Son of the Church
To Ivan, the first servant, a new son among the children of the Church, from which all are born through the font of holy baptism—in it you too desired to be baptized with holy baptism, in the name of the Father, and of the Son, and of the Holy Ghost.
On the fact that the Orthodox faith leads to baptism voluntarily. Remember yourself that no torments, nor any threat, compelled you to this. But you yourself, of your own will, having seen that our Orthodox faith in Christ God is immaculate and pure, desired to be baptized and to be equal with us, Orthodox Christians.
On the time of baptism. And this happened to you not in infancy, but at a mature age, and not many years ago, but recently.
On the renunciation of Satan. And therefore you must and need to remember how you stretched out your hands and renounced Satan, and all his angels, and all his works.
On the renunciation of heresies. After that you renounced the heretics and heresies that distorted the Orthodox faith: from the accursed Formosus and the nasal Peter, and Martin Luther, and from the others who followed them, their teaching, and their works. From all of them you renounced.
On evil works. Now remember and do not forget what the satanic works are, from which you renounced: pride, haughtiness, falsehood, flattery, perjury, heresy, sorcery, deceit, envy, uncleanness, fornication, theft, robbery, and every malice, and impurity, and the rest.
On forgetting the heresies you formerly held. Of those evil heretics from whom you renounced at holy baptism, do not recall them; after the renunciation, do not heed their teaching. And do not return your thoughts to them anymore, and always avoid their heresies, so as to forget them. And if your former life comes to mind—how you lived in Poland, and here with your masters—and the teaching on faith of those heretics: Formosus and Peter and Martin—know that they are enemies of God and murderers of men. Such is the renunciation from those heretics and from their heresies.
On the promise to Christ at baptism. You must and need to remember how you, looking to the East, stretched out your hands and promised Christ to love Him, and to do His works, and always to fulfill His commandments and precepts, which the Lord God Jesus Christ Himself gave us in the Gospel, and as He commanded His holy disciples the apostles to teach. And how He confirmed this through the seven councils of the holy fathers.
Praise to the one who has been baptized. Know that you have done a good deed and, truly, you are now born; you have washed your body and cleansed your soul. You have left those who gave you birth and come to know the One who created you. You have fled from darkness and, having received light, drawn near to God.
On drawing near to God. Listen, remembering, and consider, understanding, by what means you have drawn near to God. Because you were baptized in the name of the Father, and of the Son, and of the Holy Ghost, and have now given a promise to Christ through holy baptism, you are a servant of God and one promised to Christ. Do not depart from Him by your works, for the sake of your promise and for the sake of your deeds. And God will draw near to you, and you will be God’s.
How to gain a good name and inherit grace. If you want to be God’s, always keep God in your heart and act everywhere according to righteousness. Do not fight, do not steal, do not lie. Be humble and have love for every person. And in the house of your master be obedient and faithful in everything, good and not cunning, and not lazy in doing good. Thus you will acquire all that is good and inherit every grace.
On wisdom. If you want to seek wisdom and have good understanding, and to adorn your character, study books and the reading of divine words, and the teaching of His saints; and then you will see them, for the human soul is honored above the whole world. For the wealth of the whole world is perishable and mortal, but the soul is immortal.
On the soul. If you understand that your soul is immortal, then you will comprehend the true Orthodox faith, in which the prophets rejoiced, the apostles took pride, all the faithful rejoiced, the hierarchs were adorned, the martyrs were crowned.
On the right faith. Now the word is about it. And I tell you, such is this Orthodox faith, that in that faith people living on earth are united in love with the heavenly angels, conversing with them and glorifying and singing to God; and after the departure of their souls to God, they work great miracles: they give sight to the blind, heal the lame and paralyzed, restore the demon-possessed, and cure every infirmity and disease.
On the saints. Such, as I say, were among the hierarchs: Basil the Great, Gregory the Theologian, John Chrysostom, Clement pope of Rome, Polycarp of Smyrna, Peter, Alexis, and Jonah of Moscow; among the venerable fathers—Sergius of Radonezh, Cyril of Belozersk, Varlaam of Khutyn. And many such, their number and names only God knows.
On the food of the saints. Do not be surprised at this and do not think it is a lie, that by human prayer sight was granted to the blind and every infirmity and disease was healed. For their life too is not human, since they endure as though bodiless. Their food is bread and water, and they eat rarely and little. One eats every other day, another every two days, another every week, another every two weeks, and another eats nothing for forty days. And another does not eat bread, only grass and roots.
On the clothing of the saints. They also take no care for clothing; barefoot and naked they endure the heat of the sun and the frost of winter, and every wandering over the earth, over wood and over stone.
