Book on Christian Life

Preface

Even if someone were a king over the entire universe and possessed all earthly riches, he could not redeem his own soul, even if he gave all the wealth of the world. Neither can all worldly nourishments, fine garments, fleeting rest, or comfort bring any relief to the soul when it is eternally tormented.

Beloved readers in God, as you read this divinely inspired little book, if you find any discrepancy that has crept in through my negligence or ignorance during copying, which does not agree with the original book, I beseech your love, for the Lord’s sake, to forgive me, and you yourselves will receive forgiveness from the Lord, according to the word: “For with the same measure that you use, it will be measured back to you.”

This divinely inspired little book, entitled “Instruction on Christian Life,” has been copied from a book compiled from Holy Scripture through the diligence and labors of the superior of the Kineshma region, Trofim Ivanovich, who reposed in the Lord in exile and was glorified through exhaustion.

It is recounted thus in the book “Patristic Letters,” Part One, Chapter One, in the questions addressed to the elders of the Preobrazhenskoe Cemetery in Moscow during the time of Ilya Alekseevich Kovylin, in the year 7313 (1805), on the 26th day of April; and in Chapter 102, in the replies to Alexei Nikiforov in the year 7318 (1810); likewise in the same book, Part Two, Chapter Two, in the conciliar response letter from Moscow to Saint Petersburg confirming the 18 articles set forth in Saint Petersburg by the Petersburg spiritual assembly in the presence of Ilya Kovylin and Kalina Kastsov, concerning the confirmation and observance of Christian rites, in the year from the creation of the world 7317 (1809).

And this little book, in its spiritual understanding, fully agrees with the aforementioned conciliar decrees previously held by Christians, as is explained in it on page 335. It is truly beneficial for Christians—not those who are called Christians in name only, but true Christians who desire to flee temptations and seek the salvation of their souls. This is especially so in the present time, corrupted by delusion, storm-tossed by passions, and guided by no one. For not only are there no sacred persons to guide the human race into the Kingdom of Heaven, but one cannot even see simple, experienced men who kiss and counsel others to kiss and unwaveringly preserve the tradition of our Mother—the Holy, Conciliar, Immaculate, Apostolic Church—persecuted by the serpent and nourished in the wilderness.

How is she persecuted? Behold: “And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent.” (Old Church Slavonic Apocalypse, Chapter 25, verse 152; Pandects, Part 8, Chapter 81)

Interpretation To this poor woman—that is, the Church of Christ—were given two wings of a great eagle, meaning the two Laws, the Old and the New. With these the woman flies, strengthening herself and fleeing heretical teachings.

Hear whither she flies! You will hear: into the wilderness—that is, to people who are simple and not wise in worldly terms, of whom the Lord said: “For You have hidden these things from the wise and prudent and have revealed them to babes” (Luke 10:21, slightly adapted). And thus she is to be nourished there until the will of the Lord.

Thus far the Apocalypse.

Others understand the wilderness as the Christian desert life—empty and removed from all worldly vanities, without marriage, exercised in the unchanging fulfillment of apostolic and holy-fatherly traditions, despised and persecuted by all heterodox. There the woman—that is, the true Christian faith—is to dwell.

Similarly, according to the apocalyptic prophecy, it is signified also by the holy prophet Daniel (Book of Theodoret, Bishop of Cyrus, on the Vision of the Prophet Daniel, Moscow Synodal Press, 1816, Chapter 12, page 312): “When the scattering of the hand of the holy people is finished, they shall understand these things.”

The beginning and perfection of Christian life—how every Orthodox Christian ought to live, complete his life in the commandments of the Lord, and fulfill the law handed down by the holy fathers; without doing these commandments it is impossible to live rightly or to be saved.

Chapter 1 On the Veneration of the Lord’s Feasts

On the feasts of Christ, of the Most Pure Theotokos, and of the great saints, and on all Sundays, one must celebrate as the Typikon commands—or rather, as the Lord Himself and the tradition of the holy fathers command—and do no work at all on these Sunday feasts, neither small nor great, neither buy nor sell. And whoever regards these lawful commandments as nothing and does not fulfill them, let him be accursed by the law of God. As David says: “Cursed are all who stray from Your commandments.”

These commandments of the Lord were given to us from the beginning, as God spoke to Moses: “Observe My sabbaths, for this is a sign between Me and you… Whoever profanes it shall surely be put to death; whoever does any work on it, that soul shall be cut off from among his people. Six days shall work be done, but the seventh day is a sabbath of rest to the Lord God” (cf. Exodus 31:13–15; Numbers 15). “Whoever does any work on the seventh day shall surely be put to death.” And when the children of Israel in the wilderness gathered wood on the sabbath day, the Lord said to Moses: “The man shall surely be put to death.” And the children of Israel stoned him with stones. Again the Lord said to Israel: “Remember the sabbath day” (Exodus 20). Six days you shall labor and do all your work, but on the seventh day you shall do no work—you, nor your wife, nor your son, nor your daughter, nor your manservant, nor your maidservant, nor your ox, nor your donkey, nor any of your cattle, nor the stranger who dwells with you.

In the same spirit, under the New Grace it is declared (Rule of the Holy Apostles 1): We, Peter and Paul, apostles of Christ, command the servants of Christ concerning human works: work six days, but from the eighth hour on Saturday cease all work, hasten to the church, and with fear keep vigil, praying attentively. Men, women, and children shall stand until Sunday morning; after the holy liturgy is dismissed, return to your homes and keep the feast until Monday morning, and only from the second hour begin your work again.

Likewise the venerable Macarius, taught in a vision by an angel of the Lord, instructs us to keep the Sundays and feasts of Christ and His saints. Whoever does not keep them as commanded counts the Lord as nothing, dishonors His Most Pure Mother, and despises His saints. Moreover, he brings a curse upon everything in his house, burns his entire house with spiritual fire—that is, the wrath of God—utterly destroys his soul, and becomes subject to eternal torment.

See more fully on this in the book Alpha and Omega, Chapter 88; Nomocanon, Rule 158; and the Zinar.

On Sundays and feasts we are commanded not to work but to come to church as befits Christians. Whoever works on those days shall be excommunicated. The Sixth Ecumenical Council says: “We must not only pray but also listen to the divine services.” And in Proverbs it is said: “He who turns away his ear from hearing the law, even his prayer is an abomination.” If a priest does not preach the word of God and does not teach the people how to live in faith, let him be deposed according to the rule of the holy apostles.

Again, recall the aforementioned Macarius conversing with angels. The saint asked the angel: “Tell me also about those who profane the holy day of Christ’s Resurrection, that is, Sunday.” The angel answered: “Woe to them, for great torment awaits them… cursed are such people both in this age and in the age to come.”

Chapter 2 How All Orthodox Christians Ought to Celebrate Bright Week

Bright Week—that is, the Resurrection of Christ—the entire bright and most radiant week must be celebrated, and one must in no way touch any work, neither small nor great, that is, perform any labor. For Holy Scripture teaches us to do no work at all during the entire Bright Week. Thus it says (Gospel of Thomas, apocryphal reference): just as one day and one feast, so the whole week is to be observed.

Likewise Athanasius of Alexandria in his Discourse on Holy Pascha: “This is the day which the Lord has made; let us rejoice and be glad in it.” And the holy Church has conciliarly received that this day is to be celebrated throughout the entire Bright Week as one single day, with unanimous victorious hymns and spiritual rejoicing, prefiguring the eighth day of the age to come—the incorrupt resurrection of us all and eternal rejoicing.

Likewise the great old-written Synaxarion, Word on Holy Pascha: Let it be known to all that Bright Week is one single day, and the entire Bright Week is to be celebrated as the one day of Holy Resurrection. And again in another word: Therefore the holy fathers commanded the faithful to celebrate this entire week. And further below in the same word: All the faithful must spend this week in purity as one single day.

Thus we must follow Holy Scripture and heed the understanding handed down by the holy fathers. We must not follow the customs of certain regions where, in some lands, people consider it permissible to do all kinds of work beginning with mid-week of Bright Week. This is utterly contrary to God. If it is forbidden to work from the middle of the week, then it is all the more required throughout the whole week—that is, from noon on Sunday one must not work. Let there be upon such people neither God’s blessing, nor that of our fathers, nor the counsel of all our brotherhood to act thus. For we must look not only to the faithful but even to those who have fallen away from piety: even they do not act thus (the so-called Christians), but celebrate the whole week. How much more ought we to celebrate, to rejoice spiritually, and to spend this entire Holy Week honorably and in a manner pleasing to God! Then the Almighty Lord will fill us with every good and profitable thing for soul and body, reward His servants richly with every abundance, and they shall never be impoverished.

Therefore, according to Holy Scripture, the faithful must celebrate in the joy-creating light (Athanasius of Alexandria) as the light of the Resurrection, the foretaste and deliverance from the dark abysses of hell.

Likewise the holy apostles Peter and Paul say (Prologue, March 27): We call Saturday [a day of rest] because of the completion of creation, and Sunday because of the Resurrection. Let servants celebrate the entire Great Week and the week following it—one for the Passion of Christ, the other for the Resurrection.

Thus far from the ordinance of the holy apostles.

Many holy writings unanimously testify everywhere concerning this most holy week of Christ’s Resurrection and command that the entire week be celebrated and honored as one single day, that one exercise oneself in reading the divine Scriptures, and that no work, neither small nor great, be done, because the holy fathers established this entire holy week as one single day for celebration and spiritual rejoicing, constantly coming to the praise of God, reading the holy and divine Scriptures, and listening attentively.

Young people must not be given freedom to go out to any god-hateful and all-destructive games. If parents permit their children to go to games or to watch others play, then such parents, consenting to evil and to the destruction of their own souls and those of their children, shall all be excommunicated from the church.

If they repent of such perdition, they shall be appointed—not to the usual beginning penance—but to a thousand bows before the whole brotherhood (waist bows and lower, but not full prostrations, because it is the day of the Resurrection), and afterward ask forgiveness of all the brothers and sisters. Not only the children but the parents with them must perform these bows.

If they fall again into the same sin, they shall be excommunicated for six weeks. If they repent again, they shall be appointed to a thousand full prostrations before the whole brotherhood and ask forgiveness of all; they shall not be simply readmitted into homes.

But if they unrepentantly cling to their customs (Korinchaya, folio 261) and prefer to serve pleasures rather than the Lord, and will not accept the life of the Gospel, then we have not a single word in common with them. Again: if any unrepentantly hold to their customs and do not cease sinning, we have no communion at all with such people. For we hear from Scripture: “Save yourself, and save your own soul.” Take heed lest, by associating with the incorrigible, you destroy yourself. Behold this wisely.

Chapter 3 On Conciliar Singing on the Feasts of Christ

On the feasts of Christ, of the Theotokos, of the great saints, and likewise on Sundays – that is, the days of the Resurrection – wherever the praise of God and the divine service are performed, one must come diligently and without laziness to that gathering and not separate oneself from the conciliar assembly of the brethren. As Scripture says (Korinchaya, Rule of the Holy Apostles 9):

If someone says, “It is not possible to gather in church because of unbelieving heretics, so we gather at home for singing,” even according to this, the Holy Scriptures in many places command and greatly praise the brotherly conciliar gathering for the praise of God – it is impossible to recount them all. Behold, in all the sacred writings concerning this matter: the Gospel for the Nativity of John the Forerunner, Sunday 27; Discourse, beginning 121; the venerable Abba Dorotheos, Discourse 10; Nikon of the Black Mountain, Discourse 1; the Gospel for Sunday 21; and in the Book on the Priesthood, folio 373, it is said: “Where two or three are gathered together in My name, there am I in the midst of them.” If Christ says He is in the midst even where two or three are gathered, how much more is He among you!

He who prays alone and hides cannot receive what he who prays with many will receive. Why? Because even if he lack personal virtue, the concord of many has great power. “Where two or three are gathered,” says the Lord. Why two? If there were only one, would You not be there when he gathers in Your name? The Lord answers: “I desire that all be together and not torn apart.” Therefore let us build one another up, let us be bound by love, let no one separate us. Holding fast in this way, let us do all things and extend a hand to one another, that our praise may be yours and yours ours in the day of our Lord Jesus Christ. Behold the joy, the consolation, and the praise that come from gathering for the praise of God!

For this reason, the divine Scriptures everywhere command us to gather for the praise of God. The apostolic discourses likewise teach: “Where two or three are gathered in My name, there am I in the midst of them.” Where Christ is, there must also be angels, archangels, and the other powers. We see in Scripture that even in times of persecution and distress, the Christians of old gathered not only in houses but even in fields for divine service. Great and most praiseworthy indeed is common prayer. For it is written: when many together say even once “Lord, have mercy,” it is worth more than a thousand psalms recited by one standing alone (Catechism, Chapter 61; Korinchaya, Sixth Ecumenical Council, Rule 81).

No one can be saved apart from the union of the Church, and “Church,” according to Scripture, means the house of every Christian.

The sacred rules concerning those who neglect this say: Whoever remains outside the church for three Sundays without great necessity or affliction – if he be a cleric, let him be deposed; if a layman, let him be excommunicated. This deposition and excommunication are pronounced for laziness and negligence.

If anyone begins to reason that it is more pleasing to God to pray alone rather than in common, Scripture has no fellowship with such people. Concerning them it says (Zinar 102): Whoever says, “It is better to pray by oneself than in church,” let such a one be anathema. Again: Those who of their own will turn away from prayer and singing and wander like cattle, let them be excommunicated and set to repentance for one year, doing 100 bows each day.

Therefore I beseech and fall down before all who abide in Orthodoxy: do not separate yourselves from the church assembly, do not withdraw from brotherly union, do not turn aside from the praise of God. Rather, make haste to be present at the beginning of every service. Moreover, come in humble attire; do not adorn yourselves with costly garments nor cover yourselves with bright-colored veils.

Chapter 4 On the Church Cycle, How All Christians Together Must Fulfil It

All Orthodox Christians must fulfil the church cycle; without it one cannot exist at all, nor go to work, nor even eat if one has not first fulfilled it. Scripture testifies to this (Nomocanon, Chapter 57; Zinar): If a presbyter or monk does not read the 1st Hour, 3rd Hour, 6th Hour, and 9th Hour, he is not worthy to eat.

Likewise Basil the Great in his book on asceticism says that this has been commanded to all and is necessary for our life; the prayers appointed for the hours must not be despised. Nikon of the Black Mountain says: Always watch yourself and strive to fulfil your rule – that is, the hours and the most necessary vespers and the rest. And again: Always have sorrow if you fail to fulfil these things.

The Book of Penances says (Chapter 11): Whoever succeeds in fulfilling all these with fear, humility, love, and a pure conscience will be great before God and will receive great reward. This is the ladder that leads to heaven and the fiery chariot.

The holy rules say (Nomocanon, folio 78): If any presbyter, deacon, monk, or reader knowingly neglects matins, the hours, and vespers – even if he be on a journey – and despises his rule, let him be forbidden communion for two years and do bows.

In agreement with this, the author of On the Faith says (folio 349): On ordinary days we are all obliged to fulfil the midnight office, matins, the hours and inter-hours, vespers, and compline. Metropolitan Photius in his epistle says: Since all are obliged to do these things – vespers, compline, midnight office, and matins – let all the right-believing make haste to fulfil them.

Archbishop Simeon of Thessalonica likewise commands the fulfilment of all the aforementioned services (Chapter 83). The hermit Philimon says: Strive, O man, with all your strength to fulfil and keep the 1st Hour, 3rd Hour, 6th Hour, 9th Hour, vespers, and the nightly services.

The great Macarius likewise commands the same: Let your prayers be reverent and undisturbed before God – the 1st, 3rd, and 9th Hours, vespers, compline, midnight office, and matins – which, by the grace of God that strengthens you, you are obliged always to fulfil. This is good and profitable. The Small Catechism (folio 29) gives this as the first commandment: First of all, every day according to Christian custom, perform the proper piety – either by listening to the singing in church or by yourself zealously fulfilling matins, the hours, vespers, and compline.

The Great Lenten Synaxarion (Monday of the 3rd week) says: Those who know how must always sing matins, the hours, vespers, and the hymns to the Theotokos. Whoever fails to fulfil these deprives himself of the light of God.

The Horologion (Mogilev edition) explains how even busy people are to pray the church cycle: If one is unable to fulfil all the above or is unlettered, let him instead perform full or waist bows according to the Typikon of the Holy Church on the appointed days, and in no wise postpone it – even if someone has very heavy labor, except for those bedridden with illness. Even they must ceaselessly keep the Jesus Prayer, the remembrance of death, and the confession of sins.

Concerning those who postpone or fail to fulfil it out of laziness, Scripture says (Nikon of the Black Mountain, Discourse 29): Whoever transgresses this commandment, let him be accursed.

Nilus of Sora likewise terribly forbids failure to fulfil the church cycle (Chapter 15). Whoever has no care for his rule, let such a one know (Prologue, February 10) that he has fallen into the Messalian heresy or will soon fall into it.

We give good counsel also to those who travel on the roads without necessity and abandon their appointed rule though they could remain in one place and support themselves by their own labors: such people greatly destroy and grievously wound their souls. As Scripture says about them (Ancient-Written Christian Life).

Those who do not daily have the aforesaid care for their rule with understanding can never acquire a pure conscience in their life; they pass their days in forgetfulness and blindness as though they see no light, stumbling in darkness in every matter. From this come untimely wanderings, the breaking of the fast, and slackness concerning one’s established rule. From this again comes blindness and darkening of the mind, and finally complete insensibility to one’s own lack of understanding – together with many other and worse consequences which we will not enumerate. The divine Scriptures with great prohibition excommunicate such people, saying: “Cursed are all who stray from Your commandments,” and again, “Cursed is everyone who does the work of God negligently.”

For the one who despises his rule destroys his own soul and sets a stumbling-block and perdition for others. Woe especially to superiors who do not firmly and steadfastly teach this and, out of human weakness and people-pleasing, let it slide. Woe also and great torment await parents who have Christian children yet care nothing for their prayer. And there are many other such things that everywhere ceaselessly reprove us and guide us to what is good.

Therefore everyone who desires salvation must carefully and diligently keep and fulfil the appointed cell and church rule established and handed down by the holy fathers, and in no wise abandon it – even in the most pressing or laborious time. Rather remember the word spoken by the Lord: “Seek first the kingdom of God and His righteousness, and all these things shall be added to you.”

Chapter 5 On the Fulfilment of the Church Cycle by Simple Folk – How to Perform It on Feast Days

It is easy for all who abide in Orthodoxy to preserve this statutory tradition. It is this: On the feasts of the Lord and on Sundays, apart from the divine services where the brethren gather for the service, one must listen attentively to the conciliar singing and reading and stand without leaving. On ordinary days, wherever one lives – whether alone, or two, or three in one house – they must all pray together every day for vespers, compline, matins, and the hours. The cell rule one then fulfils separately according to one’s own desire.

We only beseech you, brethren united by the spiritual bond in Christ for the salvation of your souls: never postpone these statutory prayers, but fulfil the rule and the church cycle every day without laziness, striving diligently.

Moreover, we offer this good counsel: Where in some village or settlement people live in different houses, one or two in each, and there are no books or service, on feasts and Sundays they should all gather together in one house (if possible) and at least stand with the Psalter or with prayers. This is exceedingly good, pleasing to God, praiseworthy for piety, and saving for souls. For the Lord loves good counsel and commands all to abide in undivided love. As the Lord Himself says again: “Where two or three are gathered in My name, there am I in the midst of them.”

I only beseech and fall down before all who abide in Orthodoxy: do not postpone prayer and supplication every day; keep the established tradition and the holy-fatherly ordinance unalterably and unchangingly even to the end. Only let them gather not to jest, nor to speak idly, nor to judge anyone, and thus we shall be made worthy to receive the blessing of the Lord.

Chapter 6 On the Cell Rule, Which One Must in No Wise Abandon

Every Christian must fulfil his cell rule with great diligence, much zeal, and contrition every single day and despise not a single day. For this is our saving hope. The fulfilment of this rule is the path that leads to the Kingdom of God; it makes a person alive in soul and body; it establishes him firm and steadfast in the holy faith.

Scripture says about those who despise the rule (Nomocanon, Rule 87; Zinar): Whoever despises and does not fulfil his rule, God counts such a person as dead. And if God counts a person dead, of what use is a dead man except to be buried in the earth? Truly the divine David speaks rightly: “The dead will not praise You, O Lord, but we the living will bless the Lord.”

If you wish to be alive, O Orthodox Christian, fulfil your rule without laziness. Scripture reveals something even more fearful about those who abandon their rule (Christian Life): Whoever is negligent about these things and is overcome by laziness or for any other reason, let such a one know that he falls under the same condemnation as those who have fallen away from the church’s law and tradition – he is subject to heresy.

