Author: St. Nikolay Kavasilas

Word one: Life in Christ is realized through the sacraments of divine baptism, holy anointing and communion

36. Since before the Cross it was impossible to find forgiveness of sins and deliverance from punishment, what righteousness can be thought of at all? It is inconsistent, I think, that before they are reconciled, they should fall into the place of friends, and while still in fetters, should be proclaimed victors.[8] After all, if that lamb[9] had finished everything, what was the point of what happened next? Since those types and images [τῶν γὰρ τυπό καὶ τῶν εἰκόνων] were able to bring about the blessedness thus sought [εὐδαιμονίαν], therefore already truth and works are in vain. However, until the enmity is destroyed by Christ’s death and the middle ground is overthrown [τὸ μεσότοιχον], and until peace and righteousness dawn in the Savior’s times, and in general until all these things take place, what place will they have before that sacrifice, if not the place of God’s friends and righteous?

37. The proof of this is this: then we were united to God by the law, and now by faith and grace, and if there is anything else connected with them. It is clear from this that then it was slavery, but now adoption and devotion achieve the communion of men with God, because the law is for slaves, and for friends and sons – grace, faith and boldness.

38. From all this it became clear that the Savior is the firstborn from the dead [πρωτότοκος τῶν νεκρῶν] and none of the dead can live to immortal life until He rises. Likewise, the sanctification and justification of men depended on Him alone. This, therefore, was also pointed out by Paul, writing: the forerunner for us entered the holy [εἰς τὰ ἅγια] Christ[10] (Heb. 6:20).

39. For He entered into the holy place, offering Himself to the Father, and brought in those who wished, joining His tomb, not dying like Him, but at the holy table, anointed and fragrant, in an unspeakable way they announce Him Himself as having died and resurrected. And so, bringing them through these gates, He leads them to His Kingdom and to a coronation.

40. These gates are far more exalted and more perfect [λυσιτελέστεραι] than the heavenly gates. They would not open to anyone who had not previously entered through those doors, and these are open even when those are closed. Those can bring out those who are inside, but these only bring in, they don’t take anyone out. It is possible for them to be both locked and finally unlocked, and through these the curtain and the middle were completely destroyed and destroyed.

41. It is no longer possible to rebuild the fence and erect gates that would divide the worlds from each other by a wall. At this the door was not merely opened, but the heavens were also opened,[11] says the marvelous Mark, showing that there was no longer any door, nor walls, nor curtains of any kind left. For He Who reconciles, unites and reconciles the upper world with the lower [τὸν ἄνω κόσμον τοῖς ἐπάν], by destroying the middle of the fence, cannot deny Himself, says the blessed Paul.[12] Because those doors that were opened because of Adam, when he didn’t stay where he was supposed to stay, of course it was clear that they were going to close. They were precisely opened by Christ Himself, Who had not committed sin, nor could he sin, because His righteousness – it is said – abides forever. Whence it necessarily follows that they were to remain open and lead to life, and from life there should be no way out for anyone. For I have come, says the Savior, that they may have life (John 10:10).

42. This is precisely the life which the Lord brings: that those who come through these sacraments participate in His death and become partakers of His sufferings, and without this no one can escape death. For it is impossible for one who is not baptized with water and the Spirit to enter into life, neither can those who do not eat the flesh of the Son of Man and drink His blood have life in them. We will look at this further.

43. What is the reason why only the sacraments can put life in Christ in our souls. To live in God is impossible for those who have not died to their sins, and to kill sin they could only with God’s help. Men are bound to do this: after we have become righteous and voluntarily suffered defeat, it is utterly impossible and far from our ability to renew the struggle when we have become slaves to sin. How could we become stronger after being enslaved? Even if we become stronger, no slave is above his master. Since, therefore, he who was to reject this debt and retain this victory, being righteous, was a slave to those over whom he should have prevailed in the struggle, and God, who is mighty to do so, was under no obligation to anyone, therefore no one took up the fight, and sin lived, and the true life was impossible to shine upon us – the victorious reward on the one hand is for him who has to pay the debt, and on the other it is for him who has the power – therefore there had to be one, and the other to join together, so that they both have the same nature – of the one who goes to the battle and of the one who can conquer.

