sake and will not miss an opportunity to help. Every beggar and person in need receives what is necessary from God, because the Lord forsakes no one. But you, by sending the poor away empty-handed, have turned away from the honor God offered you and have removed His grace from yourself. (Isaac of Syria).
44. Whoever honors every person for God’s sake will, by God’s providence, secretly find help from every person. (Isaac of Syria).
53. Always consider yourself not wise enough to teach others—and throughout your life you will prove yourself wise. (Isaac of Syria).
53. Do not tell another what you yourself have not experienced, lest you be put to shame, and your careless life expose your falsehood. (Isaac of Sir.)
Missionary Leaflet A13
Editor: Bishop Alexander (Mileant)