Behold here and be afraid! Everyone who desires salvation is counted together with those who have fallen away from the Orthodox faith for abandoning his rule and is likened equally to heretics. Again Scripture says about such people (Christian Life): Some think in their mind that they pray, but in deed they do not fulfil it. Some imagine they pray in the Spirit, yet are too lazy to labor bodily in prayer – such a one deceives himself. For spiritual things are born from bodily, as the ear of grain from the bare seed. Thus bodily things always precede spiritual, visible precede invisible.

Again on the same (Christian Life): A monk – and likewise a true Christian – must not despise his appointed rule. Others hand down this teaching: “As much as we can, when we can, we do,” not as though they lacked saving observance or any appointed rule, but they pass their days in slackness – especially in ignorance or inattention. Holy Scripture says about such: He who does not look after his own house is like the wind. Again: He who walks his path without understanding walks in vain – that is, his going and his staying are empty and void. And it pronounces prohibition: “Cursed,” says the prophet, “is everyone who does the work of God negligently.”

The sacred rules say about such (Zinar, Chapter 188): Whoever is negligent concerning the daily and nightly prayers which must be fulfilled with fear and trembling – let him be anathema.

One must fulfil one’s rule with full prostrations every day except Saturdays, Sundays, and great feasts; on all other days throughout the year full prostrations are always laid down and never changed. The extent of the rule, however, is according to each person’s strength: some great, some middle, some lesser.

As Christian Life again says: Even if someone through weakness cannot fulfil the entire handed-down rule, let him do half, or a third, or a quarter – according to each one’s strength – only let us not be lazy about our salvation as far as we are able. And let no one judge his own appointments by himself or by self-will; let this not be, but let him follow spiritual fathers, ask them, and obey – not heeding his own understanding.

One must stand at one’s rule with fear and attention (Zinar, Chapter 88). If a monk laughs or talks without need while at his rule, let him receive a penance of 80 bows.

Here is a fatherly discernment offered to those who wish it:

• Great rule: 300 full prostrations, 600 Jesus Prayers, 10 lestovkas (léstovki) of waist bows to the Theotokos, plus 17 verses “Rejoice, O Virgin Theotokos” with a full prostration each; 17 full prostrations for the Passion of Christ (“I bow down to Thy Passion, O Christ”); 17 full prostrations to the guardian angel (“Holy Angel of Christ, save me, Thy sinful servant”); then 100 waist bows to all the saints (“All saints, pray to God for me a sinner”).
• Middle rule: 108 full prostrations, 300 Jesus Prayers, 100 waist bows to the Theotokos, the same 17 each, 100 waist bows to all saints.
• Lesser middle rule: 100 full prostrations, 200 Jesus Prayers, 100 waist bows to the Theotokos, the same 17 each, 100 waist bows to all saints.
• Smallest rule (for very young children and those with extremely heavy labor): 50 full prostrations, 100 Jesus Prayers, 50 waist bows to the Theotokos, the same 17 each, 50 to all saints, and the dismissal.

Therefore I beseech and fall down before all who desire salvation: do not postpone or forget your rule, but fulfil it daily, that the Lord may not forget to have mercy on you in this age and in the age to come. And if because of summer labor it is impossible to fulfil the (full) rule, then in winter make haste to fulfil the summer rules. But without a rule you cannot remain even one single day throughout the whole course of your life.

Chapter 7 That All Orthodox Christians Must Come Promptly to the Beginning of Every Divine Praise

To all who abide in the Orthodox faith and do not live far from the place of divine praise: as soon as the call is given or the appointed time arrives, such persons must hasten and make all speed to be present at the very beginning of every act of divine praise and apply themselves with all diligence to this soul-saving work of prayer. They must postpone it for no reason, however small, and for no kind of work.

For this cause the Scriptures command us thus in all the great and middle Typika and in the other holy books: the Son of the Church, Nilus of Sora, the Starchestvo, the Book of Penances, and Basil the Great—all unanimously say and command that we come quickly and diligently to the beginning of every church singing, that we leave it for no work, and that we pay no heed to careless people who do not wish to be saved, whether out of laziness, sleep, or being “too busy.”

For truly, according to Scripture, the prayers of all such are not acceptable to the Lord. It has been said to all: a beginning that is careless and an ending that is rejected—such prayer is not accepted by God. Whoever postpones because of sleep or being “too busy” is not like those who come from the very beginning; those who come from the start will truly receive great grace and mercy from the Lord in this age and in the age to come.

Some careless people quote the divine Chrysostom’s Paschal homily: “The Lord receives the last even as the first.” But that word is spoken not about the divine service, but about those coming to faith or to repentance. Concerning the service, listen attentively to what the holy Typika say.

Therefore the summons is given from the beginning—by the wooden semantron and the bells. If late-comers’ prayer were acceptable, there would be no need for the call or the ringing; everyone would simply come at the dismissal of the last hymn.

Every person who desires salvation must also know this: when at matins the first reading from the Holy Gospel or from other books is read, all who are seated must listen with great attention and not go out for any reason except the most extreme necessity. At the other canons one may go out once only for natural need, and even then with great self-condemnation and humility; upon returning, one must make two waist bows and one full prostration, ask forgiveness of the brethren, and then stand again. One must never in no wise go out simply without need.

Thus the venerable Ephrem teaches (Discourse 107): “I beseech you, do not go out of the church, nor stand in it conversing, nor pass the hour of divine service without fear. Let us stand with fear and trembling, eyes cast down, mind lifted upward, crying out in the heart with silent sighs.”

If we carefully keep ourselves and preserve all that the Scriptures have spoken, we shall receive great and rich mercy from the Lord God in this age and in the age to come.

Let this also be wisely understood by all: if because of great necessity or distance of dwelling someone cannot arrive at the beginning, let him afterwards ask the superior and inform him when he arrived at the service; the superior will then appoint him to pray according to the measure of the time missed.

O brethren and fathers, I beseech and entreat you: do all these things according to the judgment of the superiors; in no wise give yourselves over to your own will or follow it, but attend to the Holy Scriptures.

Chapter 8 That One Must Fear Hasty Speech in the Praise of God

Let it be known to all who desire salvation, to live in understanding, to keep the law of God purely, to preserve the commandments of Christ and the ordinances of the holy fathers with discernment, and to make themselves pleasing to God and beloved of men: one must carefully guard oneself in the church order—that is, in the singing of psalms—with good order and skill. This means: speak neither hastily nor boldly; pause at the full stops, do not forget the commas, and above all fear God and bring one’s soul into the fear of God by measured and slow speech.

Those who listen are moved to contrition by such measured words, and many shed tears from outward slow speaking. But if one sings the psalms and other hymns of praise boldly, quickly, incessantly, and without pausing at the stops, he profits his soul nothing—rather he destroys it, receives no small harm, and gives no benefit to the listeners. Because of such rapid speech they cannot hear the words distinctly and understand nothing. The reader himself will receive double perdition for their souls, for he will truly be condemned for his negligence and will lead the listeners also into great perdition because of his manner of reading—they hear nothing at all.

Alas for the lack of understanding that brings such perdition! Is this not perdition? Even in outward speech: “If someone speaks carelessly before a lord or before his brother, he will not receive honor but rather dishonor, mockery, and beating. How much more will one receive condemnation before the Lord God and His saints for unworthy speech!”

Scripture clearly says the same: “We must be exceedingly diligent that disciples not speak hastily, but speak according to the strength of higher understanding. If understanding does not keep pace with the teaching, there is great hindrance to the tongue of the disciples, and even greater offence to God and great sin to our souls. We should choose what is better. For cursed (says Scripture) is everyone who does the work of God negligently, and we know that the teaching of letters is the work of God.”

Again: “If you teach disciples in this way, you will receive mercy and blessing from God, praise from men, and your disciples will have strength in their tongue, understanding in their mind, and purity in their speech.”

Likewise Patriarch Photius of Antioch (in the Book of Cyril, Epistle 5) says: “One must guard against haste in words. Rapid speech in ascetic conversations and exercises is not easily overlooked; it is neither virtuous nor blameless, and especially in commandments and in city and common affairs it is base and deadly.”

Therefore we too must know and understand all these things wisely, lest we anger the Lord God rather than appease Him, and lest by this hasty speech we not only fail to have mercy on our own soul but destroy it and receive no mercy from God. Let us therefore guard ourselves carefully.

Chapter 9 On Statutory Full Prostrations

The full prostrations appointed in the church cycle must in no wise be despised or omitted except on the great feasts of the Lord and of the Theotokos, on Saturdays, Sundays, and the feasts of the great saints. On those days alone full prostrations are omitted both in the cell rule and in the church cycle; the entrance bows, exit bows, and those at “More honourable than the Cherubim” are all made as waist bows. Only after “It is truly meet” is a full prostration never changed.

This is written by the holy and God-bearing fathers of the First Ecumenical Council (Rule 2) and of the Sixth Ecumenical Council (Rule 90) that one must not bend the knee on any Sunday or during the fifty days of Pascha. Nikon of the Black Mountain says the same (Discourse 57).

On every Saturday, Sunday, and feast of the Lord, of the Theotokos, the Nativity and Beheading of the Forerunner, of the apostles Peter and Paul, of John the Theologian, and other temple and all-night-vigil saints, the entrance bows, exit bows, and cell rule are all waist bows.

During Holy Great Lent and the other fasts when “Alleluia” is sung, all bows are full prostrations except on two days when they are waist bows. Throughout Holy Lent every day they are full prostrations. On the Annunciation, if it falls on a weekday, the entrance and exit bows, the four great bows, and the rule are full prostrations.

Throughout the whole year, in fasts and non-fasting periods except Saturdays, Sundays, and feasts, the entrance bows, exit bows, and those at “More honourable than the Cherubim” are all full prostrations.

In the other fasts—those of the Apostles and of St Philip—for those who labour heavily there is a fatherly dispensation: either all five weekdays have full prostrations, or on all five days 17 full prostrations are made after vespers, compline, midnight office, matins, and the hours. In the Fast of the Dormition of the Most Holy Theotokos only one day has all full prostrations; throughout the rest of the fast only the entrance, exit, and “More honourable” bows are full.

Yet the sacred Typika most terribly and fearfully command us in no wise to despise or omit full prostrations. The Scriptures (the Teaching Psalter with Appendices, the Great Typikon, and the Middle Typikon) declare that these full prostrations have been handed down everywhere to all Orthodox—both monastics and laypeople—from the Holy Apostles and Holy Fathers.

They are in no wise omitted during Holy Great Lent; rather we must strive even more to fulfil this tradition of the holy fathers—that is, kneeling in worship—as the Typikon commands, and not destroy it. To love darkness instead of light is accursed and rejected together with heretics. Such impiety—refusing to make full prostrations to the earth in our prayers to God in church on the appointed days as the Typikon commands—is accursed. Those who do not attend to this, who pay no heed, who despise the tradition of the holy fathers, and who above all create schism in the Church of God, leading their own souls and the souls of others to perdition, are excommunicated from God.

Again it is said: No son of the sobornic and apostolic Church who hears of piety can endure such impiety and heresy; let such evil not be found among us Orthodox.

Let the holy fathers speak, and let such people hear what is written here—not by us, but from the ordinances of the holy fathers, set down for our profit. Let no one transgress the appointed Typikon of the Holy Church of God. As the divine Chrysostom says: “He who destroys the fearful and ineffable dogmas—will he receive answer or mercy? No, indeed! Even to be careless about small things is cause of all evils.”

Therefore all Orthodox Christians must fulfil everything that is written and accomplish everything that is spoken, that we be not like the pagan heretics who “understood not, neither were mindful, but walk in darkness.” Upon us the Lord has set enlightenment, saying: “Let your light so shine before men, that they may see your good works and glorify your Father who is in heaven.”

Chapter 10 On the Fasts of the Lord and on Wednesdays and Fridays

On Wednesdays and Fridays one must not eat fish or oil. Likewise all Orthodox Christians should keep Monday as they keep Wednesday and Friday. Some, however, leave Monday to personal discretion, provided they carefully abstain from milk foods and fish.

Holy Great Lent must be kept strictly and firmly: on the five weekdays eat once a day; on Monday, Wednesday, and Friday eat dry food (nothing cooked); on Saturday and Sunday eat twice with oil; on Tuesday and Thursday eat cooked food; during the first week and the last week eat no cooked food, but keep it very carefully for the salvation of the soul. Fish is permitted only on the Annunciation and on Palm Sunday.

The Fast of the Dormition of the Most Holy Theotokos is to be kept in the same way as Great Lent.

In the Nativity Fast (St Philip’s) until St Nicholas eat fish; on Tuesdays and Thursdays eat with oil; eat once a day throughout the fast.

The Apostles’ Fast is kept in the same way as the Nativity Fast until St Nicholas.

In the Nativity Fast, for the five days before Christmas do not eat with oil except on Saturdays and Sundays, because of the approaching feast of Christ’s Nativity.

In all fasts, whenever “Alleluia” falls on a Tuesday or Thursday, transfer the strict fast to Wednesday and Friday and eat no cooked food on those “Alleluia” days.

Thus one must carefully and firmly keep the Lord’s fasts, Wednesdays, and Fridays, and in no wise transgress them.

The sacred rules unanimously declare (Korinchaya, Rule 69 of the Holy Apostles): “If any bishop, presbyter, deacon, reader, or singer does not fast during Holy Lent, the days of the Passion, and every Wednesday and Friday, let him be deposed.”

Many other sacred rules say the same (Korinchaya folios 19, 59; On the Faith folios 24, 125; Nomocanon Rule 125).

Above all, everyone who desires salvation is obliged by the 60th Rule of the Holy Apostles to keep every Wednesday and Friday of the whole year with dry eating and drinking water. If someone cannot because of bodily weakness, let him be permitted wine only, and that with contrition of heart, abstaining from fish and oil. He who keeps even the wine will find reward as one who fulfils the commandment. By wine here is meant grape wine, not distilled spirits; thus the Typikon and the Flowery Triodion on the eve of Holy Pascha say: “In lands that have no wine, the brethren may drink kvass or mead.”

St Athanasius the Great says: “Wednesday and Friday have been appointed for this. If you do more, you will acquire great reward for your soul. The ‘more’ is to eat nothing and drink nothing on Wednesday and Friday. The appointed measure is to taste bread and water at the ninth hour or after sunset. Such abstinence is high and praiseworthy and exceedingly beloved of God; truly it is honourable and a great pattern of piety” (Discourse, folio 1505).

The law commands us to do all that is written; he who does not do it is to be punished, as the divine Chrysostom says.

Chapter 11 On Eating at the Wrong Time – Between Meals or Before the Meal

It is not fitting to eat anything at all between the meal or before the meal, for such eating cannot be done secretly; it is seen by all the faithful and brings danger. Even if no one saw him eating, how shall Scripture name such food except “stolen”? Such a person truly becomes like a thief and falls under the sacred rule that says: “He who steals vegetables shall have a penance of six months, sixteen bows a day” (Nomocanon, Second-First Rule 25). “If a monk eats apart from the brotherhood, let him be excommunicated for two weeks, doing 1,500 bows.”

Thus the saints teach us abstinence and to pass our life in patience. For the Lord Himself teaches us: “In your patience possess your souls… Do not faint” and again, “He who endures to the end shall be saved.”

Scripture says about secret eaters (Synaxarion, folio 183): “I have seen many who were held by passions yet were healthy; but among them I never saw a secret eater or glutton healthy—only those who had abandoned the abstinent life.”

Again (folio 134): “Do not accept as counsellor the serpent who with another key wishes to lead you to steal food.” He who eats apart from the brotherhood shall be excommunicated for two weeks, doing 1,500 bows.

Thus the saints teach us abstinence and to pass our life in patience.

For the Lord Himself teaches: “In your patience possess your souls… He who endures to the end shall be saved.”

Holy Scripture guards us and sets us on the right path of salvation: guard yourselves even from the taste of the tongue, from the sin of secret eating. If the serpent can harm you in a small thing and cast you into struggle and hold you with a small wound, then, beloved, I fall down before you all and beseech you: flee from this passion and grievous wound; guard yourselves very carefully from untimely eating, whether secret or open.

Secret eating is indeed most fearful, as Holy Scripture declares, yet open untimely eating is even easier to fall into. The one sin destroys only the soul of the sinner; this sin destroys many souls because of the stumbling-block it causes.

Believe, brethren, that if anyone has even one passion as a habit, he is subject to torment. It teaches that if someone does ten good deeds and has one evil habit, that single evil habit overcomes the ten good deeds.

Therefore we too must in every way guard ourselves carefully from secret eating, lest we fall prey to the cruel serpent—that is, the devil—to be devoured. Many diseases also are born from this secret eating and destroy a person.

Chapter 12 That One Must Stand Firmly and Steadfastly in the Holy Faith and in No Wise Listen to Schismatics and Dividers

Every Orthodox Christian must know this above all other most necessary and profitable works of spiritual life: it is utterly sufficient to have very great and firm strength in the pious, holy, Orthodox Christian faith and in no wise to waver in mind or personal understanding—this way or that. There is no perdition worse or more cruel than to follow one’s own opinion and reasoning. Truly, according to Scripture, such a one is not a Christian but is called a heretic. As the Holy Gospel says: “All who reason contrary to Scripture are heretics.” And again: “Whoever clings firmly to his own opinion is a heretic.”

Above all, one must guard oneself and be exceedingly careful concerning schismatics and dividers of Christ’s faith: listen to them in nothing and ask them nothing. If any doubt arises in the eyes (that is, outwardly), do not ask schismatics and church-dividers, but ask your fathers and they will tell you, and your elders will declare it to you. Do not ask schismatics and dividers, and do not admit them into your houses.

As the beloved John the Theologian says (2 John 10–11): “If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him; for he who greets him shares in his evil deeds.” For such a one does not abide in the teaching of Christ and therefore does not have God. As the same apostle says: “Whoever transgresses and does not abide in the doctrine of Christ does not have God.”

Always keep in mind the word of Christ: “If they say to you, ‘Behold, here is the Christ’ or ‘There,’ do not believe it… If they say, ‘He is in the desert,’ do not go out.” And again: “Many false christs and false prophets and false teachers will arise.”

The chosen vessel Paul says: “From among yourselves men will rise up, speaking perverse things” (Acts 20:30).

The apostle Jude, in the preface to his epistle, commands concerning such people: “Drive them out as deceivers and commands the faithful to have no communion at all with them.” And further: “It is needful to separate yourselves from such people.”

The apostle Paul exhorts and beseeches all: “I beseech you, brethren, mark those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them” (Romans 16:17). And again: “Beware of dogs, beware of evil workers, beware of the mutilation [of the unbelievers]” (Philippians 3:2). Therefore again he says: “Brethren, stand fast and hold the traditions which you were taught” (2 Thessalonians 2:15).

Finally, he pronounces a most fearful prohibition: “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed” (Galatians 1:8).

One must also guard against ever entering the houses of such dividers. Thus the holy apostle writes to Timothy—and even more to all the faithful: “Forbid certain men from going to other teachers or giving heed to fables and endless genealogies, which cause disputes rather than godly edification which is in faith” (cf. 1 Timothy 1:3–4).

And according to Holy Scripture: “With fair speech and flattery they deceive the hearts of the simple” (Romans 16:18). And again: “The impious will appear as though pious.” Truly the very time has come of which the apostle spoke: “The time will come when they will not endure sound doctrine, but according to their own desires will heap up for themselves teachers, having itching ears, and will turn away from the truth and be turned aside to fables” (2 Timothy 4:3–4).

And again: “I know this, that after my departure savage wolves will come in among you, not sparing the flock” (Acts 20:29).

Therefore one must in every way flee from such people and run from them as from a poisonous serpent or a consuming fire. For this reason the divine Chrysostom speaks most fearfully about dividers: “Even the blood of martyrs cannot wash away this sin.” And Scripture likens one who doubts in faith to “a wave of the sea” (James 1:6). And again: “A double-minded man is unstable in all his ways” (James 1:8).

Truly heretics are born from this. Consider Arius, Nestorius, Origen, and the other heretics: were they not all Orthodox at first, before they began their evil reasoning? When they did not submit to the councils of the holy fathers, they became the chief and most wicked heretics. “Not understanding the righteousness of God and seeking to establish their own righteousness, they have not submitted to the righteousness of God” (cf. Romans 10:3). Truly a man without conscience is his own enemy and murderer.

But upon the faithful who carefully attend to the laws of God neither man, nor demon, nor anything else can prevail. Therefore let us also strive to keep the traditions of the holy fathers, to guard ourselves carefully, and always to accept good counsel, for according to Scripture, “in a multitude of counsellors there is safety” (Proverbs 11:14).

In every way beware of those who create schisms and divisions in the Holy Church. If anyone obeys them, you (according to Scripture) will become guilty of the perdition of others and will suffer worse things than those who stumbled with you and whom you led into perdition. Therefore let us guard ourselves carefully.

Chapter 13 That One Must Not Speculate Excessively about the Antichrist

Holy Scripture says much about the Antichrist and describes various visions; it requires great wisdom and much discernment. Yet it is not fitting to argue or create discord by excessive disputation about him. If someone in debate says that he will appear sensibly (physically) and describes all his deeds and appearances, we do not greatly dispute with such people nor fall into malice, but one should only ask him calmly about his birth, country, city, parents, name, age, deeds, sitting in the holy place, taking the image of God, and likeness to Christ. All these mysteries should be asked separately and with peace. Even this should be done only out of love; it is not fitting to dispute in anger, for such a person lacks perfect understanding.