44. So it happened. God appropriated the struggle for men by becoming man. Man overcomes sin, being clean from all sin because he was God. Thus nature is freed from shame and crowned with a victorious crown, for sin is broken.

45. Although of the people none had conquered and none had fought, yet they were freed from the fetters. This was done by the Savior Himself for those to whom He made it available, giving each person the power to kill sin and become partakers of His feat.

46. ​​Since after that victory, instead of being crowned and triumphed, He suffered beatings, death, and the like to the end, as Paul says, for the joy that was set before Him He endured the cross, despising the shame (Heb. 12:2), what happened ?

47. He did no wrong, but received such a sentence. He committed no sin, and had nothing to call a slanderer too shameless. And wounds, suffering, and death were from the beginning designed for sin. How did the Bishop allow this, being philanthropic? It is not fitting, then, for goodness to console itself with ruin and death. Therefore, immediately after the fall, God allowed death and suffering not so much as a punishment for the sinner, but as a cure for the sick.

48. Since for what Christ had done no such punishment should have been awarded, and the Savior had not in Himself any trace of infirmity to be taken away in order to receive any medicine, the power of that cup is directed to us, for to put sin to death in us, and the wounds of the Innocent One become the punishment of those who have sinned in many things.

49. Since the punishment was wonderful and far greater than the equivalent of human evils, this punishment not only freed from the accusation, but provided such an abundance of goods that it led to an ascent to heaven itself and communion with the Kingdom of God there. It includes those of the earth, the hostile, the chained, the enslaved, the vanquished. That death was dear, therefore, and it is impossible for men to fathom how much, although, on the Saviour’s assumption, it was bought by the murderers for too little to cover His poverty and dishonor.

50. Suffering what belongs to slaves, to be sold, he earns dishonor, because the gain honored dishonor upon us [κέρδος γὰρ ἡγεῖτο τὴν ὑπὲρ ἡμῶν ἀτιμίαν], and that for so little means that he accepted to die gratuitously and for nothing. for the world; willingly died without committing any injustice, neither against life nor against any state, preparing for His murderers also gifts far greater than desires and hopes.

50. But why do I say this? God died. God’s blood was shed on the Cross. What could be dearer than this death? What’s more shocking? What did human nature so sin that it was awarded such a ransom? What could this wound be that needed the power of such a medicine to cure it?

51. It is clear, therefore, that sin is atoned for by some punishment, and that of those who have sinned against God, those who suffer a worthy punishment will be freed from condemnation. The subject of punishment, however, could not be called upon for that for which he deserves a sentence. There is no man who, being perfectly pure, would himself suffer for others, so that no one could bear the corresponding punishment either for himself or for the whole human race, even if it were possible for him to die a thousandfold. For what does this most shameless slave deserve to suffer, who has ruined the king’s countenance, and shown such audacity against his majesty?

52. That is why the sinless Lord, having suffered much, died. He bears the wound by taking upon Himself the protection of men, being human. He frees the human race from punishments and gives freedom to those who are chained, because He Himself does not need it, being God and Lord. And why true life enters us through the death of the Saviour, that is what we are about to say.

53. On the one hand, the way in which we draw him into our souls is this: initiation into the sacraments [τὸ τελεσθῆναι τὰ μυστήρια], washing, anointing, enjoying the holy table. In those who do this, Christ indwells and dwells, unites, joins [προσφύεται] and banishes sin from us, invests His life and nobility [ἀριστειαν] and makes us partakers of His victory. Goodness of goodness! Those who wash are girded and those who partake of the dinner glorify.