On the prayer of the saints. Their prayer to God is also always unceasing. Day and night they stand like an unshakable pillar. They sleep only a little on the ground. Such is the faith and love of the saints for God.
On the prayer of the laity. For us who live now, it is impossible to endure such labor; therefore the holy fathers established church rules for us. They also commanded prayer at home: according to each person’s strength they established and commanded to pray. And without the church rule and without home prayer it is impossible to be an Orthodox Christian, and it is not permitted.
On the church rule. The church rule consists of vespers with compline, matins with midnight office, the hours with the liturgy.
At what time what chant is to be sung. Listen, then, why the holy fathers established in the church when to sing what chant—vespers or compline, midnight office or matins, the hours or the liturgy, or a moleben—and understand this:
On vespers. Vespers is commanded to be sung because the Lord allowed us to pass the day from morning to evening in health. It also foretells and anticipates the evening.
On compline. Compline is commanded to be sung and to pray to God, that He may grant us to pass the night without fear and to perform the night prayers as the faithful.
On the midnight office. The midnight office is sung because at midnight God will come to judge the living and the dead, the righteous and the sinners, and to render to each according to his deeds.
On matins. Matins is commanded to be sung because in the deep morning, that is, very early, Christ our God rose from the dead and granted eternal life to all the faithful.
On the hours.
The first hour is to be sung to glorify Him who gave light, who created day and night, and who, by His great mercy, illumined us with the light of day.
The third hour is to be sung because at that hour the Lord sent from the Father His Holy Ghost upon His holy disciples and apostles, and then they began to speak in strange tongues.
The sixth hour is to be sung because at that hour our Lord Jesus Christ, of His own will, was crucified in the flesh for our sins. At that same hour Adam was created, and by the serpent’s deception he was deprived of his likeness. Therefore our Lord Jesus Christ suffered in the flesh at that hour, to deliver us from death in sin.
The ninth hour is to be sung because at that hour the Lord gave up His spirit to the Father and suffered in the flesh on the cross, remaining God. He died in the flesh for the sake of those in Hades and destroyed the kingdom of Hades. And on the third day He rose and raised up with Himself all the faithful dead.
On the liturgy. The holy liturgy is celebrated—this is a great and ineffable mystery. Then angels invisibly serve together with the priests. Then, like our Lord Jesus Christ, the invisible Lamb is slain and given as food to the faithful, for deliverance and cleansing from sins. It is enough to speak of this here: in the proper place and at another time you will find writing about it. For now this is sufficient.
On molebens. Molebens are sung whenever anyone wishes, early or late, by day or by night, in the morning or in the evening, for there is no prohibition by time: just as wherever they meet a king, there they entreat him, so understand this.
On the church rule. Here is the word to you about the church rule. Attend to it and learn the good customs of true piety. And [listen to] teachings about morals and words, and about the good deeds of people. And about good servants, not evil ones.
On the church. Listen about the church itself—how to think of it, how to enter it, and how to stand in it. For our holy fathers called the Church of God an earthly Heaven and the Bride of Christ, and the House of God. Because God dwells here in it, and to Him all the faithful come here, and from Him they ask mercy and forgiveness of sins. And they receive it if they ask with undoubting faith.
Further on the church. Listen diligently to this and do not consider this church a mere house, for it is sprinkled with the blood of Christ and sanctified by the Holy Ghost. Therefore let nothing unclean be in it: neither beast nor any other defilement may enter it. But if ever they enter through negligence or for some other reason, then the priest sprinkles it with holy water and prayer, so that it may remain clean and holy. Hear my words, for you are newly enlightened; you will not be able to understand all this yourself unless you hear it from someone. And for this reason I have now written to you a little about Christian customs, so that you may be faithful to them and come to know God within yourself. For good has been done to you, not evil.
On foreign faiths. There is indeed the Latin faith and the German faith, and the faith in which you once believed. But these faiths are incorrect and untrue, distorted by evil people, impious heretics. Therefore I have written to you about the Divinity Himself and about His Church, also about prayer to Him and about fasting. Attend to this.
On the temples of the unbelievers. There are indeed churches among the Latins and among the Germans, and in Poland. But they are not sanctified nor arranged as the holy fathers and the divine apostles commanded; rather, evil heretics have plundered and stripped all their church beauty and taken away all honor. They do not even consecrate the church, nor place a cross on it, nor bring holy icons into it, nor adorn it with them. And though they gather books of divine words in it, they do not honor them, and by this they dishonor it. In short, their church is entirely deprived of every church adornment. There is no voice in it to proclaim the true path with words. They do not sing stichera, nor chant canons, nor proclaim ikoi. Lamps, theotokia, and staurotheotokia are not proclaimed. Holy and sacred doxologies never occur in it.