Whoever expects him only in a sensible, physical manner will not be granted spiritual discernment. For even if he does appear physically, if we do not see him ourselves but only hear where he is, what then? And if he is not to appear physically at all, we still have hope of receiving salvation from the Lord God without such speculation.

The saints speak of him in many veiled and very subtle ways and do not openly and simply reveal this mystery so that it may be perfectly understood. They only say: “Let him who has understanding calculate the number of the beast” (Revelation 13:18), and many other things they express with wisdom.

It is more fitting for us to attend to this: these mysteries are not necessary for us, for even without much investigation into this mystery it is possible to be saved. Even though the saints knew and examined it clearly—those divine men—yet they set forth the vision in veiled, most wise, and fearful terms.

Therefore, since it is not the most necessary thing, the chosen vessel, the divine Paul, with the interpretation of the great Chrysostom, commands silence about it and forbids seeking what is unprofitable. Thus he writes: “He would not have left these things about the Antichrist unexplained if they were profitable; therefore we do not seek them.” And further: “Many ask where Enoch was translated and why he was translated. They do not even leave unknown the day of the very coming. But concerning Elijah and Enoch he answers: ‘It is superfluous to seek all these things in every way.’”

Therefore we also pray to the Lord only that He enlighten our eyes, lest we ever sleep in death. We beseech and entreat your brotherly love likewise: do not seek these things, and do not question us who are dull-minded and coarse about them.

For this reason the saints also forbid speaking of it. As the venerable Ephrem says: “To him who has his mind on the things of this life and loves earthly things, this will not be understandable.”

It is sufficient for us to have only faith in Christ and diligently keep the commandments of the Lord.

If anyone insists on knowing it fully, let him examine the holy books with great discernment and brotherly counsel: Chrysostom, Hippolytus, Irenaeus, Methodius the Truthful, the Apocalypse, the Golden Pearl, the New Solodorion, the Apostolic Discourses, the Chrysomologion, the Festal Menaion, the words of John the Theologian and the venerable Ephrem the Syrian, the Small Synaxarion, the word of Zinovii, and others.

If anyone examines all these books with testing, with the blessing of the ancient and present fathers, and with brotherly counsel, and with prayer to the Almighty God for understanding, then he will come to the truth of what the saints have said. But in no wise follow his own opinion; rather attend to what is written, hold fast to fatherly blessing and brotherly counsel, lay his hope upon God, and have no reliance on his own wisdom. One must always follow fatherly discernment spiritually—that is, both visibly and invisibly.

Invisibly we understand, according to Scripture, that he already rules the whole universe, cities, monasteries, all churches, the entire sacred order, all mysteries, and every action: he will take the form of a true shepherd and deceive the whole world unto death, desiring in all things to make himself like the Son of God, the deceiver.

Visibly he deceives, teaches, compels, oppresses, drives out, and brings countless other torments. As Scripture again says: he will torment and torture the whole human race without mercy.

We cease speaking much about this and cannot speculate greatly, but we place it in the judgments of the Lord.

Chapter 14 That One Must Not Follow One’s Own Opinion

Furthermore, all who desire salvation and to abide in true understanding must not attend to their own opinion or reasoning, but follow the writing of the holy fathers and their right-ruling discernment, together with that of our fathers of old and of the present, and the united and concordant understanding of all the brethren in Christ in agreement with Holy Scripture. One must not follow one’s own will, for as Abba Dorotheos says: “Our own will is a brazen wall standing between us and God.” Read there at length in the instruction of the saint, and you will understand the power of what is said, and receive in your mind the fearful, terrible, and most awesome declaration.

Thus Maximus the Greek also speaks fearfully (Chapter 78): “He who clings firmly to his own opinion is a heretic.” The Holy Gospel teaches the same: “All who reason contrary to Scripture are heretics.”

The divine Chrysostom testifies in agreement: “Woe to those who are wise in their own eyes! Even if you are wise, you still need another; but if you think you need no one, you are the most foolish and weak of all.”

Many other saints also lay down much and fearful prohibition against following one’s own opinion in anything and command us to cut off our own will entirely. As the venerable Dorotheos says: “Then will a man see the way of God without fault—when he abandons his own will. But as long as he submits to his own will, he does not see the faultless way of God. Whatever he hears for edification, he immediately censures, spits upon, turns away, and strikes against it. For how can he endure anyone or submit to any counsel while holding fast to his own will?”

Therefore one must carefully guard against reasoning anything from oneself and producing writings that disagree with Holy Scripture, or teaching people thereby. This is exceedingly destructive and harmful to Christian souls.

But if anyone writes, speaks, or teaches in full agreement and union with the holy faith, the law of God, and all God-given Holy and Divine Scripture, then such a one does not lead Christian souls astray or harm them; rather he strengthens them and incites them to the struggle of the holy faith.

Thus the blessed mother of James the Persian, hearing that her son had fallen away from the faith, was greatly afraid. She sent him an entreating and exhortatory epistle fully in accord with Holy Scripture, and thereby not only turned her son from impiety but brought him to suffer for the true piety handed down by God.

Therefore we in no wise forbid those who abide in right belief from writing or teaching from themselves, provided only that it be in full agreement with the divine words of Holy Scripture. At first many saints were simple and unlearned, even shepherds; yet they found many, baptised them, and taught them the commandments of Christ in full accord with the holy faith, not composing their own understanding to pervert the truth, but in agreement with the Holy Church and according to the understanding of Holy and Divine Scripture. None of the saints followed his own opinion or fulfilled his own will, but held fast to fatherly blessing and brotherly counsel—and they commanded us to abide in the same understanding.

Chapter 15 On the Confession and Repentance of Sins

One must not remain even a single year without repentance and confession. Whoever remains even one year without confession will receive great church punishment. Scripture says (Zinar, Rule 90; Maximus the Greek, Discourse 38; Chrysostom, Discourses 16 and 17; On the Faith, folio 114; Prologue, March 31; Korinchaya, folios 581, 608; Book of Cyril, 303; Nikon of the Black Mountain, Discourse 21; Synaxarion, folio 167; Discourses, folio 2983; Catechism, Chapter 35, and many other divine Scriptures) most fearfully and terribly prohibit postponement.

As Nikon of the Black Mountain says (Discourse 51): “If a man sins and falls into sin, even if he wears out the flesh of his body and wastes his bones in fasting and sorrow, he will accomplish nothing. But if he declares his sins to a man, putting himself to shame, thereby he will be justified.”

The Ladder says (folio 68): “There is no shame that is without shame. Bare your sores to the physician—speak and be not ashamed.”

In the Discourses (folio 3089) it is likewise said: “Sins that are not confessed will be made manifest before the whole universe, before friends and enemies and angels.” And again: “Repentance apart from the departing is better than not being born at all.”

One should confess four times a year; those who are more reverent may do so even more often. But let no one fail to confess even once a year, for such a one falls under curse and excommunication from the church. Again (Great Euchologion, folio 148): “If a Christian dies without repentance, it is not fitting for a priest to sing over him or bring an offering for him, for he has not fulfilled the law of God and the Christian faith.”

Let no one be troubled that a simple layman may hear confession. This is not a mere permission laid upon us lightly, for many testimonies of the saints declare: (Nomocanon, folio 72; Great Euchologion, folio 730) “If there is a priest who is unlearned, but another who is not a priest yet experienced in spiritual works, it is more righteous to receive thoughts from the latter and to be corrected rightly than from the priest.”

Many other saints agree with this commandment: Anastasius of Sinai (Discourse 16), Maximus the Greek (Discourse 38), Korinchaya (folio 581, Chapter 61). See the above-mentioned chapters and declarations; other saints also testify in agreement: Gabriel of Philadelphia, Genesis Chapter 4, the February 10, March 12, and May 9 Cheti-Menaia, and Zacharias Kopystensky most clearly of all in Chapter 36. See there at length.

The Book of Penances also says (Chapter 11): “The penitent must confess his secret sins to a man not as to a man but as to God Himself, confessing to a brother.” And the field discourse likewise declares that we must confess to one another. In the Apostolic Discourses (folio 3023) “brother” here means any trustworthy layman, not a monk.

Therefore I, the humble and sinful one, beseech and fall down before all who abide in Orthodoxy: do not postpone repentance until death, but cleanse your souls while you remain in this life. Fear the hour of death every moment, confess your sins frequently with all zeal.

Chapter 16 That Those Who Have Come to Know the True Faith Must Not Postpone the Time of Acceptance; Likewise a Sinner Must in No Wise Delay Until Another Time, but Hasten to Repentance

With these things and with still greater zeal we beseech and entreat all men who hear the Word of God and desire salvation, to come to the truth, and to escape eternal and fearful torments: let them come quickly, without postponement, to the pious faith. Be like the righteous centurion Cornelius, who knew nothing at all of the holy faith. When, by the appearance of an angel, the apostle Peter came to his house, Cornelius immediately and without delay accepted piety and holy baptism. Likewise the eunuch of Queen Candace, taught by the apostle Philip, did not postpone the affairs of the kingdom for even a moment for the sake of receiving baptism. Therefore they were glorified by God with incorruptible glory. All who desire salvation must emulate these examples.

Holy Scripture teaches us thus: “Woe,” it says, “to that man who knows the law of God yet postpones the time of receiving baptism for the sake of his deceitful and destructive affairs and vanities—some for the sake of riches and earthly gain, some out of laziness regarding fasting and prayer, some because of youth and health. Truly such people will receive double, great, and exceedingly heavy punishment and will inherit bitter torment—more than those who never knew the law of God. For he who knew nothing, great or small, of the law of God will be beaten little (according to the Lord’s word), but he who knew his Lord’s will and did not do it will be beaten much.”

There are now in the world many foolish and senseless people, taught by the devil, who say: “May God grant me to receive baptism at the hour of death.” Alas for this bitter and evil counsel of Satan, which has taught men such cruel perdition! They do not remember nor heed the Lord’s words: “Be ready at every hour, for you know not at what hour your Lord will come.”

Even if someone in such a state receives baptism, truly it is not voluntary, for death has already overtaken him. Had death not overtaken him, he would still have served the vanity of this world and done the devil’s pleasure. He who has not served his Master for even a year—what can he receive from the Master except dishonour, wrath, beating, and expulsion?

Gregory the Theologian writes well about this (Discourse 12), commanding those preparing for baptism to do it now without delay: “Let us be baptised today, lest tomorrow sickness or some other calamity compel us. Let us not delay further, gathering sins… What are you waiting for, O man, when many times you will not even be master of your own thoughts? Fever often causes madness, when the tongue cannot even utter the words of salvation: ‘I renounce Satan and unite myself to Christ.’ To say nothing greater—when you cannot lift your hand to heaven, stand on your feet, or bend the knee—run therefore to the Benefactor and to baptism while you are still sound in body and mind, while others do not yet control your goods. If you do not understand, then it is not baptism but merely a grave-washing of the body alone. Have mercy on yourself while you still sail from Assyria in the calm of life and are healthy; fear shipwreck in every way. If you fear, be baptised while healthy, not in sickness or sorrow, and do not bury the talent when dying.”

Now is the acceptable time, cries the apostle: “Awake, you who sleep, arise from the dead, and you shall be enlivened by baptism and enlightened” (Explanatory Psalter, Psalm 79). “Revive us, and we will call upon Your name: Lord God of hosts, turn us and enlighten Your face, and we shall be saved” (Hesychius’ Interpretation). You will revive us with the living water of baptism; then we will call upon Your name, being called Christians after Christ. Then we begin to say “Our Father.”

As the divine Chrysostom teaches (Moral Discourse 25): “This prayer ‘Our Father’ belongs to the faithful; it is the cause, and the church laws and prayers teach it. The unbaptised cannot call God Father.” The Gospel likewise testifies (Sunday 6). Therefore we, brethren, cannot call God Father until we have washed away our sins in the font of baptism and repentance. When we come forth from it, having put off the old time, then we say: “Our Father who art in heaven.”

Truly, according to Scripture, those foolish and senseless people labour in vain who know the law of God yet do not enter it, though they labour in prayer and psalmody. Their labour and prayer perish in vain. In their foolish understanding they point to the righteous Cornelius, saying that before baptism his prayer and almsgiving ascended before God. But he knew nothing of the faith. When he heard the law of God, he did not delay even an hour but immediately came to faith in Christ. He did not rely on the fact that his prayer before baptism was acceptable to God, but added faith to Christ’s faith (from the Pandects).

Truly the devil teaches the evil counsel of postponing baptism. Scripture again says about such people (Spiritual Sword, Sunday 20): “The bearers of such a one on his deathbed are unclean desires and flatteries that keep him in sin. There are four such bearers: two preceding sins—failure to guard oneself from evil and friendship with the evil; two following—hope of long life and unrepentant reliance on God’s great mercy.” And again: “God has given two streams for the cleansing of every person: one stream is baptism, the other is repentance—only acquire them without delay.” The apostle stirs us to this: “Awake, you who sleep, arise from the dead, and you shall be enlivened by baptism.”

See how the Lord raises us from the deception and perdition of this world—both the faithful to repentance and the unbelieving to baptism, to true knowledge of piety, to perfect and pure repentance, and to immediate turning from their sins.

Woe, truly woe, to him who postpones the time of accepting the faith and pure repentance. As Scripture says (Mirror of the World, Part 1, Chapter 38): “Do not delay to turn to the Lord and do not put it off from day to day, for suddenly His wrath will come… Why do you postpone even a single certain day and wait for a whole year? Do not, I beseech you, squander in vain the time given you” (Sirach 5:7, 29). “Do not promise yourself long life; false promises have destroyed many” (Acts 1). “You do not know that the Father has placed it in His own authority, not yours” (Chapter 39).

Why do you postpone repentance, which is so profitable? In the hour of death you will scarcely be able to entreat it. Even if someone sheds many tears then, it will be believed that he does it out of fear of hell, which does not justify a man. Again: “Remember your Creator in the time of your youth before you lose your mind.” Truly, those who postpone the time of repentance (Book of the Elders) are not granted it. The divine Chrysostom says (Discourse, folio 1995): “It is foreign and alien to a Christian to seek ease and comfort and cling to this life. O beloved, let us all be ready to await the hour of death.”

Chapter 17 That All Orthodox Christians Must Possess Meekness and Humility

Every Orthodox Christian must possess meekness and be adorned with humility, for the Lord Himself teaches us: “Learn from Me, for I am meek and lowly in heart, and you will find rest for your souls.” Thus He looks with favour upon such, saying: “Whom shall I look upon, but the meek and humble and him who trembles at My words?” And: “Blessed are the meek, for they shall inherit the earth.”

Patriarch Gennadius teaches all who live in the Orthodox faith (Catechism, Chapter 31): “Let your sitting be meek, your gaze meek, your word meek—let all these things be so in you.” By these you will show yourself a true Christian.

The divine Chrysostom says (Discourse, folio 4): “Nothing is sweeter than quietness, meekness, and obedience. Such a one is the key to all. Such a one is not ashamed of servitude, does not flee the poor, does not turn away from the sick and suffering; he possesses all and is a fellow-worker of every virtue.”

John of the Ladder instructs (Discourse 29): “Be meek and not jealous of evil. Contradiction is not the Christian way of life and is not marked in Christ’s teaching. Rejoice with those who rejoice (spiritually) and weep with those who weep—this is the sign of purity. Be ill with the sick, weep with sinners, rejoice with the repentant, do not accuse or reproach anyone. If you love meekness, abide in humility; if you attain humility, you will rejoice at all times.”

Therefore in this fearful and terrible time we must be meek, humble, and guileless, especially for the sake of those who remain in ignorance. For they not only mock and reproach us, but worse—they blaspheme our Orthodox Christian faith and revile it in every way. Their reviling of the faith brings perdition to our souls, for because of us the faith is blasphemed. Therefore let us carefully guard and keep the ordinances.

Chapter 18 That One Must Bear Sorrows and Illnesses with Thanksgiving

In this present most sorrowful last time, every Orthodox Christian must with all zeal and heartfelt love valiantly and firmly endure sorrows, illnesses, cruel afflictions, trials, troubles, and persecutions for the Lord’s sake—with thanksgiving. For such people await great, ineffable, and all-joyful reward; above all, they will receive equal honour, praise, and crowns with the martyrs and passion-bearers of Christ. Holy Scripture declares (Discourse, folio 2024): “Nothing is holier than the tongue that thanks God in evils—truly nothing distinguishes it from the martyrs.” And again: “There is nothing holier than a thankful tongue.”

Many Holy Scriptures teach and urge us to bear sorrows, illnesses, and afflictions with patience, promising great mercy, grace, and heavenly joy. Even if we suffer afflictions not for Christ’s sake but bear them patiently for God’s sake, God counts this patience to us (Discourse on the preface to 2 Timothy; Discourse, folio 68).

Upon the faithful who carefully attend to God’s laws neither man, nor demon, nor anything else can prevail. If they endure beating or reproach, they shine brighter before God and truly receive the martyr’s crown. The shining of the righteous—how does it shine if not by patience? “He who endures to the end will be saved,” according to the Lord’s word.

The holy monk Dorotheos says (Discourse 14): “If someone gives himself daily to sorrow and hardship for God’s sake, God crowns him with the martyrs. If someone dies physically in the Lord’s struggle, the Lord crowns him and gives honour to his relics as to the holy martyrs.”

If someone has no sorrows, illnesses, troubles, or grief, he should at least weep a little each day for his salvation (Holy monk Dorotheos, Discourse 62). If the day of secret departure comes because of such weeping for his soul, all his sins will be forgiven and he will be granted eternal life. Thus Holy Scripture teaches, leads us to saving understanding, and instructs us.

Chapter 19 That One Must Hold Fast to Hospitality

All Orthodox Christians, and especially in this present time of need and persecution, must hold fast to hospitality with all their strength, remembering what is written in the Lord’s law: “Whoever receives a stranger receives Christ into his house.” He who keeps a stranger and sojourner in his house truly has Christ the Lord in his house, for He Himself said with His blessed lips: “I was a stranger and you took Me in… Whoever receives a righteous man in the name of a righteous man will receive a righteous man’s reward.” Even if the person is not righteous according to the Holy Gospel, yet if he receives him with love as a righteous man, he will truly receive a righteous man’s reward.

According to Holy Scripture, there is no greater need among men than receiving a stranger—how much more in this very time of extreme need, great suffering, persecution, and lamentation, when many because of fierce persecution have nowhere to lay their heads.

Truly blessed and thrice-blessed by God will be the one who does this; he will be filled with every good thing and God’s mercy, will receive great reward from the Lord God in this age and the age to come, and will obtain a portion in the Kingdom of Heaven.

Likewise keep in memory the apostolic word: “Let brotherly love continue. Do not forget to entertain strangers… By such sacrifices we please God.” All the many Holy Scriptures offer great praise for this.

Chapter 20 That One Must Not Harbour Grudges

We say to all who abide in Orthodoxy: one must in every way fear and dread harbouring grudges, great or small. Each day examine and watch yourself and do not remain in malice. Do not offer the Lord’s Prayer in anger—that is, do not pray—but first make reconciliation, and then pray. If someone begins to pray without reconciliation, that grudge-bearer offers his prayers not to God but to the devil (Great Synaxarion).

Even if he says “Our Father,” he does not call upon or glorify the Heavenly Father but the father of the devil. The rules likewise testify (Nomocanon, Rule 123): “If anyone bears enmity toward another, let him not enter the church, nor are his offerings accepted until he is reconciled, for his (malicious) prayer is counted as sin. Let him do 50 bows each day (for as many days as he remains in malice).”

The Zinar says (Rule 111): “Let a grudge-bearer repent for one year, doing 12 bows daily.”

Many other sacred rules proclaim this with great force, fearfully and terribly. The divine Chrysostom says (Great Synaxarion): “An angry man is a dwelling-place of demons; a grudge-bearer is an entire house of Satan.”

Therefore one must very carefully guard and preserve oneself from all hatred, anger, and grudge-bearing, for great, fearful, and terrible torments await such a person. Let us therefore fear this, O beloved brethren in Christ, for the sake of the bitter, cruel, and all-dreadful hour of death and that fearful eternal torment.

Chapter 21 On Praying over Vessels Defiled by Vermin

Every vessel used for food or drink must be firmly covered wherever it is placed, with the Jesus Prayer. If by some chance a vermin falls into it, the sacred rules declare (Zinar, Rule 75):

If something (a creature) falls into wine or anything else and is found, let it be removed and let a priest come and bless it. If it remains until it begins to rot on the next day, let it be poured into another clean vessel and let the priest bless it. If it remains until it completely rots, it is not worthy to be tasted but must be poured out upon the earth and the vessel broken.