54. Why does Christ crown those who wash, those who are anointed with oil and those who participate in the supper. Why and for what reason are the victory and the crown at the font, the ointment and the table, which are the fruit of labor and sweat? For though we do not fight or toil, in doing these things we glorify that feat, admire the victory, and bow down before the trophy of victory, and for that decisive feat [τὸν ἀριστέα σφοδρόν] we show unspeakable gratitude [φίλτρον]. Those wounds and paint and death we appropriate for ourselves, and as far as possible we draw them to ourselves by tasting of the very flesh of the Dead and Risen One. Because of this, of course, we also enjoy those goods that correspond to death and exploits.

55. If anyone, surrounding a captured and awaiting punishment tyrant, praises and crowns him, honors tyranny and himself prefers to die after his fall, speaks against the laws and complains against justice, does this without shame and without hiding his malice, but speaks boldly, testifies and proves it, what judgment shall we pass on such a one? Shall we not render him the same as the tyrant? It is absolutely certain.

56. Contrary to all this, if one admires the noble, rejoices in the victor and weaves wreaths for him, raises shouts of victory and shakes the theater, faints with pleasure before the triumphant, gently embraces his head, kisses his right hand, and thus greatly exults from the general, and from the victory he has brought, that as if he himself should have crowned his head, will he not receive a share of the victor’s rewards, judged by prudent judges, as he – I think – will join in the punishment of the tyrant? If we reserve to the bad what is due, by exacting punishment for their intent and thoughts, it is not quite right to deprive the good of what they deserve.

57. If we add to this that he who won that victory does not himself need the gifts of victory, but rather prefers to see the splendor of the theater around his supporter, and considers it the reward of his struggle that his friend should be crowned, how is it not is it fair and not acceptable that he should adorn himself with a wreath, though he has not shed the sweat and endured the hardships of war?

58. This is exactly what the baptismal font, the supper, and the judicious enjoyment of the ointment can do for us. Consecrating ourselves [μυούμενοι], therefore, we punish the tyrant, despise him, and deny him, and the victor we praise, admire, worship him, and love him with all our souls, so that with the love that surrounds us like bread we are satisfied , like ointment – we anoint ourselves and like water – we pour ourselves over.

59. It is evident that if he entered into this war for our sake, and that we might conquer, Sam suffered death, so that there is nothing inconsistent and nothing disagreeable about the crowns of victory being reached by these sacraments. For we show the possible disposition [τὴν δυντὴν ἐπιδεικενμεθα προθυμίαν], and hearing of this water, that it has the power of Christ’s death and burial, we strongly believe, willingly come forward, and immerse ourselves. He – because he does not give little and what he honors us with is not little – welcomes those who come after death and burial, not giving a crown, not by giving glory, but with the Victor Himself, with Himself crowned.

60. Coming out of the water, we carry the Savior Himself in our souls, in the head, in the eyes, in the very entrails, in all the members, pure from transgression, freed from all corruption, as he rose, as he appeared to his disciples, and as he ascended , as he will come again, demanding this treasure back.

61. Thus, after we are born and sealed with Christ, He himself guards the entrances of life, lest we bring in any foreign species. By means of that by which, by taking in air and food, we maintain the life of the body, by this He penetrates into our souls and joins to Himself these two doors: the one as myrrh and fragrance, and the other as food. Because we inhale Him at the same time, but He also becomes food for us. And so, mixing and combining himself fully with us in every way, He makes us His body, and becomes to us what the head is to the other members. Therefore and through Him we participate in all good things, because He is the head, and from the head they necessarily go to the body.

62. This is precisely what we should admire, because we do not share with Him either in the wounds or in the death, but He Himself took them, but then, at the crowning, then He makes us His partakers.

63. This, therefore, is indeed a work of unspoken philanthropy, which is not far from reason and expediency [τῆς γινομένης ἀκολουθίας]. Because after the Cross we are united with Christ. Until He suffered, we had nothing to do with Him. Because He is Son and Beloved, and we are defiled, and slaves, and enemies in consciousness [τῇ διανοίᾳ]. After he died and the ransom was given to us, and the devil’s prison was destroyed, we entered into such liberty and adoption, and became members of that blessed Head. Hence, whatever belongs to the Head belongs to us.