But for us in the present time, because we have no priestly blessing, another rule has been laid down by fatherly discernment for the first case: if something happens, quickly remove the unclean creature and pour the contents into another clean vessel. Then one must pray three lestovkas (léstovki) of waist bows over the vessel and what is poured.

If it begins to rot, likewise quickly remove the unclean thing and pour the food or drink into another previously clean vessel. Then place both vessels together and pray five lestovkas in place of priestly prayers, cense both the food and the vessels, and then with the sign of the cross and blessing eat that food at the proper time.

If it has completely rotted, pour everything out upon the earth or give it to dogs or cattle for food.

But always remember this: whenever food, drink, or anything else is set out, taken, prepared, or when travelling or preparing food or drink, let all be done with care, cleanliness, blessing, clean and washed hands, and above all with the Jesus Prayer. And often look at what is set out and cover it firmly.

Chapter 22 On Vessels That Must Be Kept from Heretical Hands

All Christians must keep their vessels from the hands of worldly (heretical) people, so that they do not touch them in any way. If anyone does touch a vessel or food, the vessel must be washed and prayer said over it, and likewise over food touched by heretics before eating.

The sacred rules speak thus about this, and it is not to be lightly permitted but strictly guarded. As Matthew of Jerusalem writes (Rule 50): “If anyone defiles wine, oil, or anything similar with his hand, it is not fitting for Christians to taste it until a priest comes and blesses it.”

The Zinar likewise says (Chapter 76): it is not permitted to eat simply without priestly blessing.

The venerable Theodosius said the same to Prince Iziaslav: after defilement by heretical hands, prayer must be said over the vessel.

St Cyril of Jerusalem says (folio 369): “If an Armenian and a Christian are travelling together and there is one cup, if the Armenian drinks from it first, the Christian must not drink from it and no prayer is said over the vessel.”

Do you see the firmness of the saints, how they strengthen and confirm us not to mix with heretics but to keep the faithful purely separated from the unbelieving in life, eating, and drinking?

The life of the holy martyr says likewise: the saints abhorred heretics and took nothing from heretical hands.

But now we see many who bear the Christian faith yet greatly transgress the divine rules, the commands of the holy fathers, and the instructions of our ancient fathers. Some count their prohibitions and teachings as nothing, eat and drink together with the unbelieving, consider no sin in it, pour from their vessels into their own as though they were clean, eat without fear, and even more—mock and laugh at those who are firm and strong in the faith.

Some sin still worse, utterly destroying their souls and falling into the very delusion of heresy: they go to their vile taverns, fulfil their fleshly lust and unclean defilement, and drink from those foul and unclean vessels. Then, without fear of the Lord God, they again commune with Christians and defile them with their uncleanness.

Truly the divine Chrysostom rightly says about such (Margarit, On False Teachers): “Hear, all you who eat together with heretics, the answer to this sickness: you have become enemies of Christ. He who is a friend of the King’s enemies cannot be the King’s friend and is not worthy to live, but will perish with the enemies and suffer worse things.”

Therefore do not forget these prohibitions. The Zinar likewise says: “Whoever eats with an Armenian, a Paulician, or any other heretic, even if he does it out of great love, let him abandon it and come pure to the Church. If he did it in ignorance, let a priest bless him, giving him a small penance. If he does not obey the instruction but wishes to eat and drink with them, let such a one not eat with Christians and not be received into the Church, but let him be shunned as an idolater.”

Chapter 23 On the Purification of a Defiled Well

All Orthodox Christians who possess a well must know and carefully guard it. If anything falls into it—whether a person, an animal, or a vermin—behold what the sacred rules declare (Korinchaya, Nomocanon, Zinar):

If the well does not have flowing water running out, and some vermin or an animal falls in and drowns:

• If it is discovered quickly and removed at once, let three buckets of water be drawn out, and thereafter all may drink from it.
• If the drowned creature is discovered after one day, or remains two or three days and is then removed, let nine buckets be drawn out and holy water (agiasma) poured in; then, after it has been quickly cleansed, all may drink.
• If it remains long and begins to rot, let forty buckets be drawn out (or the well completely emptied); then let a priest come with his sanctifying service, light three candles, cense around it, say the prayer, and bless it; thereafter all may drink from it.

But we, living in this time of great sorrow and extreme lamentation, being deprived of priestly sanctification, are commanded by fatherly discernment—for this great necessity—to do as befits simple laypeople:

• For the first defilement: after drawing out three buckets (or however many one’s conscience bids), make 100 or 300 bows and cense.
• For the second defilement: after drawing out nine buckets (or however many one wishes), pray three lestovkas (léstovki) or more, likewise with censing.
• For the third defilement: after drawing out forty buckets or emptying the whole well, pray five lestovkas, likewise with censing, and then drink the water without doubt.

A newly dug well likewise must have a canon prayed over it, be censed, and then used with prayer and the sign of the cross.

Chapter 24 That One Must Make the Sign of the Cross Correctly and Properly

Every Orthodox Christian must know and remember to make the sign of the cross upon the face correctly and in cruciform manner. First, this sign must be placed straight upon the forehead while the head is held upright, not inclined (Son of the Church).

Church writing teaches us thus. Yet now we see many who, while still bowing, strike the sign upon a head that is not yet raised upright. They do not place the cross upon the head, but bend the head to the cross, then raise the head after forming it and bow. This is a most improper sign, for the cross appears headless. Many also bring the hand to the left shoulder while bowing, and this too greatly harms the true and perfect sign.

Scripture commands: first form it perfectly while standing, with the Jesus Prayer, and then bow at the final words of the prayer—“have mercy on me a sinner.” The head must be bowed low (except in old age or great infirmity) down to the waist or lower; therefore by the Typikon they are called waist bows. Whoever does not bow low out of laziness or negligence—such lazy and careless bowing is called by Scripture “waving,” and the demons truly rejoice at such waving (Son of the Church, Chapter 65).

Holy Scripture testifies thus: “Therefore attend carefully to yourself that everything be done properly.”

This forming of the sign signifies: first the Trinity, then the two natures of the Incarnation. If you do not form it thus, you do not confess the Holy Trinity nor the two natures united in one Person of the Incarnation. The same applies to the forehead and the breast: whoever does not sign these properly does not confess the Incarnation of God the Word. Likewise, if through laziness or negligence one does not bring the hand fully to the right shoulder and then the left, one does not confess that He will judge the living and the dead.

Remember also concerning the Cross: you are to cross not your clothing but your body; therefore you shadow yourself with the cross. Lay your hand attentively so that it is felt upon your body, not merely upon the garment.

Whoever forms the life-giving Cross of the Lord upon himself exactly according to the tradition of the Holy Apostles and Holy Fathers—demons greatly fear and tremble before him and flee far away. But whoever forms it improperly, the demons rejoice and deceive and trouble him with every delusion.

Thus the sign of the life-giving Cross of the Lord is powerful. With fear and trembling one must begin to form the sign of the cross for every work—by night and by day, in every place, beginning and ending a task, rising and lying down, and at every hour remember this wisely, diligently, and zealously.

Even if you enter an empty room, do not remain in it even thrice without crossing yourself. If fear comes upon you somewhere, fence that place where you see demonic darkness standing in the corner. Thus, by the sign of Christ’s Cross of the Lord, you will be preserved everywhere, in all places, and at all times.

I beseech you, beloved: never forget this sign of the cross, in any place or work; be not ashamed before outsiders and fear not enemies. As the divine Chrysostom says (Moral Teaching 54): “Let no one be ashamed of the honourable instruments of our salvation and the head of all good things by which we live and by which we are. Rather let us bear the Cross of Christ as a crown. For by it everything that concerns us is accomplished. Whether baptism is needed, the cross is present…”

I only beseech you, all my brethren in Christ: do not forget all these things spoken in Holy Scripture.

Chapter 25 How One Must Receive Censing, and How the Beginning (Seven Bows) Is to Be Performed

When anyone from the brethren approaches with the censer, one must, with spiritual blessing, stretch forth the hands to receive the gift of grace of the Holy Spirit, as Scripture says (Starchestvo and Son of the Church). This is not to be done casually, as some have adopted from custom rather than from Scripture. Some take out their crosses and hold them in three fingers; others take out the cross on their breast and let their hands hang at their sides—but such reasoning is strongly contrary to Holy Scripture.

Above all, some take the cross in three fingers (that is, in the pinch) and raise it over the censer. We do not even wish to hear of this, but look only to Holy and Divine Scripture. Thus it is written in the Great, Middle, and Small Starchestvo, and in the Great Starchestvo concerning the vision of the holy angel to the venerable Pachomius: “When the superior, priest, or deacon begins to cense at the common singing, stand upright, stretch out your hands, and say: ‘Let Thy good Spirit lead me on the level path, and take not Thy Holy Spirit from me.’”

The Son of the Church says likewise: “When the censer with incense is brought by the priest, deacon, or superior, stretch forth your hands, say the Jesus Prayer, and thus receive the Spirit of life with outstretched hands.”

We understand it in no other way, but look only to the holy icons—of the Most Pure Theotokos, the great Forerunner John, the righteous, and all the saints—how they hold their hands outstretched before the Almighty God. We take this stretching forth of the saints’ hands as witness, and according to this Holy Scripture and teaching we act.

Furthermore, we look everywhere in the holy-fatherly books, the Great and Middle Typikon, the Following Psalter, the Lenten and Flowery Triodia, the Horologion, the Octoechos, and other service books: nowhere have we seen or heard of censing crosses on the breast; everywhere the Typikon commands the brethren themselves to be censed. According to this holy teaching we also act, and dare not do otherwise according to our own understanding.

Some also perform an initial set of bows differently, and I know not whence they received the custom of making an eighth bow. Many of them point to the Typikon and the Lenten Triodion, saying the Typikon commands thus. But in the Typikon and Triodion it is written:

• “O God, be merciful to me a sinner” (bow).
• “Lord who created me, have mercy on me” (bow).
• “I have sinned immeasurably, Lord, forgive me” (bow).
• “It is truly meet…” (bow to the ground). Then “Glory… Now…,” “Lord, have mercy” (twice), “Lord, bless,” and three bows.

Thus we do, and after “It is truly meet” a great bow is always made without fail.

When one kisses the holy icons in our places, then one more bow. See: the Typikon says to make the bow after “It is truly meet,” and not simply, but after kissing the holy icons—and not after “Glory… Now…,” but after “It is truly meet.” This eighth bow “now”—I know not how or whence it has been adopted. We find it nowhere—in the prefaces of the Psalters, the Exit of Patriarch Joseph, the Horologia, the Son of the Church, or other writings. We do not wish to follow our own opinion, but attend to the holy-fatherly tradition and carefully keep the ordinance of the holy fathers who established this for us.

We fear to add or subtract anything of ourselves, lest we fall under the church’s curse, for it is written: “Whoever adds or subtracts, let him be accursed.” Again: “All who reason contrary to Scripture are heretics.” Again: “Whoever clings firmly to his own opinion is a heretic.”

Therefore we greatly fear to do anything of ourselves. We neither condemn nor reproach those who do otherwise, but only declare the Typikon to all from Holy Scripture. We do not command following one’s own opinion, nor do we make division over these things. Let each remain as he wishes, and we place it in the judgments of the Lord.

Chapter 26 That One Must Keep the Holy Icons in Cleanliness and Clean Them

It is likewise fitting to remember and hold fast to this: keep the holy icons in great honour and adorn them as far as one’s strength allows. Clean and dust them often, keep the room in which the holy icons stand pure and preserved from all uncleanness and dust. For according to Holy Scripture the houses of Christians are called churches (Great Catechism).

The house of every Christian is called a church. Therefore, in accord with this pure-named work that is spoken of the visible church—how it must be kept clean and swept (Zinar)—if any priest does not sweep and adorn the church of God, let him be deposed from his rank.

Therefore we too must fear this voice of the church which says: “Though for our endless needs we have no visible church, yet wherever holy icons are set up and the praise of God is performed, even as far as our strength permits, that temple must be kept clean.”

Thus we will show ourselves followers of this churchly enlightenment and strive to obtain that portion. For all our joy and gladness is there where the holy icons stand and the praise of God, though little, is performed. We have no greater joy than this, but we beseech and entreat the most merciful God that, by His compassion, He not take away from us even this smallest joy in place of the church of God.

Chapter 27 That on Every Sunday at Matins and Throughout All Bright Week One Must Venerate the Lord’s Cross

All Orthodox Christians must fervently kiss the Lord’s Cross at matins after the Gospel wherever divine praise—that is, the service—is performed. Even apart from the full service, where people stand with the Psalter, after three kathismas one must cense, lay the Lord’s Cross upon the Gospel or another book, venerate the Lord’s Cross, and then finish reading the remaining two kathismas.

Where people stand with prayers and complete a thousand Jesus Prayers, after that one must cense, lay the Lord’s Cross upon a cloth in a clean place, kiss it, and then complete the remaining five lestovkas.

Likewise throughout Bright Week, after matins, after the hours, and after vespers, one must kiss the Lord’s Cross. One must approach the Cross with fear and joy—fear because of sins, for we are unworthy; joy because it is the joy of God’s Church for all Orthodox Christians to kiss the Lord’s Cross and the other holy icons.

The manner of kissing the Lord’s Cross:

• On Bright Week: cross oneself, venerate, and then make one waist bow.
• On other Sundays: first make two full prostrations before kissing, venerate the Cross, make another full prostration, and ask forgiveness of the superior and the brethren.

One must approach and kiss the Cross in purity. This is the tradition of the Holy Church of God; it must be carefully observed. Do not look at those who do not do this, but listen to and obey the mentors and teachers who instruct us in every good work. Thus the lips of the holy fathers (Patriarch Joseph, preface to the Octoechos) command all Orthodox Christians to kiss the Lord’s Cross.

Chapter 28 That One Must Not Sell or Exchange Holy Icons to Worldly People

Hand-written or cast-metal icons of the Christian craft must not be sold or exchanged to people living in the world—that is, to worldly persons abiding in heresy. For priests go into their houses, perform sprinklings, and serve molebens according to their foul heresy. Therefore it is impossible for Christ to be with Belial. As it is written (Small Synaxarion): “Just as heretics serve their father the devil and in all things oppose God.” Another Scripture says likewise: “If the impious hold a place, flee from it.” As the righteous and hierarchs sanctify, so the impious defile.

Therefore it is not fitting to give holy things to dogs—that is, to sell or exchange holy icons to them—but one must carefully guard and preserve oneself from them, lest we receive recompense from the Lord for this.

But if some heretics desire to receive holy icons from Christians and promise to turn to the Christian law and accept the pious faith without delay, then it is permissible. The holy icons must still be carefully preserved from heretics.

This is like when the Almighty Lord allowed the still-unbelieving Emperor Constantine to see His Cross in the heavens and commanded him, while yet without the law of God, to carry a cross made in the likeness of the one that appeared before his armies. Likewise the Lord sent the Uncreated Image to Abgar while he was still a pagan. Likewise a holy elder gave the still-unbelieving and unbaptised Great-martyr Catherine an icon of the Most Pure Theotokos to draw her into the faith. Many other Holy Scriptures show the same. Yet all these, having received the Lord’s image, accepted the pious faith.

Therefore now also, if they do not promise to accept the law of God without delay, in no wise sell or exchange holy icons to them, but preserve them carefully. Whoever disobeys the holy-fatherly ordinance and sells or exchanges icons to anyone without distinction must be separated from the brethren. Refer him to the word of the venerable Nikon of the Black Mountain, Discourse 67.

Holy icons may be given only to those who sincerely desire to come to piety and accept the law of God without postponement.

Chapter 29 That One Must Not Receive Anyone into the Law of God Without a Promise

All who receive people into the law of God and desire to come to faith in Christ must first establish the Christian faith firmly. First explain to him the whole order of Christian life, so that he may hear beforehand what Christian life is like.

First of all let this be declared when he is about to make a promise before the Lord God: that he will not live together with married children or married daughters, but dwell in a separate room and prepare his own food.

Working together is not forbidden, but he must not visit worldly people nor go to their gatherings, nor bathe with them in the bathhouse, nor wash from their vessels. He must not attend their feasts even if relatives are there. He must drink no strong drink and eat no meat because of deprivation of the most pure Mysteries of God. Whatever he buys at the market—fish, oil, salt, vessels, or anything else needed—he must pray to the Lord God over it and seek sanctification for all food: pray a lestovka over it; likewise pray over well water, for worldly people draw from the well and water flows from their hands into it.

Explain beforehand the cell rule and the church cycle, the fasts, Wednesdays and Fridays, how to fast, how to change worldly clothing, and that between meals—whether before dinner or after until supper—he must taste absolutely nothing, not even on the field or in the garden the smallest vegetable or crumb, nor berries in the forest. He must drink during the day not often, but once or twice.

The Lord’s feasts and Sundays must be celebrated in a manner wholly pleasing to God; before a feast or Sunday he must not work late but finish every task early. He must not go to sorcerers, nor accompany the dying of worldly people to their churches, nor swear with maternal oaths or quarrel with any other foul words. He must neither sing demonic songs nor even listen to them, nor look upon leaping, dancing, or weddings. He must not wash his face with soap. He must not counsel young people to marry or be given in marriage.

Above all, instruct young people coming to the faith not to lie together with one another and in no wise defile themselves, but to live purely, preservingly, and chastely. Unmarried people coming to the faith must be instructed likewise: to abide firmly, steadfastly, and preservingly in the holy faith in all their life.

At that same time declare to them, frighten them, guard their souls, and explain the penances appointed for each sin. Also declare that they must not listen to schismatics and those who disagree with you, nor be seduced in any way by their flattering words.

If they promise to do and keep all these things, receive such people with love, strengthen them with Holy Scripture, care for their souls, encourage them to the struggle, and guide them to fasting and prayer. Above all, teach young husbands and wives chastity and purity, and exact promises from them.

As Basil the Great says (Rule 19, folio 332): “Let him who renounces the world be asked whether he can endure without a wife and openly confess it; if he denies it, let him receive prohibition. Men who renounce marriage and choose virginity must likewise be asked by the bishop of that region whether they truly love such a life and openly receive their confession. If they later fall to a lustful and pleasure-loving life of fornication, they shall receive prohibition” (Rule 59, reverse folio).

A fornicator receives seven years’ prohibition: two years weeping, two years hearing the divine Scriptures, two years falling down, and one year standing with the faithful without communion; in the ninth year he is received into communion (Rule 60).

One who promised virginity or took monastic tonsure and then fell into fornication receives fifteen years’ prohibition: four years weeping, five years hearing, four years falling down, etc.—read there to the end.

See with testing from Holy Scripture how it commands us to receive people into the law of God—with such a promise and with the showing of this Holy Scripture. For this present time of great sorrow does not accord with former times when there was piety: then there were churches and priests. Now there is no one to crown husband and wife in marriage, and we have no sacred order; therefore receive them with a promise of purity. Let our instruction be to preserve purity in all things. If they themselves sin after hearing this and after receiving the law, we will be guiltless.

Chapter 30 On Praying with Heterodox in the Same Room

It is not fitting to pray with heterodox in the same room, even in separate corners at the same time. One must strictly preserve oneself from such. The sacred rules forbid it, saying: “Let the faithful not pray with the catechumens even in a house. By ‘catechumens’ we do not mean only those instructed for baptism, but also the unbaptised—that is, pagans—are called catechumens according to the divine Chrysostom” (Margarit). These the Almighty Lord calls at the 1st, 3rd, 6th, 9th, and 11th hours.

Others are called catechumens because of sins, according to the sacred rules. The Holy Church has made distinction among all these three kinds of catechumens: some for baptism, some because of sins, and the third—impious heretics. From all these, especially from heretics, one must be completely separated.

Not only must one not pray with them in the same room, but according to the discernment of the ancient fathers one must not even cross oneself with them. For what fellowship, according to Scripture, has the faithful with the unbeliever? If living with an unbeliever is forbidden, how much more praying together!

As it is written in the martyrdom of St Arethas: the faithful did not allow even one heterodox to dwell among them—neither Greek (pagan), Jew, nor heretic. They themselves, as children of one mother, the sobornic and apostolic Church, abode in all piety and purity.

Remember also this: if some stand with the Psalter or with prayers, it is not fitting to place heterodox behind them and pray together with them. Only where there is full service with reading and singing may such stand behind the service—those who neither blaspheme nor mock the Christian faith but desire immediately and without delay to come to the law of God.

Others who do not yet know the true faith but wish to hear the reading and singing may do so, and many come to the knowledge of truth thereby, as did the equal-to-the-apostles Prince Vladimir and many others.

Thus Scripture says about such (Korinchaya, folio 370): “Heretics must not come to the service in church unless they promise to repent.”

Nikon of the Black Mountain says likewise (Discourse 33): “Heretics are not permitted to stand at the service unless they promise to repent and flee from heresy.”

Another Scripture says the same (Zinar, Rule 154).

Yet now, because of the necessity of life and dwelling, another discernment is laid down: because of persecutors a blasphemer may enter and stand at the assembly. As in the Prologue about a certain Saracen who led his horses into the church while he himself stood outside, saw the priest slaying the Lamb at the divine Liturgy, and thereby came to the knowledge of truth and received salvation.

Likewise the great Prince Vladimir came to the knowledge of true piety by hearing divine praise and seeing the beauty of the church. Thus even now many come to the understanding of truth by hearing the reading and singing of divine Scripture.

Chapter 31 On Eating at the Same Table with Unbelievers

It is altogether unfitting to eat at the same table with unbelievers. One must carefully guard oneself, for the table is as one vessel. Therefore, just as we wash a Christian vessel, so this table on which Christians eat is like the most holy table. Holy Scripture says of it (Scete Patericon, Zinar 189, Prologue August 4): “The heretical table is called the table of the dishonourers.”

An Orthodox Christian must not approach it, nor allow unbelievers to approach his own table. For there is no Christian faith in unbelievers, nor is God in them; no one knows God apart from the right faith.

Even more must one sit at table in silence, saying the Jesus Prayer and remembering one’s death. Whoever sits shamelessly at table and speaks idle, laughter-provoking talk—according to Holy Scripture such a one departs from God, God departs from him, his prayer is not accepted, and all his labours are unprofitable.

Again, whoever at table converses and makes no distinction, eating with gluttonous disorder or speaking anything evil or good—such a one is worthy not of men but of pigs and cats.

Likewise in the Patericon about those eating at table and partaking of the same food: three visions are seen in it—one eats honey, another bread, another filth. Honey is silence and prayer; bread is thanksgiving for the food; filth is lack of thanksgiving and murmuring about the food.

Chapter 32 That One Must Not Dwell Together with Children Married in Heresy

Fatherly discernment according to the sacred rules and their judgment strictly forbids parents to live together with children married in the bridal heresy or with daughters who have married into it. Looking to the sacred and divine rules, they declare and distinguish heresies and strictly forbid and prohibit all union with them.

Thus Basil the Great says (Book 2, Chapter 379), Zonaras (Chapter 76), Margarit (folio 559), the Kiev-Caves Patericon (Discourse 13), and many other divine Scriptures testify in agreement: one must in no wise have love, friendship, union, connection, or cohabitation with heretics.

Whoever has cohabitation and inseparable love with them, as the venerable Joseph of Volotsk says: “does thereby make himself a stranger to Christ’s Church and alien to Christ the Master. Therefore such people receive prohibition upon themselves and make themselves alien to Christ the Master.”

Because they are strongly attached to their customs and manners, they turn away and depart from the Orthodox Church. As Nikon of the Black Mountain says (Discourse 57): “Therefore they cannot easily be torn from their customs nor accept life according to the Gospel.”

But the Holy Gospel with Christ’s own lips teaches us: “If anyone does not hate his father and mother, wife and children, brothers and sisters, he cannot be My disciple… Whoever loves father or mother more than Me is not worthy of Me; whoever loves son or daughter more than Me is not worthy of Me.”

Now whoever does not thus love son or daughter more than Christ truly loves and honours impiety more than piety, separates himself from God and from Christ’s faith, and neither hears nor heeds the words of Holy Scripture.

How innumerable are the instructions of Holy Scripture and the fathers’ admonitions—yet they count all these teachings as nothing! Even worse, they harbour malice toward those who instruct them. O what great evil these people prepare for their souls and what eternal perdition they arrange for themselves!

For by the words of Christ’s own lips it was said: “He who hears you hears Me, and he who rejects you rejects Me.”

See here, understand what is spoken, and care for the salvation of your soul. Many saints fled not only from their own houses because of unbelievers and those defiled by dwelling with heresy, but even from cities, fearing to remain with such lest they receive great punishment from the Lord for dwelling with them.

Truly and rightly the divine law says: “Let every Christian dwell apart from unbelievers.” Even Lot, though righteous, went out from Sodom and received salvation.

Whoever does not wish to hear this instruction and act as God and His saints have commanded, let him be separated from the Holy Church of God and from all the brethren in Christ. For, as was said before, he makes himself a stranger to the Orthodox faith and to the Holy Church.

Thus the apostle Jude in the preface to his epistle reproves and drives them out as deceivers and commands the faithful to have no communion at all with such. One must only weep and bitterly lament over them.

As the divine Chrysostom says (Seventh Discourse, folio 1881): “Weep for the unbelievers, weep for those who differ in nothing from them, who depart without enlightenment, without the seal—truly these are worthy of many tears and cries, for they are not among the royal but with the condemned and those liable to punishment. Therefore let us carefully guard ourselves.”

Chapter 33 That One Must Not Dwell Together with Heretics in the Same House nor Justify Them in Any Way

It is likewise fitting to remember what was said before concerning the faithful with the unbelieving: Holy Scripture forbids faithful fathers and mothers to live with their unbelieving children who have married, and the fatherly command, in full agreement with Holy Scripture, separates and excommunicates them for this. This was already spoken of earlier.

Now again, in the same way, Holy Scripture forbids living with strangers who abide in unbelief and declares openly to all (Korinchaya, folio 15): “For Old Rome fell by the Apollinarian heresy; the Second Rome, that is Constantinople, was possessed and corrupted by the grandsons of Hagar, the godless Turks.”

Behold with attention: not only are houses defiled by them, but cities as well—how much more the houses in which the faithful dwell together with unbelievers and even offer them some justification, while the faithful prepare great condemnation for themselves by this deed.

One must in every manner—by deed, word, and thought—separate oneself from such people and in every way be divided from heretics. As Nikon of the Black Mountain says (Discourse 3): “Let us carefully attend to ourselves, lest we justify some impious man by word or deed for the sake of gifts or out of compliance with his will. Woe, woe to those who call evil good and good evil, who put darkness for light and light for darkness.”

Let us wisely accept this fatherly discernment, for they speak not from themselves but expound Holy Scripture and do not permit living with unbelievers. According to the right-ruling understanding of the holy fathers, how can it be counted pious to dwell together in one house with unbelievers?

Only if a husband and wife promise to live in purity and chastity, never to come together in fleshly lust in any degree, never to defile their bodies in any way—no revelry, no lying together in one bed, no embracing, no kissing, no unseemly jesting—and if they consent without delay to come to the law of God and listen attentively to Holy Scripture and follow what is written, then it is possible to dwell and live with such people, according to the Lord’s word: “If you enter any house and they receive you (that is, the teaching), abide in that house.”

But if some remain in the delusion of this world, pass their life in every uncleanness, bear children, receive all gifts and foods from heretics, and admit them into their houses—even if unwillingly, even under compulsion—still great defilement is wrought. Even the martyrs who denied Christ under intolerable torment and compulsion are not called martyrs but apostates.

Moreover, they wear ornate clothing, attend heretical feasts and revelries, remain in every lust, and fulfil every uncleanness. It is utterly impossible to live with such people. According to the Lord’s word, one must quickly leave that house and shake off the dust that clings to the feet.

One must hate them, abhor them, and flee from them as from a poisonous serpent, a raging lion, or a consuming fire. For according to Scripture it is fitting to say of them (Apocalypse Chapter 13; Korinchaya Rule 83): “All who do not obey the law of God are Jews and their descendants.”

Again, as Basil the Great says: “They prefer to serve pleasures rather than the Lord and do not accept the life of the Gospel; we have not a single word in common with them. If any unrepentantly cling to their customs and do not cease sinning, we have no communion at all with them, lest by associating with the incorrigible you destroy yourself.”

See here what the saints have spoken: they do not speak of pagans or heretics, but of those who are called Christians yet by their deeds are as pagans. From such one must turn away and flee in every way and have no communion with them—how much more must one separate oneself from the very impious and foul heretics, flee from them, and have no communion with them whatsoever.

As it is again said in the Patericon (Limonaire Chapter 12): A brother asked Abba Alimpius, priest of the Lavra of St Gerasimus: “Speak a word for my profit.” He answered: “Do not make merry with a heretic, and restrain tongue and belly” (Cheti-Menaion, December 28).

The saints chose to dwell with wild beasts in caves and chasms rather than with the lawless (Gospel, Sunday 29). “It is in no wise fitting for the righteous to mingle with the wicked, nor the pure with the impure, nor for those who still bear the defilement of washed-away sin to be together with the holy. What fellowship has light with darkness, or what part has the faithful with the unbeliever? It is not given him by the law to mix with other people (that is, with unbelievers).”

The Sixth Ecumenical Council says in Rule 11: “Whoever associates with them—if a cleric, let him be deposed; if a layman, let him be excommunicated.”

The divine Chrysostom speaks most fearfully and terribly (Margarit, Discourse 13): “Even if one lives the life of the bodiless ones yet associates with heretics in friendship and love, such a one is alien to Christ the Master.”

Let it not be that we are slandered because we forbid such cohabitation, friendship, love, and union with heretics. We cannot cover this with silence. As Scripture again says (Korinchaya, Sixth Council): “It is not fitting to cover heresy; he who is silent and does not reprove his brother’s sins is not merciful and is like one who leaves poison in the body bitten by a venomous beast.”

If one must reprove even ordinary sin, how much more must one not be silent about heresies, lest the salvation of men be lost. For every man is sanctified by the confession of faith. Again (Margarit): “You know those who do such things and strive to conceal them, neither reproving them yourself nor telling others who can put a stop to it. Is it not clear that you too love it? Therefore together with those who do these things you will be delivered to eternal fire” (Margarit, folio 583).

Hear the words of such and do not incline toward the unbelieving (folio 589). What fellowship has light with darkness? Hear, O Orthodox, and do not mix with heretics, lest you be led with them to eternal torments.

John the author of the Ladder teaches likewise (folio 7): “One must only be defiled by heterodox and have no communion with heterodox.”

The venerable Ephrem commands the same (Discourse 102): “Flee from heretics.”

All the saints teach this in agreement, separating us from heretics and not permitting us to live with them. Many saints fled not only from pagan houses but even from cities.

Likewise John Metropolitan of Nicaea, Athanasius of Alexandria, and Dositheus (disciple of the venerable Zosima) against the Armenians, and against all heretics, declare in agreement: Christians must not admit heretics into their houses lest the faithful be defiled by the ill-believing. For the grace of God flees from those places where heretics come, and the Lord does not dwell there, but demons (Zinar, Rule 88).

Therefore, as true fellow-workers and disciples of the holy apostles, of one mind with these holy and God-bearing fathers who confessed to me what the holy apostles handed down to us, truly confirmed and strengthened by our holy God-bearing fathers and handed down to us, we must abide in the Orthodox and true faith and neither touch nor be bound to heretics, nor take counsel with them, but flee from them, avoid them, and curse them as heirs of eternal fire, servants of the devil, captives of the devil, and destroyers of souls.

Chapter 34 On Wearing Clothing Unbecoming to Christians

Short garments called “telogreya” are unchristian—that is, pagan—clothing. Likewise, women sewing men’s clothing for themselves or putting on ready-made men’s clothing; or men and women keeping and wearing Circassian dress and considering no sin in it—some even stand in prayer wearing it.

Moreover, some wear boots with high heels, disturbing all Christians and leading them into temptation, while themselves remaining in this opposition. For a true Christian this is exceedingly harmful, reproachful, and dishonouring to piety. Such tempters and opponents are truly worthy of excommunication according to the writing of the holy fathers—not only for lovingly keeping pagan customs (that is, their unchristian clothing), but because they wear clothing contrary to their own nature: men wearing women’s and women men’s.

Scripture says of these (Bible, Chapter 14): “If a man or woman clothes himself in alien clothing—that is, not according to fatherly tradition—let him be anathema.”

Therefore let us carefully guard ourselves from this delusion and perdition. It is in no way pleasing to God to transgress His law for the sake of pleasing men, nor to accept the reasonings of the world’s deceivers devised by the senseless (Cyril of Jerusalem). One must flee from them as from poisonous serpents and not look upon their delusion, for all their manners, customs, and unbecoming clothing destroy the souls of the right-believing.

Scripture again says: “If any woman, thinking it for the sake of abstinence, changes her clothing and puts on male attire instead of her usual female dress, let her be accursed” (Korinchaya, folio 58).

Likewise, soft—that is, silk—clothing is now wholly unbecoming for us to wear. The divine Chrysostom strictly forbids and prohibits the wearing of soft, that is, silk clothing—even in that former blessed, spacious, and commanding time. But our time is not of joy and gladness, but of weeping and bitter lamentation.

Therefore, since we have reached the very end of time, let no one think that we forbid the wearing of such clothing of ourselves. We only offer soul-saving counsel of humility and command to look to the ancient pattern, that we may pass our life in repentance and contrition and await our end in repentance. Above all, one must cut off and renounce one’s own will and in no wise follow it, for our will, according to Holy Scripture, is a brazen wall standing between us and God; it does not allow us to come to God and be saved (Abba Dorotheos, Chapter 7).

Therefore we must follow the command of the saints and the holy-fatherly blessing and counsel, lest we perish in soul and body and be condemned to eternal torment. As the divine Chrysostom and many others teach, we must in no wise adorn ourselves or look upon other people who are deluded by the deception of this world.

“Woe to the world because of temptations!” Again: if any of the faithful is tempted and does likewise and tempts others of the faithful—even if not by word but by appearance alone—woe to that man. According to the Holy Gospel it would be better for him that a millstone be hung about his neck and he be drowned in the sea. It would be better for him not to have been born than to tempt one of these little ones.

He who has fine and soft and bright clothing will desire to show himself to men and displays himself here and everywhere. We speak not only of bright garments but also that a woman must in no wise put on simple men’s clothing, nor a man women’s.

Chapter 35 On the Burial of Unbelievers

When any unbeliever dies, the divine John Chrysostom says (Discourse 57): “He who departs—that is, dies—in unbelief, give only to the earth—that is, bury him. But troparia, hymns, psalms, alms, bows, censing, incense, and icons—with honour let them not be escorted, for they are unbaptised and unbelieving.”

Likewise, apostates from the faith of Christ and those who have joined heretics are to be given only this burial, as other heretics. The faithful must in no wise run to a heretical burial and be accursed with them.

For the apostles said: “Remember in psalms and prayers and make memorial on the third, ninth, fortieth days, and yearly for those who have fallen asleep in the faith.” The faithful are commanded to remember them thus.

But concerning unbelievers Christ the Son of God says: “Let the dead bury their own dead”—that is, let the unbelieving bury the unbelieving.

If the right-believing go to escort the impious or apostates from God’s faith, such are subject to anathema thrice pronounced.

But if they are kin—heretics and apostates from the faith—and out of great necessity one of them must be buried by the unbelieving, then he shall perform three thousand full prostrations with almsgiving and tears before g God, that the Lord God may forgive them this grievous sin committed under present necessity.

Chapter 36 That All Orthodox Christians Must Know It Is Not Fitting to Commemorate the Dead Who Did Not Accept the Christian Faith

It is likewise fitting to know that it is not proper to commemorate the dead who did not accept the Holy Faith—even if they be parents, children, or very close kin; even if they were fasters, abstainers, and almsgivers; even if they kept some traditions of the holy fathers. According to the word spoken (Limonaire, Chapter 26): “Even if a man fulfils all virtues but does not believe rightly, he will come to the place of torment where Arius, Nestorius, Origen, and the other heretics are.”

Likewise the divine Chrysostom says in Moral Discourse 25: “He who dies unbaptised, even if he has good works, goes to hell.”

Many other Holy Scriptures say the same. Therefore the saints reject commemorating such people.

Let it be known and undoubted to all that it is not fitting to commemorate them. The divine fathers, knowing about commemorations for the departed, say (Prologue, November 9): “Almsgiving and services give them great relief and benefit; the Church commands this in common, having received it from the holy apostles.”

As it is said (Discourse, folio 1231): “This is spoken of the pious.”

But concerning the impious: “Even if you give the possessions of the whole world to the poor, you will accomplish nothing” (Korinchaya, folio 28). “He who while alive was an enemy of God—clearly when dead will have no mercy, for there is no unrighteousness with God. The Lord is righteous and loves righteousness; He will render to each according to his deeds.”

Cyril of Jerusalem likewise says the same and does not command commemoration of those who did not accept the law of God. Countless other Holy Scriptures utterly reject commemorating such people.

Let the most pure words of the Lord again be remembered: “Let the dead bury their own dead.” Let them commemorate their own dead—that is, the unbelieving. It is sufficient for them. But for us it is in no wise sufficient to commemorate the unbaptised. Therefore we must remember the soul-saving words and do what is commanded, as Holy Scripture has enjoined us, and in no wise judge according to our own will.

Chapter 37 That One Must Not Discharge Natural Moisture Toward the East

Every person, male and female, abiding in Orthodoxy must pass their life purely, fear God, and keep the law of God without transgression, preserving natural necessity purely—that is, not discharging natural moisture toward the East. Likewise preserve the other natural necessity in the same way, turning away from the East, but doing it toward the West or the northern side, and only with reverence and the Jesus Prayer.

Though this act is foul and unclean, yet by nature it was created by God from the beginning. One must carefully guard one’s hands and not touch except for ordinary natural need. If anyone out of lust holds and looks upon his nature, it will be counted to him as though he had committed fornication.

Thus the sacred rules say (Zinar, Rule 197): “If a monk holds his shameful member and looks upon it, it is counted to him as fornication.”

Therefore let us carefully guard ourselves. One must likewise guard against such acts toward the southern side, even though it is not written of this region. Yet by fatherly discernment it is counselled, because in the southern land all Christ’s work was accomplished: His Nativity, Theophany, Crucifixion, Resurrection, Ascension, and all the feasts of Christ, the Most Holy Theotokos, the apostles, and all the saints are perfectly remembered there.

Let this not be our command, but only good counsel that we may preserve ourselves. Just as if someone sees the church of God and, looking upon it, discharges moisture, his conscience will not condemn him.

Concerning moisture, Holy Scripture speaks most fearfully, forbidding it toward the East (Starchestvo, Chapter 34): “If a monk urinates toward the East, let him make 300 bows for six days.”

Therefore let us carefully guard ourselves.

Chapter 38 That Those Coming to the Holy Faith—Men and Women—Must Live Purely and Chastely

Those coming to piety—that is, to the Christian faith—both husbands and wives together, having accepted together the pious law and the grace of holy baptism, must live in piety purely, abstinently, and chastely, preserving themselves with all strength and firmness of faith from every uncleanness, defilement, fleshly union, and natural lust between themselves. They must have no embracing, kissing, or lying together in one bed, but sleep apart.

Each must wash separately and not look upon one another naked. They must have no jesting or unseemly laughter. Therefore we command them to live purely and preservingly, for we have no priest and no one to bless them again with marital union according to Holy Scripture. They must simply live as a spiritual brother with a spiritual sister.

Therefore spiritual fathers and brethren in Christ must receive such newcomers with agreement, first declaring everything to them, explaining the whole pure and chaste life, and that they must have no fleshly union between themselves. If they sin after accepting the faith, first declare to them the penances, that they may fear and not transgress.

If they live thus preservingly, they will receive great, most rich reward, grace, and mercy from the Lord God on the day of judgment from the righteous Judge. For truly it is a great and righteous wonder, worthy of much amazement—like flax lying or hanging with fire and not burning. Who would not call this a miracle?

So too if husband and wife live in purity and abide in abstinence—is it not a great miracle and worthy of great gifts?

But if after accepting the faith they live in foul and fleshly lusts, in impure and lustful life, they will be condemned as fornicators and separated from the Church of God according to the discernment of Holy Scripture.

The discernment concerning such is this: just as the Church of God examines and judges heretical baptism, saying: “Heretical baptism is no baptism, and a heretical marriage is no marriage.”

We greatly fear separating and dividing them because of the present time, but only beseech and most lovingly entreat such couples to live purely, abstinently, and with great care for the salvation of their souls, fleeing this delusion.

As it is said (Discourse 537): “Great good it is to have mercy on the poor, but nothing is like being freed from delusion. He who does this is as Peter and Paul.” Again: “If anyone has a friend, kin, or household member, let him do this and speak this, and he will be as Peter and Paul.”

The venerable Ephrem says (Discourse 37): “Virgin purity is found not only in ever-virgins but also in the repentant. Let us all strive to love this, that we may receive the same blessing from the Lord.”

Chapter 39 That All Orthodox Christians Must Abstain from Eating Meat and Drinking Wine

We offer this counsel, not commanding it by force, but only for the sake of one’s own soul: let each direct his life as he wishes, understanding the present time thus.

It is painful, exceedingly sorrowful, and worthy of much weeping and lamentation, for we have been deprived of all spiritual sweetness and joy—above all, of the heaviest of sorrows: we have been deprived of that greatest grace and spiritual sweetness, the most pure Body and life-giving Blood of Christ our Saviour, the very summit of our salvation. How can we be without sorrow, deprived of these holy gifts, yet partake of fleshly pleasures—eating meat and drinking wine?

Seeing such intolerable grief, did not the Lord Himself say to the Jews: “When the bridegroom is taken from them, then they will fast in those days”?

Therefore we must remember the Lord’s word: the Bridegroom—that is, the most pure and divine Manna—has been taken from us. Even before this time, in that blessed and joyful age, many saints counselled not to eat meat or drink wine.