64. Now, therefore, through this water we become sinless, we join His gifts through the ointment, and through this table we live one and the same life with Him. In the future we shall be gods with God [θεοὶ περὶ Θεόν], heirs of the same with Him, we shall reign with Him in the same kingdom, if only we do not voluntarily blind ourselves and tear the king’s tunic in this life. We must only strive for this in this life, so that we preserve the gifts [τὰς δωρεὰς ὑπομεῖναι], preserve the charisms [τῷν χαρίτων ἀνασχέσθαι] and not tear down the crown that God has woven for us with much sweat and labor.

65. This is the life in Christ which is contained in the sacraments. It seems to me that it is clear what human zeal can do for him. Therefore, he who wishes to speak about this should first consider each of the sacraments separately, and then it would be consistent to consider each action according to virtue [τῆς κατ’ ἀρετὴν ἐργασίας].

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[8] Literally, “crowned” (note trans.).

[9] That is, the lamb from the Old Testament Passover (note trans.).

[10] Cited by the author (trans. note).

[11] Mark 1:10.

[12] 2 Tim. 2:13.

Author: St. Gregory the Theologian

Reading the lower lines, one can hardly imagine that centuries separate us from the author. Some readers might exclaim, “Well, so nothing new under the sun! There have always been wicked bishops, always troubled times. And the Church has survived, so let’s not worry.” Yes, God is faithful, but we must realize that the “golden age” was called so not because of its tranquility and because the “spirit of apostasy” did not operate in it, but because there were pastors like St. Gregory the Theologian, St. .Basil the Great, St. John Chrysostom, and dozens of others whose voices rang out loud and clear and who called things by their true names. It was their unequivocal words “Yes, yes” and “No, no” to everything that happens in the Church that created the criteria of the church people so that they could distinguish the “spirit of the antichrist” and keep their conscience undefiled.

The coordinates of the text in Patrologia graeca are: 37:1166-1227.

225. But I will deny you, even if

you will hide behind your outward piety.

All this is just a trap, a trap.

You are like the artist who paints beautiful things

forms that are covered with torn, leprous-damaged skin.

Either portray beauty or do nothing!

230. But tell me this too, can we call ignorant people,

who left such important teachings and writings,

in which we hardly reach at least a small part of their deep meaning,

(although we have been taught the art of words since childhood),

for the explanation of which, in turn, so many books have been written and so much labor has been expended,

235. abundance of brilliant works,

which are the result of precise work written in all languages ​​and

distinguished by scientific talent and lofty interpretation.

How were the apostles able to persuade the cities, the kings, and the congregations,

who possessed the great power of eloquence,

240. when they were before the judges or in the theatres?

How were they able to convince the sages, the jurists, the haughty Greeks

(experienced in public speaking and skilled in eloquence)

and managed to expose them publicly,

if they were not sympathetic to this culture that you are not giving them knowledge of?

245. Perhaps you mean the power of the Spirit,

and that will be fair, but pay attention to what follows:

are you not yourself a partaker of the Spirit, and of course

you are proud of it. Why do you deprive those,

who seek to advance in it? But you, of course, to no avail

250. you attribute this negation to the nature of the Spirit and to the righteous.

It is the property of the First to breathe the Word,

thus the righteous are inspired

and therefore they are wise. In this way you are mistaken in your own words,

oh you, diligent talker namely

255. that which must be kept silent, that which we must hide within ourselves.

I know that the spirit of enemies is silent.[9]

It is better for him to be silent than to speak bad things.

Open the mouth for the Word of God to those

who speak rightly and shut the mouths of those who

260. which erupt with a wheezing snake hiss

and pour out fratricidal poison.

That’s how you are: what more can we add about ignorance?

In short, I will tell the truth

which way is better to look at things.

265. Once upon a time there were people remarkable like no other,

but not at all proficient in fine literature.

The idea is that each of our speech is double,

it consists of words and meaning, words resemble outer garments,

and the sense is like the body clothed in this garment.

270. As, moreover, in one case both components are good, in the other – only one,

and it also happens that both ingredients are useless: both the education and the talent of the orator.

We don’t pay much attention

on the outside of the speech, but we carefully monitor its content.

Well, this is our salvation, in the inner sense.

275. However, when clearly and openly set forth.

What is the use of the spring if

it is obstructed, or from the sun’s ray, if it is obscured by clouds.

Likewise the wise thought, when unspoken,

resembles an unbloomed rose,

280. she shows her

beauty then, when it feels the breeze of the wind, reveals its flower.

If beauty were always hidden,

then we would never be able to feel the charm of spring.

We seem most inclined to deliver our speech like this,

285. as did those who thought themselves unskilled in speech.

But can you really by your talent speak as inspired [as they]?

[If so, then] I would very much like to receive at least a little of your light.

Indeed, if Scripture is nothing,

so why did i waste so much of my time?

290. Why did I try in vain to “count the sand of the sea”,

joining in his labor days and nights,

that I may understand the meaning [of the Scriptures] at least at the end of my life.

If the Scriptures are good in themselves, then do not allow the works of the righteous

to be covered in cobwebs.

295. Use the simple speech of shepherds,

I have nothing against it: moreover,

i can talk too

I often enjoy a plain lunch more than a chef-made one.

In the same way I like plain clothes and external beauty,

300. not the artificial one, but the one given by nature.

“Let the mind soar,” and with that we shall be content.

No finesse – we’ll leave that to those who aspire to it.

Do not give me the arguments of [skeptics] Sextus and Pyrrho.

Out [to the Stoic] Chrysippus! Farther than Stagyrite.[10]

305. Do not get carried away by Plato’s sweet words.

Reject the beauty [of these sages], whose teachings you should abhor!

Express your philosophy through the simplicity of words.

You can be nice to us, even if you talk simply.

Teach us if you want, but really teach us!

310. [Say:] What is the Trinity to us? How does God unite and how, on the contrary, separates? Like at the same time

is one His holiness, nature, how He is One and Trinity. What is the nature of angels.

What is the nature of the dual world[11]

and true “foreknowledge”,

even if much of it does not seem right to most people.

315. What is the origin of the soul and the body,

of the laws, of the Old and the New [Testament]?

What is the meaning of the Incarnation of the One Who far surpasses the conceivable.

What is the coming together of unequal natures[12] for the sake of one glory?

What is the death of Christ to the resurrection and to heaven itself?

320. What is the resurrection of the dead and what is the Judgment?

What kind of life awaits the righteous and what kind of life awaits the sinners?

Tell me why “everything flows” and where does it stop?

If your Spirit has discovered any of this—

is it all, is it half

325. or only what the purity of reason allows you to know –

do not deprive [me too] of this.

But if you are completely blind, then why do you show the way when you yourself are deprived of sight.

O darkness of those who have a blind man for their teacher,

to fall with him into the pit of ignorance!

330. These [bishops] are such (and they are the least evil,

for though ignorance is evil, it is the lesser evil)

But what if we remember the bad ones,

because there are some even worse.

The ill-fated, despised dice for the game of life;

335. ambiguous in works of faith; respecting the laws of short-term gain,

not the eternal divine laws. Their words are similar to Euripus[13]

or of the lithe branches swaying back and forth.

They are a temptation to women, they are a poison that is pleasant to the taste;

they are lions in their attitude towards

the weaker, but they are a dog before those in power.

340. They are predators with a wonderful sense of smell for any feast,

they rub the thresholds at the doors of the powerful, not the thresholds of the wise.

They think only of their benefit, not of society’s benefit,

to do evil to their fellows.

If you allow me, I can also tell about their so-called “wise” deeds.

345. Some boast of their noble origin, others of their eloquence,

third with his wealth, fourth with his family.

And those who have nothing to brag about,

rise to fame thanks to their depravity.

But here is also what they present as “wisdom”: not possessing eloquence,

350. they bind by means of the law the tongues of those who are more eloquent than they.