When the Most Pure Mother of God appeared to the yet-youthful Dositheus, she said to him: “If you wish to be saved and delivered from eternal torments, fast, pray often, eat no meat, and you will be delivered from these torments.”

These three lawful commandments the most holy Theotokos gave. Truly it is fitting for us to attend to ourselves, look to the pattern of strength and abstinence, and follow it—it is good, profitable, and saving for souls.

As Abba Dorotheos says (Discourse 10): “Give blood and receive the Spirit”—that is, strive and you will enter the habit of virtue. Labour for your own soul, have all diligence and care, and do not point to former times of piety. That former time is not fitting to compare with our present last, most sorrowful, greatly afflicted, deprived of all good, most evilly persecuted, and most lamentable time.

Chapter 40 On Drunkenness, from Which One Must Guard Oneself

It is not fitting for Christians to taste strong drink, to go to those foul heretical taverns, or to drink any of their beverages. Whoever does not obey Holy Scripture, despises fatherly prohibition, and rejects their instruction must in every way be separated from the Holy Church and have no communion with them.

For they have given themselves over to the delusion of this world, loved foul abomination and uncleanness, and made most beloved communion with heretics. Truly the word of the divine Chrysostom fits them (Discourse, folio 136):

“Just as those who mix deadly herbs and smear them with honey make the deadly poison easily acceptable to those who take it, so drunkenness and fornication defilement attract with sweet drink the abomination of sin.”

Truly and rightly one must speak from the holy divine Scriptures: “Even if in times of piety someone were a drunkard, such a one will have no part in the Kingdom of Heaven or in the Church of God” (Začalo 139). The apostle does not command even to eat with such a one and likens drunkards to fornicators, robbers, and idolaters.

See here, everyone, and understand the soul-saving words. Now even more must such drunkards be separated from the Holy Church of God and from the brethren in Christ, for they have not only entered the delusion of this world but have received the whole god-hating and most foul heresy.

As Scripture says (Spiritual Sword, Sunday 5): “All who hold the cup of drunkenness drink the cup of demons.”

He who abstains from drunkenness and from all streams of iniquity—prophet Joel says (October 7): Again concerning these drunkards: “You are deceived; awake, you who are drunk, and weep and wail over the perdition of your drunkenness.”

Truly the joy of drunkenness belongs to unbelievers and the unbaptised (Synaxarion, folio 190). The Holy Spirit will not enter a soul defiled by drunkenness (Discourse, folio 57). Nothing is so beloved of the devil as pleasure and drunkenness. Therefore these people do not hear the voice of God’s truth nor heed His voice. They are drunk with madness, do not wish to understand the truth, and have not submitted themselves to God’s righteousness.

See here, discerning reader, and know the truth from Holy Scripture; receive understanding for the salvation of your soul. Do not delay such joy, as the divine Chrysostom says (Discourses, folio 874): “Do not pour out treasure, do not bring in drunkenness—the sorrow of a mother, the joy of the devil, begetting countless evils: sleep akin to death, headache, illnesses, forgetfulness, the image of deadness. Therefore cease from drunkenness, says the saint.”

Above all, one must in every way separate oneself from heretical mixing while living in piety.

Chapter 41 That One Must Not Voluntarily Give Oneself Over to Persecution

It is likewise fitting to understand that one must not voluntarily give oneself over to persecution. The Lord Himself showed the pattern of fleeing—after His Nativity into Egypt. Again the Lord Himself says: “If they persecute you in this city, flee to another.”

Countless saints teach the same in agreement: many fled persecution and torment from those who would kill and pursue them; they fled into deserts, mountains, caves, chasms of the earth, and clefts of rocks, hiding themselves. Few gave themselves over to persecution—only the strongest and most steadfast among the martyrs.

No saint voluntarily gave himself up to be tortured and killed unto death. Even when they fled into the desert, they did not starve themselves to death but undertook various ascetic labours and toils, feeding on herbs and plants. For forty days at a time they took no food.

Thus the saints showed us the pattern of patience and endurance: to bear persecution and affliction patiently and courageously, but not voluntarily to give oneself over to death. If death comes suddenly by God’s will in any place—at home, on the way, or in the desert—that is God’s boundary, which no one can pass.

St Athanasius reveals God’s mercy concerning this, saying: “If someone crosses a river and people go before him and he follows them and drowns, he dies a martyr’s death. But if he goes alone and no one is ahead of him and he drowns, he is his own murderer. Likewise, if some climb a height or a tree voluntarily and fall from there, they are their own murderers.”

Or whoever kills himself in any way—with a knife or otherwise—as Basil the Great says (folio 450) concerning those who kill themselves: “If anyone throws himself from a cliff and drowns, or kills himself, stabs himself, hangs himself, or burns himself, do not commemorate such a one, nor give alms for him. Even if he did it for God’s sake, let him not be spared, for the Lord commanded no one to perform such deeds of virtue.”

If anyone else commemorates him and gives alms for him, let the one who committed this murder receive the penance of a voluntary murderer.

St Eusebius likewise says (folio 157): “If anyone slips while playing, or proudly resists persecutors, or casts aside the garment of deliverance—that is, the opportunity to escape from the hands of persecutors and flee—or voluntarily gives himself over to some kind of death from their hands, such are enemies of God.”

Even if persecuted for Christ’s faith and voluntarily giving himself over to death—even from the hands of tormentors—such people will find no mercy from God at the judgment, for out of fear they chose to destroy themselves eternally and irrevocably. Upon such will be fulfilled what is written in the Revelation of John the Theologian: “The fearful and unbelieving shall have their part in the lake that burns with fire and brimstone, together with the devil, without remission.”

The sacred rules agree likewise (Nomocanon, Rule 175): “If anyone kills himself, they do not sing over him nor commemorate him, unless he was out of his mind” (Korinchaya, folio 370)—that is, not in his right mind, according to the 14th answer of St Timothy of Alexandria. The Zinar says the same (Rule 81): “Whoever falls and is killed of his own will—over him they do not sing nor make commemoration.”

But if he falls unintentionally and is killed and dies, over him they sing according to the Typikon, make commemoration, and even call him a martyr.

Above all, such cases—those who suddenly fall into the hands of the impious and voluntarily give themselves over to various deaths, who did not first hear that persecutors were coming to seize and torture them (October 9)—must be left to the judgment of God.

As St Martyr Domnica did with her daughters: they tore themselves from the hands of the impious and drowned in the river, judging that for the love of Christ it is better to drown in water than to be given into the hands of the lawless (Cheti-Menaion, October 15).

St Pelagia likewise threw herself from a window to the ground to escape tormentors and thus ended her life, being named a martyr.

St Princess Olga, named Helen in holy baptism, said (July 11): “It is better to drown in water than to fall into fornication.”

These things happened suddenly by the assault of the godless. But if one hears that tormentors are coming, one must flee according to the Lord’s word. If there is nowhere to flee and it is impossible because the impious surround on every side, then one must give oneself to fasting and prayer, place oneself in the judgments of God, pour out many tears, and beg the Lord for deliverance from the hands of the impious.

If it is impossible to flee and be delivered from their hands, then pray for patience with thanksgiving, that the Lord may grant endurance unto the end.

Nowhere have we heard or seen in Scripture that one should deliberately prepare a house to burn oneself in it at the coming of tormentors. Even if such a house were prepared for burning and set alight by tormentors, that suffering would be counted for the name of the Lord—but we have not seen this in Scripture: that people themselves prepare kindling for burning.

We cannot judge or condemn such cases, but place them in the judgments of God and make commemoration of them according to fatherly discernment.

But now and always, at every time and hour, remember the Lord’s word: “Be ready at every moment… Watch therefore and pray always, that you may not enter into temptation.”

Chapter 42 That One Must Not Offend Anyone in Anything

In these present last times of persecution, all Orthodox Christians must carefully guard and preserve themselves in all spiritual and bodily matters, so as not to offend anyone in anything, not to conceal another’s property, and not to keep anything stolen in one’s house. For according to Holy Scripture, ill-gotten gain is as fire: it burns one’s whole house and all the possessions in it, even if they are one’s own lawful goods.

The right-ruling prohibition concerning such says (Zinar, Chapter 135): “He who seizes and takes another’s goods with injustice shall remain five years in repentance, doing 100 bows daily.”

Many other Holy Scriptures, the Gospel, and the Right-Ruling Understanding all declare this in agreement. One must likewise guard against mowing a neighbour’s grass or ploughing over another’s field—this is most fearful. For the divine rules say (Zinar, Chapter 135): “He who ploughs over another’s field with a plough or damages it in any way—four years in repentance, 16 bows daily.”

The Nomocanon, Korinchaya, and all other divine Scriptures and sacred rules unanimously affirm the same. Truly, according to Scripture (Gospel), the oppressor will be condemned as a thief and a robber.

Therefore I beseech you, beloved brethren in Christ: flee from offending and wronging your brethren, remembering the Lord’s word: “It is better to be wronged than to wrong anyone.”

Chapter 43 That One Must Not Despise One’s Own Kin. He Who Does Not Care for His Own, Especially His Household, Has Denied the Faith and Is Worse Than an Unbeliever. A Son Who Wrongfully Offends His Father—Let His Hand Be Cut Off

All who abide in Orthodoxy must know and remember not to despise or abandon their own kin—that is, relatives—if they too abide in right belief, but to care for them and provide for them. Whether father or mother, brother or sister, or other relatives—let one have all-diligent care and concern for them, comfort them, feed them, and desire their good.

Holy Scripture teaches us thus (Discourse, folio 831): “Nothing can make one a lover and imitator of Christ like caring for one’s kin. Even if you fast, even if you lie on the ground, but do not care for your neighbour, you have done nothing great—you are still far from that holy pattern.”

The apostle says (Začalo 285): “If anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.”

Theologian John teaches in the preface to his first epistle: “He who does not love his neighbour is not worthy of the Christian name and cannot call himself Christ’s.”

The sacred rules declare likewise (Zinar, Rule 30): “If a son reviles or wrongfully offends father or mother, let him die the death, for his parents gave him light and life. But if he repents, let the law give him half a year that his father and mother may forgive their child (Rule 106)—yet let his hand be cut off.”

Again: “If anyone abandons his aged and infirm parent, dishonours and does not care for him, but goes to be tonsured without the parent’s permission—anathema to such children.”

Therefore one must have love among themselves (Discourse, folio 2378): “Have honourable love—not merely in words, but that which is from birth and will, and heartfelt compassion.” Or concerning life: true love without which it is impossible to be saved.

Parents who are pious, fear God, and desire salvation must keep this law. This is not our word, but only good counsel we offer to all who desire salvation. We do not ourselves cause separation or malice from parents toward children, but describe the handed-down law (Korinchaya, folio 128): “It is fitting for bishops and clergy to give their property to whom they wish—but to right-believing Christians. To heretics, even if they be kin, give nothing of their own, neither in life nor after death, nor in any other way enrich them from their wealth.”

Many other Holy Scriptures in the Gospel, Discourses, and Chrysostom speak of this. Therefore let us strive carefully and preservingly to keep the Holy Scriptures.

Chapter 44 That One Must Fear Judgment of Others. He Who Judges His Brother Is an Antichrist

Every person abiding in Orthodoxy must in every way and with great diligence guard and preserve himself from judgment and slander, lest we become like demons and the Antichrist, as Scripture declares concerning this.

It is fitting for us to hold fast with all strength to reverent silence and holy quiet, to free ourselves from these passions, and to guard against much speaking, for in much speaking one cannot avoid sin in which slander or judgment may occur.

He who judges is called Antichrist by the Lord Himself; he who slanders is called a devil and a Jew.

Scripture says of such (Prologue, September 22): “The Lord turned to the angels standing before Him and said: ‘Cast him out, for he is an antichrist to Me. Before My judgment he has judged his brother.’”

On the same day concerning slander: “Woe to the slanderer—he is more like the devil. Slanderers are enemies of God, abominable, fellow-partakers with those who sold the truth and crucified our Lord Jesus Christ.”

Countless other divine Scriptures teach and instruct us in every way to preserve ourselves from judgment and slander, lest we become like Antichrist—that is, Satan—and his demons. O what great and inexpressible fear and terror! How fearful it is—above all in this present last time one must guard against it.

Since we are deprived of all holiness and the divine Mysteries, we must care for this as well, that we may preserve ourselves from every soul-destroying slander and judgment.

Chapter 45 That One Must in No Wise Use Abusive Language

One must strictly preserve oneself from abusive words—neither maternal curses, nor “black,” nor calling anyone a Jew or devil, and above all not a heretic. Holy Scripture most strictly forbids not only calling anyone by any foul word, but even “fool” or “raca” according to the Holy Gospel.

“Raca” is interpreted by the Lord’s word as: when out of some malice one does not wish to call a man by name but says in anger: “You go away,” or “You take this,” or “You do that,” or anything similar—such a one is liable to the council. And whoever says “fool” is liable to hell fire.

The Lord Himself spoke this most fearfully and prohibitively. How much more to call anyone by fouler and more unclean abuse—God departs from such a person.

Likewise one must not mock anyone—neither the old, the deaf, the blind, the mute, the foolish, the mad, nor any other appearance. For in confession all who come to repentance are asked about this and receive prohibition and commandment not to do it in future.

Basil the Great says (Chapter 8): “If any brother uses foolish words, dishonours the brethren, and mocks—let him make 100 full prostrations.” He must also give glory and honour before the one he slandered and mocked.

Basil the Great says (Korinchaya, folio 611): “He who slanders one present slanders God and judges God—whose judgment is fearful.”

Again: both the slanderer of a brother and he who hears slander are worthy of excommunication.

Therefore let us carefully guard against abusing, slandering, or falsely accusing anyone. For God did not create us to curse, revile, mock, and slander one another—this is reproachful to piety and dishonouring to right belief, and above all most destructive to our souls. As Scripture says: “Everyone who is angry with his brother without cause shall be liable to the fire of hell.” That is, all abusive words are born of anger and destroy the soul.

Chapter 46 On Washing One’s Naked Body

We offer this counsel: if anyone wishes to wash his body in a river or at home, according to the common conciliar discernment of the ancient fathers, one must pray a lestovka. For seeing one’s naked body with one’s own eyes and touching and washing one’s secret members with one’s own hands—therefore, even though the fathers permitted this as ordinary, yet for the sake of chastity and purity, and for this further reason, the fathers discerned thus: if there were no fatherly discernment, bodily washing would be done very often.

To this fatherly discernment the holy fathers likewise teach in agreement, instructing us to live chastely, saving our souls and bringing us into the fear of God, strengthening us to live as they themselves established.

The saints did not bare their bodies nor look upon them, as their lives show. Basil the Great says (on the asceticism of Isaac the Syrian): “Let no one bare any of his members, nor touch his own naked body or another’s except in great and extreme necessity.”

For people living in the world and dwelling with worldly people it is impossible to keep all these traditions and fatherly instructions. Since in all our necessities we cannot avoid touching and seeing the body without washing, let us at least fulfil the fatherly instruction to pray to the Lord God for cleansing.

We do not abandon the tradition out of laziness or negligence, but with great zeal cut off our own will and follow the fathers’ will. We do not say that they command us to do this for ourselves, but out of much discernment we offer the saving strength of the ancient holy fathers, as is written in their lives: “one threw his son into the river, another placed meat on his back,” and they left us many soul-saving and profitable instructions.

Chapter 47 That One Must Guard Against Games and Every Disorderly Deed

All Orthodox Christians, old and young, must carefully guard themselves: the young from games, disorder, and defilement; the old from jesting, laughter-making, and unseemly talk. All together, young and old, must not look upon foul, unclean, god-hating, and accursed games and satanic, demonic spectacles—where devilish games occur: leaping, dancing, gusli, drums, pipes, organs, and all other devices of the enemy; satanic songs and other vain goat-voiced cries.

All Orthodox servants of Christ who desire salvation must flee from all these as from a deadly serpent, a fearsome beast, or a consuming fire. Truly it is even more fearful and cruel than that: such a person will be condemned with idolaters according to Holy Scripture, as the divine Chrysostom says (on false teachers) and likewise in the Holy Gospel.

Where does Holy Scripture command Christians to jest and behave disgracefully, to play gusli and other such pagan things that are alien to the Holy Church? Let no one deceive you with this satanic invention. For having once renounced and rejected these things, who would wish to return to them like a dog to its vomit?

Again it is said: “Each of us is written down and will give account.” Our rejection of the devil, our deeds, thoughts, actions, jests, and laughter—all these are written and will be brought to judgment. How will you lie to Him? It is impossible. For you, your words, and all things are truly in His hand, and we know it.

Each of us will give account to God for himself, reap what he has sown, and bear his own burden at the fearful judgment. All the saints bear witness in agreement that one must guard against and fear every disorder, game, jesting, laughter-making, and idle talk. For all this is the work of demons, as the venerable Ephrem and Isaac the Syrian say, and many saints teach us this.

All such players, jesters, and singers are called sons of the evil one, grandsons of the devil, and counsellors of Satan.

Chapter 48 On Christian Parents Who Allow Their Children to Play

Christians who have small children must in no wise allow them to play or let them out into the streets. For if they play in the streets they will learn every kind of defilement and uncleanness, fornication and adultery, theft and robbery, every godless shameful deed and lawlessness, disrespect for parents, ignorance, and abusive speech. In such habits their children perish and drag their parents with them into perdition, becoming eternally liable to the fire of hell.

Upon the parents, even more than upon the children, a heavier and greater church punishment is laid for negligence: not teaching the child they bore the fear of God, not guiding it on the true Christian path and keeping it from every way of corruption—fornication, theft, and robbery.

Games, dancing, and every kind of unrighteousness—anathema upon parents who do not teach and instruct their children in the fear of God. They will receive the fearful judgment and inherit eternal fire together with their children (Zinar 106). Those whom they bore they raised wickedly; even if out of fleshly love they taught their children foul speech, they will receive such words from them and give account on the day of judgment.

Again: “Parents who do not teach their children from youth to render due honour to parents, elder brother, and sister—anathema upon such parents” (Korinchaya, folio 58). “If anyone abandons his child and does not instruct it, as far as possible, in piety, but out of pretended abstinence is negligent concerning it—let him be accursed.”

Hear, all parents, and be terrified of this fatherly punishment.

Whoever wishes to have mercy on himself and be saved must keep his child in Christ’s teaching and give it not the slightest freedom to do the unseemly things mentioned above.

Scripture again says: “If parents do not love their children equally and do not instruct them, but love one and hate another, or divide their property unequally—anathema upon such parents.”

Therefore parents must instruct and teach their children the fear of God. Whoever does not instruct and leaves his children to live according to their own will—Scripture calls and condemns such parents. Woe, they are condemned to torment like robbers.

Chapter 49 On Parents Who Counsel Their Children to Marry

Parents who counsel their Christian children to marry or be given in marriage must be completely separated from the Church, for such parents have loved impiety, defilement, and the delusion of this world. Truly such parents are worthy not only of excommunication for many years but, according to the sacred rules, of never being received again until death, for their sin is greater than that of the children who married, since the deed comes from counsel.

Holy Scripture speaks in general of such parents who loved delusion and whose children accepted heresy. Gregory of Nyssa writes (Chapter 231, Rule 1): “If anyone has denied the faith and become a Jew, idolater, Manichaean, or any such form of godlessness, and then, despising himself, repents and turns back, let him have the whole time of his life for repentance. Let him not pray with the people but pray apart, and let him not partake of the divine Gifts—unless only in mortal illness out of fear of death; if he recovers, let him again remain uncommuned until the end” (Nomocanon, folio 16; Korinchaya, folio 560).

Another writing testifies in agreement. Athanasius the Great says the same.

If Scripture speaks thus, how can we judge or say otherwise than this Holy Scripture?

Even if the children themselves who married wish to approach impiety in this way and others are ready to take an oath—how can they escape Holy Scripture which commands thus? How can they not be unworthy, as Scripture said before?

If some say: “We have not denied Christ, nor hated the faith, nor become idolaters,” we answer: “Even if you have not accepted all the aforementioned, yet you have loved the form of godlessness. By the word spoken before—that is, the delusion of this world and the foul and godless heresy—you have joined the rejected Christians, accepted an unlawful marriage, been honoured by the world with a lawful marriage, and loved fleshly glory more than the law of God. How can such not suffer?”

Behold and judge wisely, and hear Scripture again saying what was before: even if no heretical priests crowned them, but only laid on hands—that is, false priests—Scripture says (Korinchaya, folio 560): “If anyone counts these commandments as nothing and clings to such a marriage, he shall be rejected from the Church all the days of his life and not received into repentance until he dissolves the marriage.”

If anyone says: “These priests were not ordained by laying on of hands,” we answer: “And where were heretical priests ordained by laying on of hands?” As Scripture says (Conciliar Epistle): “Who ordained heretics to teach?”