And if there was any physical combat, just using your eyes and hands

you “wise men” would also drive out those who struggle.

Is this not obvious violence and obvious harm?

Who will endure all this? A riddle.

355. At the same time when already almost the entire universe

has received from God such a great salvation,

how many unworthy leaders we have [in the Church]!

I will shout the truth, even if it is extremely unpleasant.

I think there is a wonderful theater play going on:

360. now [we see] masks, but in time [we will see the real] faces.

I’m ashamed to say how things are, but I’ll say it anyway.

Though we are appointed teachers of goodness,

we are a workshop for all evils

and our silence screams (even if it seems to us that we are not speaking).

365. “Cunning is at the head – let no one worry about it!

Be one of the bad guys – that’s the easiest and it’s better.” The practice

becomes law.

Well, if someone, even under the influence of the teachers, can with difficulty turn to the good,

then when in front of him

370. there is a bad example, he is captured; it becomes like a stream running down a slope.

Here is the reason for it: some say that the [sea] eagle, using the rays of the sun

wisely judges the eyesight of her newborn chicks.

In this way, he understands which of them is real and which is not.

One throws out, admitting itself to be the parent of the other.

375. We easily put everyone on the chair

as long as they desire it, we make them chiefs of the people,

and at the same time we pay no attention to either the present or the past,

neither of their activity, nor of their preparation, nor of the circle of their acquaintances—

even to the extent that the “ring of these coins” can be recognized

380. and whether they have been purified by the fire of time –

but we hastily elevate those who seem to us worthy of this throne.

Indeed, if we know that in most

sometimes power makes the elected worse,

he which prudent man will offer him whom he knoweth not.

385. And if I, with such great effort, can only care for my soul

in the storms of life, how can you trust anyone

meet the helm of power

of such a great people, if you don’t want to sink the ship.

And at the same time when precious stones are hard to find

390. and healing herbs do not grow everywhere on earth,

and then when kranti is abundant everywhere,

and thoroughbred horses are bred in the homes of the rich –

why the superiors find them with such ease,

even more beginners who haven’t even put in the effort [at least a little].

395. Oh, quick change of manners! Oh, the random twists of the game!

O work of God entrusted to the dice!

Or: oh, comedian’s mask, unexpected

put to one of the most depraved and worthless of men:

and here before you stands a new watchman of godliness.

400. Truly great is the grace of the Spirit,

since the precious Saul is among the prophets!

Until yesterday you were among the mimes in the theaters (what happened,

besides the theaters, let someone else learn)

and now you yourself are an extraordinary sight to us.

405. Formerly you were a passionate lover of horses and threw ashes [out of anger] up to God,

as one utters prayers and pious thoughts.

The reason for this was either a fallen jockey,

or a horse that came second to the finish;

you were intoxicated by [even the faintest] smell of the horses

410. and you became like a madman and raging.

Now you are important, your look is full of meekness,

(aside from being secretly devoted to your old passions,

like, I think, the crooked twig that slips away

from the hand trying to straighten it and returns to the original position).

415. Dovchera through oratory sold you trials,

turning now to one side and to the other all that pertains to the laws.

By means of this you destroyed those whom justice should have saved,

and the criterion for you was the great reward.

Now you suddenly became a judge, like a second Daniel.

420. Yesterday, when he judged me with drawn sword,

you have turned the court into a lawful haunt of robbers,

he stole, doing violence mostly against the laws.

And how meek you are today! No one

you don’t change your clothes as easily as you change your manners.

425. Your daughter-in-law was among the effeminate dancers,

together with the Lydian women participated in obscene dances,[14]

he sang songs and was proud of his orgies.

Now you present yourself as the guardian of the chastity of virgins and married women.

How suspicious is your goodness, given your past habits.

430. Yesterday – Simon the Wise, today – Simon Peter.

Ah, what speed: instead of a fox – a lion.