If anyone reproaches us, saying: “You write this of yourselves,” we in turn ask rightly and justly: tell us truly about the church in which you received marriage—is God in it, is God’s blessing in it, is there a priest, are all the divine Mysteries performed in it? If all this is in it, then we are guilty before the law. But if not, we desire to receive your good judgment.

We cannot mix piety with impiety or join light with darkness. For what fellowship (according to Scripture) has the faithful with the unbelieving? The sacred rules strictly forbid receiving their mysteries, but command to reject and count them as nothing.

If Scripture does not permit the faithful to dwell with unbelievers, how much more must one flee heretical mysteries. It is not fitting to mingle the righteous with the wicked or the pure with the impure, nor for those who still bear the defilement of washed-away sin to be together with the holy. What fellowship has light with darkness, or what part has the faithful with the unbelieving? Therefore such parents must be completely separated from the Church and from all the brethren in Christ (Gospel, Sunday 24), for the law does not permit us to mix with such people.

Chapter 50 On Eating After Compline

After compline it is utterly unfitting to eat or drink, except in severe and great illness. Whoever voluntarily commits this sin shall be punished by the sacred rules which say (Nomocanon, Rule 102): “A monk who eats and drinks after compline shall fast one week on dry food and do 200 bows daily.”

If necessity compels eating and drinking, let him first sing compline again; necessity means only for the sick.

After compline one must say nothing except the Jesus Prayer with contrition and tears, considering and counting oneself as a corpse laid in the grave. Many who lay down in the evening did not rise in the morning but were found dead.

The holy-fatherly tradition likewise forbids and declares (Great and Small Starchestvo, and Son of the Church): “If necessity compels eating after compline, let him sing compline a second time.”

Above all one must keep silence and abide in prayer.

One must also know that after vespers, when supper is served, it is not fitting to drink between vespers and supper, nor after supper until compline. If anyone does otherwise and sits long, let him still pray compline.

Thus the Typikon of Christian life shows us, teaching abstinence not only at this time but throughout the whole day, forbidding frequent drinking, allowing only two cups—only for great necessity or heavy labour. After the third cup one must endure with thanksgiving: “In your patience possess your souls… Do not faint,” says the Lord in the Holy Gospel.

Chapter 51 On Commemorating the Departed Every Friday After Vespers

All Orthodox Christians, especially the literate, must every Friday after vespers, for all departed Orthodox Christians who have ended their lives in the pious faith from the beginning of the world until this day—the literate must with great contrition read the general canon for the departed and commemorate all Christians. The simple must likewise pray the canon—that is, three lestovkas.

Whoever strives to perform what is appointed with contrition, heartfelt compunction, and tears will be a partaker of the Kingdom of Heaven and will dwell in Abraham’s bosom with all the elect who have pleased God from the ages.

As John of Damascus says: “Commemoration benefits the souls of the departed not so much as it brings one’s own soul to the Lord and obtains great grace and mercy in this age and the age to come.”

Therefore let us strive as far as our strength allows to make commemoration—not only for our own kin but for all Orthodox Christians, and not only on Saturdays but every day if possible—as far as strength allows. Even if not the whole canon, at least a lestovka or half, or 17 bows for all Orthodox Christians.

For the impious it is utterly impossible, great or small, to offer prayer or give alms, for everywhere in Holy Scripture commemoration and almsgiving for them are rejected. The saints say: “Even if you give the possessions of the whole world for him, you will accomplish no benefit.”

But those who died suddenly while still catechumens—it is fitting to commemorate them, not as Christians, but simply to pray with great contrition and tears and weep much for them, that God may deliver them from eternal torment.

Likewise for those who came to know piety and desired quickly to enter the law of God but were suddenly overtaken by the hour of death—one must pray for them. Though we do not find this in Scripture, yet by brotherly counsel and fatherly blessing, for the desire and zeal of one who wished quickly to enter the law of God.

But those who knew the law of God yet postponed the time of accepting Christ’s faith, even though it was fully possible to be in the law of God—if they die suddenly, in no wise commemorate them or offer prayer for them, as it is written of sinners who postpone repentance until another time: such are not granted it. So too these who postpone accepting the law are not granted to receive God’s mercy. Woe! Truly a cruel woe to such evil people.

Chapter 52 That All Christians Must Await Their End and How to Bury the Departed

Hear, brethren and sisters, concerning our departure from here (John Chrysostom, Discourse 57): “If we did not expect that judgment, we would do nothing profitable for our souls. If we did not expect torment, we would not turn from sin, would cast away God’s faith, would not pray, and would in no wise obey Holy Scripture. We would be like robbers and thieves, committing fornication without fear.”

Therefore God created death, eternal torments, and the day of judgment, that He may cruelly torment the impious, evil heretics, and apostates in the fire of hell. For this reason we die—that while living we may repent of our lawlessness, for Christ our God has arranged it thus for our benefit.

If a righteous man departs, his soul rejoices, expecting to receive reward from God in heaven. If a sinner dies whose soul has not been cleansed from lawlessness, do not grieve over him—he has himself acquired an unclean place, for he so desired and did not wish to have mercy on himself, not repenting of his evils.

Again: do you not know what we do over the departed? We escort the dead with singing and hymns, with incense and candles; we follow, censing behind the coffin with incense; we carry the dead feet-first to the grave; we bear the image of God before him with fear—even if it be a small child. Or on a frame above the coffin of the departed we place an icon and carry it to the burial place; there the icon is removed from above the dead man’s shoulders. Then people bid farewell, bury him with the cross that was on his shoulders—his weapon and victory over the devil.

Bishops and priests likewise have crosses sewn on their vestments and on their shoulders; let them be buried with them and go with them to that dwelling. Thus we who follow escort them, weeping, commemorating the soul of the departed and with tears asking the Lord God forgiveness of his sins, that the asker may obtain it, and we attend to ourselves, receiving the pattern from the departed and saying: “You have escaped this corruptible life and gone to the true light.”

We bury facing east—that is, with the face toward the west and upward—and fold the hands on the breast: the right on top, the left beneath the right. We wrap the body in new-woven white linen and put on new shoes or bast shoes. Thus we bury old and young, male and female.

Then over the departed we break wheaten bread, giving it to orphans, the poor, and widows for the soul of him who has departed from us. We distribute money to the needy, and thereby we render him much help. For the aerial accusers of the twenty-two toll-houses come.

After the funeral service we make fifteen waist bows to God for him, saying this prayer: “Give rest, O Lord, to the soul of Thy departed servant [name],” etc. We say this three times with fifteen bows. On Saturday and Sunday we make thirty bows with the same prayer.

All this is commanded for those who have ended their lives in the holy faith; for them one must with all zeal make commemoration—third day, ninth, fortieth, and yearly. By such commemoration the Lord forgives the departed Christian many and countless sins.

Chapter 53 On Honouring Mentors and Teachers

One must also keep in memory to listen to and obey mentors and teachers in the Lord, not to quarrel with them, not to speak evil of them. Even if something offensive comes from them, bear it with thanksgiving and keep anger away in all things. One must fear the fearful Judge, the King of Glory, even behind their backs—not to speak anything about them, slander them, or listen to slanderers.

For the Lord Himself says of them: “He who hears you hears Me, and he who rejects you rejects Me.”

And the apostle: “Remember your mentors who spoke the word of God to you… Obey your mentors and submit, for they watch over our souls.”

Whoever wishes to oppose or contradict a teacher in anything is, according to Scripture, like one who “resists the authority and opposes God’s ordinance.”

For all these divine Scriptures speak not only of priests but of all mentors and teachers together. Though now there are no priests, yet there are mentors according to the Holy Gospel (Sunday 18). Thus we will not only walk about Galilee and Judea but the cities of the virtues, and we will not only ourselves be doers of God’s commandments but mentors and teachers to others.

Again concerning teachers (Korinchaya): “Even if a teacher be a layman yet skilled in the word, let such a one teach.”

Now the word is fittingly written again: “Even if they be simple people, yet if they are single-minded teachers to the holy faith, guide to the path of salvation, instruct in the Lord’s commandments, lead to the understanding of truth, and care for our souls—it is not fitting to reproach, be angry with, contradict, slander such teachers, or speak about them behind their backs.”

The sacred rules say of these (Zinar, Rule 186): “A monk who slanders and reproaches the superior is not far from the wrath of God.” If he repents, give him a six-month penance and 2,000 bows weekly.

Not only is it forbidden to be angry with spiritual fathers, but if anyone is angry with or hates his own brother, the sacred rules say of these (Zinar, Rule 163): “He who hates a man—two years of repentance, 36 bows daily.”

The venerable Ephrem says (Discourse 81): “He who obeys the elder—that is, the superior—imitates the angels; he who opposes him receives the devil into himself.”

The divine Chrysostom says of those who resist: “Those who do not honour and obey their teachers and mentors in the Lord—when they lack divine understanding, when the soul is not chaste, when they do not remember God’s commandments nor keep His justifications—then the devil takes them captive and departs.”

Therefore many Holy Scriptures teach and instruct us not to speak evil or slander such people in any way.

Thus we too must carefully do this—except in cases of heresy and division. We must not look at their faults and judge them. If their teaching of the faith is corrupt, even if he be an angel, do not obey him in any way. Again: “One must obey teachers and priests and not judge them.” Even if their life is blameworthy, but if they err concerning the faith, it is not fitting to submit to them but to flee and judge them. If the teaching of the faith is corrupt and he be an angel, do not obey.

Many other Scriptures say the same. Therefore we must greatly fear and dread pride, high-mindedness, and disobedience, but in every way humble ourselves, count ourselves lower than all, and keep much silence. If there is any doubt, do not judge behind their backs but ask them face to face with meekness. If there is no resolution from him, then speak rather to a lesser man, and come together with him and converse.

Chapter 54 That One Must Receive Blessing for Every Work

We further command all Orthodox Christians—not offering our own reasoning or our own understanding, whether living in cities, villages, or sketes—to keep the Typikon and tradition of the ancient Orthodox holy catholic and apostolic Church: for every work, great or small, begin nothing and finish nothing without blessing. For with the Lord’s blessing every work is holy, pleasing to God, and perfect. Moreover, God’s love is fulfilled and brotherly anger destroyed.

Holy Scripture teaches us thus (Son of the Church, Chapter 86): “Attend to yourselves in every work. Whenever you wish to begin any good deed—whether to pray to God, to rise or lie down, to eat or drink, to pour out or pour in, to cut across or break, to close or open, or wherever and whenever you begin any work—always say for every deed: ‘Bless me, Father,’ and then continually say the Jesus Prayer.”

Thus always doing what God has commanded and the saints have ordained, even when you prepare food and drink you will fill it with much sweetness and good taste. Likewise when you sit at table to eat, receive blessing from the father, elder, or brother, and then with blessing, the Jesus Prayer, abstinence, and silence take food and drink—despising nothing.

In the absence of elders, receive blessing even from a youth or a reverent, God-fearing woman, for they do not bless of themselves but by God.

The sacred rules also command (Zinar, Rule 104): “Whoever disdains the blessing of the table and does not care that prayer is required before tasting food—anathema upon such a one.”

Hear here the fearful right-ruling prohibition. Therefore many saints have shown us this pattern, as is written in the life of the righteous Mark of Thrace: “When he received blessing from the venerable Serapion at table, it was brought by an angel.”

One must continually remember this: when receiving blessing, despise neither old nor young, man nor woman, provided only they be faithful, for they do not bless of themselves but by the Lord God. Thus with God’s blessing the work is holy and pleasing to God.

One must also remember: when beginning to make bread, first lay the beginning and receive blessing; when kneading, make three bows and receive blessing. For every preparation—lay the beginning and receive blessing; when going for water, firewood, flour, leaven, mixing, pouring, chopping cabbage, carrying from the garden, setting the table, going for kvass, and every other work—make three bows and receive blessing. All this must be remembered and performed.

Chapter 55 On Receiving the Monastic Habit and Keeping It Carefully

Whoever receives the holy monastic habit—whether from a monk or laying it upon himself—must never dare again to put it off, but guard it carefully. For the angelic rank is great before God and all His saints, and such will be acceptable in heaven in heavenly glory like the holy angels.

As is written in the life of Paisius the Great: “When the holy emperor Constantine came to him from heavenly glory and told him of the monastic rank, what glory and honour God has given them.”

Now in these last times this holy habit has greatly diminished because of fear, persecution, and the pleasures of this life. We have no monasteries, sketes, or deep wildernesses. Even if the time were free, one would still remain long under trial in monasteries and be tonsured only after trial of life.

The sacred rules say (Nomocanon, Chapter 50): “It is not fitting to tonsure a monk without trial or hastily lay the riasa upon him, but only after trial.” The trial for those known and local is six months, or when the superior sees their zeal for virtue and diligence. For strangers and unknown it is three years according to the divine rules.

If anyone is tonsured or clothed in the riasa before the trial—even if not a stranger—let him not dare to put it off again, but be compelled to be tonsured.

Matthew of Jerusalem says (Chapter 40): “If anyone within three years puts on monastic garments without prayer, he receives great condemnation. If he wishes to put them off, he clearly mocks what is not to be mocked and will not be compelled willingly.”

Again Matthew says (Rule 54): “He who puts off the holy habit and does not repent—it is not fitting to receive him under roof or greet him with ‘Rejoice.’ Truly the angelic—that is, monastic—rank is good and saving.”

In this present fearful and persecuting last time it is fitting for us to keep the monastic habit. As the venerable Maximus the Greek says (Discourse 38): “Let such a one know that monastic life, which he desires, is nothing else than diligent fulfilment of the saving commandments of the divine and worshipped Gospel of Christ—that is, all righteousness, all mercy and compassion, unhypocritical love, heartfelt humility, meekness, chastity, despising of perishing riches, worldly glory, honour, vainglory, and renunciation of all covetousness. If anyone perfectly fulfils these virtues, as is beloved of God, even in worldly life he is not far from the monastic dwelling and blessedness.”

Again: “He who is clothed in monastic garments but transgresses the commandments of the Saviour and the traditions of the fathers, walks and lives disorderly and unworthily—no difference from a disorderly layman except in garments. As the apostolic voice says: ‘Circumcision is nothing, but the keeping of the commandments of God.’”

Therefore one must in every way attend and understand Holy Scripture.

Chapter 56 On the Prayer of the lestovka After Compline

After compline we have received from the fathers to pray the lestovka. For this we beseech and entreat the most merciful Master and our Lord Jesus Christ in His mercy and love for mankind, that the Lord may grant true, perfect, and soul-saving understanding to all people—from the first and highest thrones even to the last of God’s creation.

As the angel says (Začalo 382): “I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour, who will have all men to be saved and to come unto the knowledge of the truth.”

If the Lord of glory desires all men to be saved, how much more must we pray for the human nature created by God—that it may turn to piety, that the Lord may glorify it with Orthodox faith and soul-saving salvation.

Therefore we pray the most merciful Master that all men may come to the perfection of true piety, righteous abiding, soul-saving life, a good and blessed end, the inheritance of paradise, and the Kingdom of Heaven.

For them prayers have been handed down from the holy fathers from of old: first in the Psalter, the prayers of the 17th kathisma: “Lord, let the faithful be yet more faithful, and those who do not understand—enlighten them, O Master. The pagans turn, O Lord, to Christianity, that they may be our brethren.”

Starchestvo says likewise: “Turn, O Lord, the heterodox from their delusion, that with pure conscience they may come to repentance and baptism and serve Thee in piety and purity.”

In the Canonicon of Patriarch Joseph in the pomiannik it is written: “Those who have fallen away from the Orthodox faith and are blinded by deadly heresies—enlighten with the light of Thy knowledge and join them to Thy holy apostolic and catholic Church.”

Many saints prayed for unbelievers, as is written in the martyrdom of the forty-two martyrs in Amorium: The saints said: “We truly speak: we prayed to God for him that He might enlighten the eyes of his soul darkened by unbelief, that he might know the way of truth and honour God piously, receiving the true Christian faith” (Margarit 10).

In the martyrdom of St Condratus the saint says: “Yet Holy Scripture commands us to pray for them (that is, for unbelievers) that they may turn and understand the truth.”

Above all we pray the most merciful Master that the Lord may soften all malice, cruelty, and persecution, questioning, torment, and grant us, the almighty King of glory, to have peaceful, quiet, prosperous, and soul-saving life and dwelling.

We beseech and pray the Lord God for the whole world that it may be enlightened unto piety, and that we may keep piety in due season.

We must also pray for our enemies who hate, persecute, and greatly wrong us, according to the Lord’s word: “Love your enemies, do good to those who hate you, and pray for those who despitefully use you and persecute you.” For the Lord Himself prayed for those who crucified Him.

Chapter 57 On Praying a lestovka After Matins on Feasts and Sundays

On Sundays and feasts of Christ, the most pure Theotokos, and the great saints, after matins pray one lestovka for those who labour for us and prepare food. For they have no time to pray matins, hours, the cell rule, or a moleben; their deficiency is filled by this extra brotherly prayer.

For they help us bodily, preparing all things needful—food and drink—and we fill them with spiritual food as far as our strength allows. This is according to the sacred apostle: “Bear one another’s burdens, and so fulfil the law of Christ.” We believe the law of Christ is fulfilled thereby.

We have seen and often tested this: in fatherly books—that is, the Typika—we have found that for labouring brethren the remaining brethren in monasteries or sketes offered not only one lestovka but much prayer and molebens in church and privately in cells.

As Nikon of the Black Mountain says in the Taktikon (Discourse 1): “After the dismissal of the First Hour, three great prostrations are appointed for those who have mercy on us, serve us, and have served us.”

According to the pattern of the Black Mountain, wherever there are common-life brotherhoods, they perform the same commanded by the holy Typika for the labourers.

Thus we, emulating and following our fathers who lived before and reposed in the Lord, do likewise.

For this prayer was handed down from the Holy Church to the faithful: “Have mercy, O Lord, on those who labour and serve us, who have mercy on us and feed us; grant them all things unto salvation, forgiveness, and eternal life.” Again: “Most merciful Lord, have mercy on Thy servants who feed us, and therefore we pray.” That the Lord God may grant both us who pray and those who labour His abundant and rich mercy in this age and the age to come.

Chapter 58 For Deprivation of the Holy Liturgy We Appoint Two Hundred Bows

On feasts of Christ, the Theotokos, the great saints, and Sundays, after the hours we have received from the first ancient fathers to pray for deprivation of the divine Liturgy, making bows, asking the Lord God for the same grace and mercy and to be made worthy of the great divine and most honourable Gifts.

Holy Scripture teaches and leads us to this mystery (Nomocanon, Chapter 8): “If any monk misses the assembly of the holy Liturgy, let him make 200 bows, confessing this sin, for it is mortal—especially if he misses it on Sunday or holy days through negligence.”

Therefore we, if it be worthy and pleasing to God, even if not every day, at least on Sundays and feasts of Christ, the Theotokos, and the great saints, pray for deprivation of the divine Liturgy, making 200 bows, asking to be made worthy of the same great Gift from our Master God.

The divine and golden mouth of the great and most wondrous fathers consoles us in our great sorrow, grief, and intolerable affliction, saying with most sweet words: “Doubt not, neither be faint-hearted in your mind, O reverent and God-loving souls who love your salvation. Believe that you will receive equal reward, grace, and mercy for such reverence, zeal, and spiritual intention—as though you had truly partaken.”

The teacher of the Church testifies and teaches with these words: you have tested the faith. “Abide in purity, flee sin.” What has Christ’s Church set before you? “Believe, stand fast, submit.” Keep God’s commandments (Chapter 21). “Love with all your heart and with all your soul desire to partake of His Body.” If sometimes you cannot attain it, how great a reward you will have—as great as if you had truly partaken of the holy Communion.

Many other saints console us with spiritual joy, command us to ask the most merciful God for this by prayer, and therefore we pray to receive the same holy Gift, as the Orthodox of old were made worthy by faith to hear and see. May we too with them receive mercy from the Lord God on the day of judgment. Amen.

We, brethren, must fervently pray and ask in prayer for the same Gift—the most pure Body and life-giving Blood of Christ. Visibly we cannot receive it, but invisibly—that is, spiritually—we ask Christ God to receive it every day until the end of our life.

Scripture again says: “If it is possible to perform and we do not perform it, who will spare us? No one will have mercy on himself.” When we pray to God saying “Have mercy on me, O Lord,” we speak to ourselves and have mercy on ourselves.

Therefore we hope and pray to the Lord God to receive His rich Gift. For He said: “All things whatsoever you ask in faith, you shall receive.”

Chapter 59 That One Must Pray a lestovka for Every New-Growing Fruit

All Orthodox Christians must pray one lestovka for every new-growing fruit—in place of priestly prayers—for every edible thing: simply put, for whatever herb grows—onions, cucumbers, carrots, beets, garlic, cabbage, radishes, mushrooms, berries of every kind, and all forest abundance; likewise for every new field-grown grain, except apples alone. Apples are permitted only on the Transfiguration of the Lord; before Transfiguration it is not fitting to eat them. Whoever eats apples before Transfiguration must, according to the Typikon, abstain from apples the whole month of August.

For the aforementioned grain and vegetables, let no one sin by eating them thus, but all who abide in Orthodoxy must pray a lestovka according to fatherly counsel and with blessing from the elders in every house.

This command dates from the time of Claudius Caesar of Rome (Granograf, Chapter 79) in the year 5776 (268 AD). At that time Eutychius was pope in Rome; he conciliarly commanded that every year new fruits and every grain be sanctified by prayer and then taken with thanksgiving.

Whoever does not fulfil what is commanded—that is, neither prays nor receives blessing—will be liable to condemnation according to the holy rules which say (Zonaras, Rule 102): “A priest or monk who takes fruit out of due season—that is, without prayer and blessing—anathema upon such a one.”

The Nomocanon says likewise: “A monk who eats new fruit without the superior’s blessing shall be excommunicated for eight days.”

The Korinchaya and many other Holy Scriptures agree in this and do not permit eating new-growing fruit without blessing and prayer.

See: heretics do not taste anything thus, but even over vessels filled with bread they perform their prayers. How much more must we keep the ordinances of the ancient holy fathers, cast aside laziness and negligence, and perform what the saints have commanded.

Do not rely only on brotherly blessing and equate it with the superior’s blessing. The superior is wholly sanctified and God-bearing and blesses not only with word but with consecrated hand.

In former times there were not such great and countless brotherhoods that blessing was commanded from them, but from the superior. We must not look at other people who lack such fulfilment, but fear the aforementioned word of excommunication and condemnation from the holy and divine rules. The saints did not hand this down to us in vain or idly, but established it from the divine rules for us to perform.

Chapter 60 On Food Prepared by Heretical Hands (Many Saints Preferred to Die of Hunger Rather Than Taste Their Food)

We do not command simply to eat food prepared by heretical hands, nor do we offer such counsel. Rather, we ask the Lord God in prayer to sanctify and cleanse food made by them, and only then, with thanksgiving and the sign of the Lord’s Cross, do we command it to be eaten.

For we see many who commune with heretics, take food from heretical hands, and eat in the midst of the marketplace without scruple; they drink wine without fear in the foul heretical taverns, count it no sin, tempt the brethren in Christ, and lead them into great spiritual harm and mortal sin.

In their lack of understanding and discernment they quote the apostolic word: “Eat everything sold in the marketplace, asking no questions for conscience’ sake.”

All the feeble-minded and weak in understanding have memorised this one apostolic word and keep it in memory, but the stricter and stronger word of the same holy apostle that follows they do not wish even to recall: “…for conscience’ sake”—and the divine Chrysostom, expounding “conscience,” says (Discourse 830): “…lest another be harmed.”

That is why the first word was spoken: “conscience,” he says, “not your own but another’s.”

How does this strengthen the brethren or confirm the faith? If we see some eating in the marketplaces and drinking, how will a brother not be tempted seeing this? How will anyone’s conscience not be troubled? Truly, according to the Holy Gospel: “Woe to the world because of temptations—and especially woe to that man through whom the temptation comes.”

See again the word of the same apostle: “If it is offered to idols, do not eat it.”

Now, according to the understanding of Holy and Divine Scripture, judge for yourself wisely: the abomination of desolation now stands in the holy place, and again: “The mystery of iniquity is already at work… he sits in the temple of God as God and is worshipped as a holy God.”

From this same Holy Scripture we understand in part that heretics serve their father the devil and oppose God in all things (Zinovii from Nilova Hermitage, Small Synaxarion). Again: “In heretics dwells the lying spirit of Satan with the most evil unclean spirits.” Chrysostom says likewise (Margarit): “Even if the idol does not stand, demons dwell there.” And again: “As righteous hierarchs sanctify, so heretics defile.”

If this is so and will be according to Scripture, what sanctification of food can now come from heretics? If their baptism is defilement—worse, say the saints—then by this reasoning all their actions are defiled. Thus we now understand that food prepared and “sanctified” by heretics is defiled, or rather, offered to idols—bread, salt, wine, vegetables, wells, houses, vessels, market rows and stalls, all provisions—by their sprinkling and blessing. How then can it not be called idol-offered by their sanctification, and how can a Christian eat it without scruple?

If they quote the word: “Eat everything sold in the marketplace,” then by the same reasoning one should go to heretical feasts and eat with them. One should not even carry one’s own vessel, for the apostle did not write that one must carry one’s own vessel. If this is so, one should not separate from unbelievers even in the house, but have all things in common with them—in life, eating, and drinking. Then what separation will there be between us and heretics?

If heretical food is to be called clean, then their vessels must be called clean, for the food is prepared by their hands and in their vessels. By this reasoning it is superfluous to carry one’s own vessel.

Chrysostom’s interpretation in the same apostolic discourses says (folio 801): “If anyone says, ‘This is offered to idols,’ do not eat it—for the sake of him who pointed it out and for conscience.” And again he says: “He commands us to shun it as abominable… Do not believe that it can harm the faith, for it has no power with them, but abstain entirely. The table of the dishonourers is the table of enemies.”

How then can we eat food from enemies without scruple? Alas for this most harmful lack of discernment and careless perdition!

Half of the apostolic word they have lovingly received, but the other half they do not even wish to hear, which says: “If it is offered to idols, do not eat it.”

For again the golden mouth separates us from heretical defilement: “It is far better not to give him occasion to judge… If you abstain, he will not even say these things.”

And again the saint says: “Thus even we who live in the midst of the world remain pure.”

See how the saint commands us to remain pure in the midst of the world.

Some again quote from the same apostle: “To the pure all things are pure.”

If according to their reasoning all things are pure to the pure, then one may eat even what is pagan without scruple, for the pure one eats. But they will not accept the understanding that “to the pure all things are pure” does not mean that if something is defiled the pure one eating it makes it clean. Chrysostom again says: “Neither if he eats does it abound, nor if he does not eat is he lacking.”

He shows it to be a thing to be fled from entirely—not only for oneself but for others. If we are light and leaven, luminaries and salt, we must enlighten and not darken, bind and not loosen. How then can we be called light and leaven, luminary and salt—and not darkness and loosening—if we eat and drink in the midst of the marketplace or in worldly houses from their unclean hands, or pour from their unclean vessels into our clean ones? What separation then remains between us and heretics except that we do not eat together? Vessels, food, and heretical hands that prepare the food are all the same.

According to Scripture, instead of drawing the unbelieving to us, we drive them away. What do you drive away that you ought to draw? For many are wounded when they see us returning to such things. See what great reasons there are when they see us returning to such things—to avoid what is unprofitable and superfluous, for the harm of brethren, for the reproach of the Jews, for the mockery of the Greeks.

Behold here carefully what Scripture says and where it leads us. Truly it is fitting to say again what is written, bringing us to firmness: “This is the rule of perfect Christianity, this the careful boundary, this the highest summit—to seek what is profitable for all in common.”

The divine Chrysostom again says: “He did not say merely to abstain from what is forbidden, but from what is permitted when it causes temptation.”

See here the discerning mind: not only from the forbidden but even from the commanded when it causes temptation. Therefore the divine Chrysostom again says: “Give no occasion to anyone when a brother is tempted. The Jews will hate you more and mock you, and the Greek will the more rightly call you a glutton and hypocrite.”

See from what temptation comes—from eating in the midst of the people (that is, in the marketplace) or from carefully and preservingly guarding oneself from defiling mixture with heretics.

For again the saint, leading us away from uncleanness, says: “If you know something to be unclean and yet take it as food, you will be unclean.”

But we, because of extreme present necessity, have received from the counsel and blessing of the fathers who went before us to pray over food defiled by heretical hands. We do not consider the food itself defiled, but because of the touch of heretical hands. For every creature of God is good and nothing is to be refused if it is received with thanksgiving, for it is sanctified by the word of God and prayer.

Hear again the saying of the same Chrysostom (Discourses, folio 2462): “What is this we say: ‘It is sanctified by the word of God and prayer’? Clearly unclean food is sanctified by prayer and supplication to God.”

Metropolitan Photius of Moscow likewise writes concerning unclean food (Epistle in the year 6925 [1417 AD]): “Whatever comes from the German land that is needful—wine, bread, or vegetables—my sons, have a priest cleanse it, and then eat and drink.”

To those who say: “It is fitting for a priest to sanctify, not for us simple people,” we answer: “If you forbid us to pray over food defiled, we in turn forbid and say: ‘Then you too do not pray over a house defiled by childbirth, or a defiled well, or vessel.’ On Pascha, Nativity, and Theophany—for all these are priestly acts, not for laypeople.”

Whoever does not wish to pray over food—let him buy nothing in the marketplace from heretical hands, let him take nothing. As God’s saints did: Great-martyr Theodore, Michael and Alexander Nevsky, the venerable Nikon Sukhanov, Eusebius of Verkol’, the holy martyr Stephen, and many others of the saints—they chose to die of hunger and thirst rather than accept defiled food. Or could the saints not make the sign of the Cross upon themselves, as the present schismatics say: “Only cross yourself and eat, do not pray”?

If you wish to act thus and take nothing from heretics—neither food nor drink—you will be in agreement with all these saints and will be blessed by God, for you take nothing from heretics.

But our dwelling is in great need and weakness; we cannot act as the saints did, who had great care to avoid heretics. Because of necessity and our weakness we cannot buy something in the marketplace and eat it thus. Therefore we beseech and entreat the Lord God with the prayer and blessing handed down by the holy fathers that the Lord God may sanctify food prepared by heretics—not by the sign of the Cross alone.

If the sign of the Cross alone sanctified all defilements and uncleannesses, there would be no need of a priest or priestly prayers to sanctify a defiled church, well, or vessel. The sign of the Cross alone would sanctify everything—but we have neither seen nor heard this anywhere in Scripture, but only this have we learned.

According to the divine Chrysostom (Discourse, folio 2000): food is cleansed by the word of God and prayer. How and by what must we cleanse food prepared by heretics if not by prayer?

Some who are like-minded with us judge otherwise; some lay it to laziness; others, not fearing the Lord God and His fearful judgment, call it heresy and reproach most harshly. Truly the pleasure and delusion of this world have destroyed them and cast them into the abyss of hell, for they have excused themselves not only from the marketplace but from foul taverns for the sake of abandoning this prayer.

If this seems opposition and unbelievable testimony from us, examine for yourself the apostolic saying you firmly remember, carefully consider the interpretation of that saying, examine it with much testing and sound discernment, and do not follow your own opinion, but submit to Holy Divine Scripture.

Chapter 61 On a Woman in Childbirth Happening to Be in the House with Christians

When a woman in childbirth happens to be in the house where a Christian lives, that Christian must make 1,000 full prostrations according to the ordinance of the ancient fathers and the common fatherly and brotherly conciliar judgment, because we are deprived of priestly communion. Let us hold to this common conciliar fatherly judgment for cleansing from defilement, that we be not like the pagan nations who abide in uncleanness and impurity. Whether it pleases the Lord God or not, let us only fulfil the fatherly discernment and blessing.

Scripture teaches us thus (Apostle, Začalo 333): to obey and submit to mentors and do nothing without their counsel. Scripture shows that fatherly discernment must be kept no less than written law. Therefore these instructions are not for pleasure or delusion. Even if handed down without writing, they come from the custom of the ancient fathers and are described in customs.

Matthew of Jerusalem says: “Concerning things for which there is no written law, it is fitting to keep the custom.” Long-practised custom tested over many years they kept no less than written law.

Above all we beseech and entreat all who desire salvation to flee from such houses as from a deadly serpent or burning fire, and to dwell purely and preservingly with the servants of God in one house. For this Scripture strengthens us: the faithful have known their Master, and that this life is unclean; for this reason they receive greater eternal torment than unbelievers. Woe, truly woe to every Christian who abides in such foul and impure dwelling!

Chapter 62 That One Must Not Travel Without a Holy Icon

Christians travelling must not be without a holy icon—neither walking nor riding. In worldly houses that have no Christian icons, one must not pray to their newly issued icons, but carefully guard oneself from them: entering their house, set up one’s own icon, pray, and render honour to the household.

If necessity compels one to buy something, place the purchased food before the holy icon and pray one lestovka according to the command of Holy Scripture and fatherly discernment, and in no wise despise this firm and strong ordinance.

Here is faithful and sure testimony from Holy Scripture concerning holy icons. Even before this time, in that untroubled, pious, and God-pleasing age, the holy fathers carried holy icons. Holy Scripture relates (Zinovii from Nilova Hermitage, folio 139; Gregory the Theologian, folio 60): “Even before us the saints carried icons when they went to assemblies, and no pious Christian lover of Christ travelled without an icon, as good servants of God.”

Thus we too must emulate the saints and carry holy icons with us. Therefore we counsel all Orthodox Christians: go nowhere without a holy icon; fear not heretics, be not ashamed, and in no wise bow to their icons. Though it be fearful, one must place hope in the Lord God and trust in Him in all things.

Chapter 63 That One Must Not Read Holy Books Without First Praying to God

It is commanded by the saints—and we command it to be carefully kept and never neglected—that this holy and soul-saving thing, the Word of God, must not be read simply, but first stand, pray, and say this prayer established by the saints (“Alpha and Omega”):

“Lord Jesus Christ, open the ears and eyes of my heart that I may hear Thy word and understand it and do Thy will, for I am a sojourner upon the earth. Lord, hide not Thy commandments from me, but open my eyes that I may perceive the wonders of Thy law; enlighten my mind, O Lord, to understand Thy commandments; reveal to me the hidden and secret things of Thy wisdom. In Thee I hope, O my God, that Thou wilt enlighten my mind and thought with the light of Thy understanding, that I may not only read what is written but do it—that I read not the lives and words of the saints to my own condemnation, but to renewal, enlightenment, holiness, the salvation of my soul, and the inheritance of eternal life. For Thou art the enlightenment of those who lie in darkness, and from Thee comes every good gift and every perfect gift. To Thee we ascribe glory, to the Father and to the Son and to the Holy Spirit, now and ever and unto ages of ages. Amen.”

The divine Chrysostom teaches likewise: “When you begin to read any book, first say this prayer before reading; when you read, read with diligence and pain of heart, in great order, not passing over verses, and do not strive only to turn the pages. If need be, do not be lazy, but go over a verse twice, thrice, and many times that you may understand its power. When you are about to read or listen to one reading, first pray to God, saying the aforementioned prayer.”

Countless Holy Scripture speaks of this prayer: the venerable Ephrem, Prologues, Paterica, holy-fatherly books, and the holy monk Dorotheos—all agree concerning this prayer, that it must always be said before any reading of Holy Scripture, the prayer established by the holy and wondrous men, that it may be done with good understanding and wisdom, without erring according to one’s own reason or thought in anything from Holy and Divine Scripture, in no wise following one’s own opinion or unadvised understanding.

Those who listen and sit at the Word of God and desire to hear soul-saving words must ask forgiveness and pray for them, that all who listen may do so attentively and with understanding. Concerning the prescribed prayer before reading, let no one doubt—it is not our composition or reasoning, but Holy Scripture commands it in many places.

It is fitting for us above all to listen to and attend to the Lord’s words: “Ask, and it shall be given you… Whatever you ask in faith, you shall receive.”

He instructs those who listen: “Blessed are they who hear the word of God and keep it… He who has ears to hear, let him hear.”

If the word comes unclearly to the hearers, they must again ask the readers and beseech the Lord God according to the prophet Isaiah: “Give me ears to hear that I may hear.”

Concerning writing: if anyone writes even from himself—that is, from his own understanding—but in agreement with the holy Eastern Church and the holy-fatherly law and sacred rules, it is fitting to listen and attend with agreement. For the saints produced countless Holy Scriptures from themselves, taught by the grace of the Holy Spirit, and the Church of God in agreement with Orthodox Christian faith received all these with love and praise.

But all this must be done with asking and prayer to the Master Christ God, with fatherly blessing, and with loving brotherly counsel. Thus God’s grace will be beginning and end for us. Before the prayer make three waist bows, and after the prayer likewise three bows, then receive blessing from father or brother and begin to read with contrition.

Chapter 64 That Everyone Who Reads the Words of Divine Scripture Must First Offer the Prayer Established by All the Saints

Let it also be known that it is not fitting to read the instructive words of Holy Scripture simply without prayer, that the Lord God may grant understanding to the reader of the saving Word and right discernment, that he may receive it in the holy-fatherly ordinance and in all Holy and Divine Scripture because of the prayer commanded by law from the holy and God-bearing fathers—that it may be soul-saving for all who read and hear, that they may lay the Word of God in their hearts with understanding and wisdom, pour forth tears of contrition, and fulfil in deed what is read. As the Holy Gospel says: “Blessed are they who hear the word of God and keep it.”

Countless saints teach us this—Paterica, Prologues, and many other holy-fatherly books, the venerable Ephrem, and the holy monk Dorotheos.

As we now set forth the knowledge from all the holy fathers who are in full agreement and handed down and taught us to do thus and read the words of God: as “Alpha and Omega” (that is, “Beginning and End”) says in the preface to his book, citing St John Chrysostom as witness: “When you begin to read any book, first say this prayer before reading; when you read, read with diligence and pain of heart, in great order, not passing over verses, and do not strive only to turn the pages. If need be, do not be lazy, but go over a verse twice, thrice, and many times that you may understand its power. When you are about to read or listen to one reading, first pray to God (that is, three waist bows) and say thus: ‘Lord Jesus Christ, open the ears and eyes of my heart…’” (written on folio 256 of this book).

We earnestly beseech and entreat all the brethren in Christ to do and perform all these things without laziness as commanded by the saints.

Chapter 65 That One Who Reads Holy Scripture and Teaches Must Take Nothing for His Labour from the Hearers

We offer this good and soul-saving counsel to all fathers and brethren in Christ who teach and read Holy and Divine Scripture: let no one, great or small, desire to receive anything for his labour from those who listen to the words of Holy and Divine Scripture, lest we sell the Word of God for a price. For none of the saints ever touched instructive speech for sale, but all with spiritual joy and love in Christ taught.

I do not speak of selling books—this was established from of old; it is found in many lives of the saints that they wrote and sold books and thereby obtained food for themselves.

But spiritual instruction they gave freely, turning unbelievers to faith in Christ and leading them from the darkness of error to the light of true knowledge. For teaching the saints never touched even a little to receive for the labour of teaching, remembering the Lord’s word: “Freely you have received the gift of God, freely give.” And again: “Carry neither purse nor bag nor copper.”

The Holy Gospel likewise says (John, Začalo 7) and agrees: it forbids receiving for the labour of teaching and touching money. Thus it says: “But if anyone sells even a penny’s worth of the word of teaching, he is a teacher who sells and does not proclaim the word unless he has gain; the Lord overturns the seat of such a one”—that is, the throne of teaching and the word of instruction which he wickedly withholds and does not give to all out of malice. But the Lord Jesus Christ for love of mankind scatters and distributes to the people; He will destroy the authority of such a one and set another worthy on the teacher’s throne.

Thus says the Holy Gospel. Let us carefully guard against taking anything for teaching, but receive it as alms and pray for the giver, or give it away for something else, or set up a candle, or have a holy icon painted, or buy a book to have, or something else of the saints. But for fleshly needs take not a single penny. Even if you have laboured much in teaching, great reward will be given you by the Lord in heaven. Only strive to labour for the Word of God, instructing faithful or unfaithful to the light of understanding—some to repentance, others to the light of piety.

Holy Scripture of the Lord says of these: “He who brings forth the precious from the worthless will be as My mouth.”

But if you see a brother sinning, do not be silent, but reprove and guide him to the path of repentance. As St Maximus the Confessor says (Discourse 11): “If I do not reprove a sinner, I will share the portion of the fornicator.”

If not to reprove and instruct is certain perdition, it is better and more good that my tongue be cut out than to be silent and not help the true faith. Loudly teach and instruct all to hold the pious faith.

If you see anyone damaged by some heresy, likewise do not be silent. The sacred rules say of this (Sixth Council): “It is not fitting to cover heresy with silence. He who is silent and does not reprove his brother’s sins is not merciful and is like one who leaves poison in the body bitten by a venomous beast.”

If one must reprove even ordinary sin, how much more must one not be silent about heresies, lest the salvation of men be diminished. For every man is sanctified by the confession of faith.

The divine Chrysostom says (Margarit, Discourse 12): “You know those who do such things and strive to conceal them, neither reproving them yourself nor telling others who can put a stop to it. Is it not clear that you too love it? Therefore together with those who do these things you will be delivered to eternal fire” (Nilus of Sora, Discourse 65).

Thus all divine Scripture declares. The ancient fathers, many labourers and teachers among us, built up and strengthened one another. Now that such have grown scarce, if anyone in this last time strives for the work of God, God’s grace even more enlightens and helps him. As the first saints said: whoever is saved in this present time will receive greater reward than the ancient saints.

Therefore I beseech brotherly instructive love to teach and enlighten all together who desire to receive true and saving understanding. Let him receive nothing, great or small, for his labour—that is, for teaching—but he will receive great reward from the King of glory together with all the saints in the Kingdom of Heaven, unto the ages. Amen.