Tell me, dear, how it came to be that you

who was formerly a publican or left some position in the army,

how you, who were once poor, afterwards surpassed Cyrus in wealth

435. Median, or Croesus or Midas

(having become the ruler of the house full of tears),

[how] he penetrated the Sanctuary and seized the throne.

How then did you manage to take everything by force,

and now you own it?

How, in the end, you conquered by force even the divine Mysteries themselves…

[9] See Matt. 9:32: “After the madness was cast out, the mute spoke” (trans. note).

[10] The City of Aristotle (note trans.).

[11] On speculative and material entities (ed. note).

[12] In Godman (note trans.).

[13] Strait with the unsteady waters (trans. note).

[14] The Lydian women had the reputation of being light women who, according to Herodotus, saved their dowry themselves through prostitution (note trans.).

“Woe to you, because you shut up the kingdom of heaven from men” (Matt. 23:13). This is said to the bishops, who neither themselves teach the people the way of salvation, nor urge the priests to do so; it was also said to the priests, who leave the people in ignorance and do not care to explain to them what is necessary for the salvation of their souls. Because of this, the people sink into spiritual blindness, and one part of the people remains convinced that they are walking rightly, and others, although they see that they are not on the right path, do not take the right direction, because they do not know how and where they should go .

Because of this, various senseless and stupid judgments appear among the people, and because of this, every evil teaching easily finds access to it. The priest usually thinks that everything is fine in his parish, and takes action only when this evil is already growing and coming out. But then nothing can be done. As a fundamental duty of his conscience, the priest must accept the improvement of adults in the knowledge of the Christian faith, and prepare the young generation from their first conscious years, explaining what they need and what they should know.

St. Theophanes Prisoner

* * *

How can the shepherds preserve unharmed the Body of Christ, which wrestles not against the flesh, but against invisible forces, if they do not possess a virtue far superior to that of other men, and do not know every treatment useful for the soul?

St. John Chrysostom

* * *

Why do you hold on to evil so stubbornly? Why do you with all your might insult virtue? Why do you desecrate the temple? Why do you not tremble, blaspheming the divine ordinances? Why do you make people who pay attention to your life think that they are harmed in the sacraments themselves? If you don’t fear God, who shows long-suffering towards you, at least respect people! If you are not afraid of the Court, then at least try to keep a good opinion of yourself! If you think that nothing will reach you after leaving this world (this is what your actions say), then be afraid of the chorus of ridicule! If you consider this to be nothing, be afraid of the overthrow! People, seeing how you touch the holy Sacraments with impure hands, will all flee from you and decide to stay away from the Sacraments rather than accept from impure and filthy hands the Pure Gifts… What shall we call you if we have to tell the truth? And what can we tell you to save you from this madness? What should we write to you to make you stop this unnecessary and sinful work? Either stop committing iniquities, or remove yourself from the Holy Table, so that the graduates of the Church can approach the Divine Mysteries without fear, without which it is not possible to be saved!

St. Isidore of Pelusia

How will you, the defiled one, sanctify others? How will you, the unclean, cleanse? First you must cleanse yourself and then cleanse. First you must stop blasphemy and then you will be a priest. Stop ruining not only your soul, but many others for whom Christ died!

St. Isidore of Pelusia

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Woe to the shepherd if he, with his temptations, opens the way to iniquities for his sheep.

St. Tikhon Zadonsky

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If the pastor or any other teacher falls into a great sin, his fall will be heard far and wide, and it will seduce many people. It is not possible, indeed not possible, to hide the downfalls of the pastor and the teacher, however much they try to hide them.

St. Tikhon Zadonsky

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Fear God, not man. If you fear man, you will be humiliated by God. And if you fear God, you will be honored by people.

St. John Chrysostom

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If, professing that there is a God, you act as one who thinks that there is no God, do not your deeds bear the condemnation of your words, and do not your morals and morals refute your assertions? Therefore, confirm with your deeds that there is a God, so that both your words and your morals preach this. Only then will the listeners believe your words. If you talk and don’t act, no one will believe your words.

St. Isidore of Pelusia

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Until my flesh is conquered by me according to my efforts, until my mind is purified, until I am nearer to God than others, I consider it unsafe to take upon myself the care of souls and the mediation between God and men , which is actually the priest’s duty.

St. Gregory the Theologian

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My child, know that in the last days, as the apostle says, hard times will come. And here, as a result of the impoverishment of piety, heresies and schisms will appear in the churches, and then, according to the predictions of the holy fathers, there will be no people experienced and skilled in the spiritual life on the holy thrones and in the monasteries. Because of this, heresies will spread everywhere and deceive many. The enemy of the human race will work cunningly to lead to heresy, if possible, even the elect. He will not start rudely rejecting the dogmas about the Holy Trinity, about the Divine dignity of Jesus Christ, about the Holy Mother of God, but he will imperceptibly start to distort the Tradition given by the Holy Spirit to the Holy Fathers – the teaching of the Church itself. The insidious designs of the enemy and his devices will be noticed by few, the most skilled in the spiritual life. Heretics will take power over the Church, they will place their servants everywhere, and piety will be neglected. But God will not leave His servants without protection and in ignorance. He said, “By their fruits you shall know them.” Here you too, by their fruits, by their heretical actions, try to distinguish them from the true shepherds. These spiritual thieves squander the spiritual flock “and they enter the sheepfold and jump over from somewhere else”, as the Lord says, that is, they will enter by an unlawful path, violently exterminating the Divine statutes. God calls them robbers.

Indeed, first they will persecute the true shepherds and send them into exile, because otherwise they will not be able to scatter the sheep. Therefore, my son, when you see an insult to the Divine order in the Church, to the patristic Tradition and the order established by God, know that heretics have already appeared, although perhaps for a while they will hide their wickedness or pervert the divine faith unnoticed , so that they can even more successfully seduce and entice the inexperienced. Persecution will be not only against pastors, but also against God’s servants, because the devil who leads the heresy does not tolerate piety. Recognize them as wolves in sheep’s clothing – by their proud nature, lust, lust for power. These will be slanderers, traitors, sowing enmity and malice everywhere, that is why the Lord said: “by their fruits you will know them”. True servants of God are humble, brotherly and obedient to the Church.

There will be great concern from the heretics towards the monks, and the monastic life will then be in contempt. Abodes will become scarce, monks will decrease, and those who remain will suffer violence. Those haters of the monastic life, who have only an apparent piety, will try to sway the monks to their side by promising them patronage and life’s benefits, and will threaten the disobedient with exile. From these threats to the faint-hearted then there is great humiliation.

If you live to those times, my son, then rejoice, because then for the believers, who have not acquired other virtues, crowns will be prepared solely because of their standing in the faith, according to the words of the Lord; “Everyone who confesses Me before men, I will also confess him before My Heavenly Father.”

Fear, my son, lest you offend the Lord your God! Fear not to lose the crown prepared by the Lord! Fear not to be rejected by Christ in outer darkness and eternal torment! Manfully stand in the faith and, if need be, gladly suffer exile and other sorrows, for with you will be the Lord and the holy martyrs; they will happily watch your feat. But woe in those days to those monks who have attached themselves to property and wealth, and who for their love of peace will be ready to submit to heretics. They will lull their conscience, saying: “We will preserve or save the abode.”

With heresy, the devil will also enter the monastery. Then the abode will lose its sanctity and be mere walls, suddenly grace will completely depart from it Until the end of the world. Then they will choose secluded and desert places.

 Do not be afraid of sorrows, but be afraid of the insolence of the heretics who seek to separate man from Christ. That is why Christ commanded us to consider them pagans and publicans.

And so, my son, strengthen yourself through the grace of Jesus Christ! With joy rush to the feats of confession and suffer the sufferings as a good soldier of Christ, who says: “Be faithful unto death and I will give you the crown, and I will reveal life to you.” To Him be power and glory together with the Father and the Holy Spirit forever and ever. Amen.

Rev. Anatoly Optinskyi