On the Christian Church. Among us in Orthodox Christianity there is the holy, immaculate, apostolic Church, which is sanctified by divine and sacred-bearing men, adorned and perfected by the preachings of the holy apostles, and filled with every good thing. Therefore learn how to approach it, how to enter it, how to stand in it, and how to pray in it.
On approaching the church. Now learn this to guard against: when you approach the church, do not hasten to enter it. Stand outside at the doors and question your conscience—what happened to you in sleep or waking, from demonic disturbance, fantasy, and deception—and whether, while going, you thought of any fornication or uncleanness. If so, then do not enter the church, but stand outside like Adam before the gates of Paradise, and know that the enemy separates you from the Church.
On the same. If you bear enmity or are greatly angry with someone, do not enter it either until the enmity subsides and your conscience is reconciled.
On the same. Even if you have guarded yourself from the uncleanness of demonic fantasy, still do not enter the church quickly. Bow three times, looking at the deesis, and say with the first bow: “God, be merciful…”, with the second: “God, cleanse…”, with the third: “Thou who hast created me…”. Then turn to all four sides and bow to the people standing here, saying to them: “Forgive me, fathers and brethren”, and so enter the church.
On entering the church. Entering the church with fear and trembling, recognize yourself as sinful and unworthy to enter it. For you enter the earthly Heaven, where you are to pray to your Creator and our God, and think as though you stand in Heaven. Think of nothing earthly, but only sigh, praying for your sins.
On standing in the church. Stand in one place, quietly and humbly; do not push anyone, do not crowd without extreme need. And having stood, also make three bows as I told you before, with the same words—“God, be merciful…”.
On bows. If there is no feast, not on Saturday nor on Sunday, make all bows to the ground; but on a feast, on Saturday, and on Sunday, make bows to the waist. Then say: “It is truly meet…”, all to the end, and a bow to the ground—even if on a feast, Saturday, or Sunday—then “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”, also with three bows as before.
On bows to people. Then bow to the four sides to the people standing around you and say to them the same as before: “Forgive me, fathers and brethren”. And bow to the waist, not to the ground.
On [spiritual] authority. If spiritual authority happens to be present anywhere, always bow to the ground before bowing to people and say: “Forgive me, holy father, and bless, and pray for me, a sinner”. Say this to yourself, not aloud.
On entering the church. Entering the church, as though finding Noah’s Ark, you have escaped the flood of sin. And stand worthily as in Heaven itself. And behold, you are joined to the Heavenly Powers.
On standing in the church. Stand meekly and humbly, turn your face to the image of Christ and make prayer to Him unceasingly, keeping it on your lips.
On the prayer to God. Say the prayer to Christ thus: “Lord Jesus Christ, Son of God, have mercy on me, a sinner”. Say it to yourself, not aloud, for people.
On the prayer to the Cross. When you see the image of the Life-giving Cross of the Lord, say: “We bow to Thy Cross, O Master, and glorify Thy holy resurrection”, and bow to the Cross.
On the prayer to the Most Holy God-bearer. When you see the image of the Most Holy God-bearer, also direct your mind to her prototype, to our Lady the God-bearer herself. Say: “Most holy Lady Mistress God-bearer, have mercy on me and save me, and pray to Thy Son, our true God, that He may save and have mercy on me, a sinner.”
On the prayer to John the Forerunner. When you look at the image of John the Forerunner, direct your thoughts to him, saying: “Holy John, prophet and forerunner, baptist of the Lord, pray to Christ our Savior God that He may save and have mercy on us sinners.”
On the saints. When you look at the image of any saint, say: “Holy [prophet or apostle or other saint named] of God, pray to Christ our God that He may save and have mercy on me, a sinner.”
On the prayer of the saints to God. For all the saints pray to God for us, and God has mercy and saves us through His saints, always being merciful to their prayers for sinners.
On prayer where there is no image. Understand this also: if you have special faith in any saint or particularly honor his memory, even if you do not see his image, still call upon him to pray to God and invoke him as your helper by his holy name. And so God will help you in sorrows and illnesses and in every trouble.
On faith in the saints. Even if you sin in something, but fervently believe in some saint. Also call upon the Most Pure Mother of God herself everywhere, to entreat Her Son and our God—even if you do not see Her image. Likewise make prayer to our Lord Jesus Christ Himself always and everywhere. Not only in church, but on the way, at home, in bed, as I told you before.
On standing in the church. When you have already taken your place in the church, do not look around here and there; do not even leave your place, remember the place where you stand, do not move to another unless by extreme need or because of crowding or to honor some person. And then firmly take hold of your laziness: do not move one foot from the other, do not lean against the wall or pillar. If you see someone doing something incorrectly, do not condemn him, for he is unlearned. And if you yourself correct yourself, do not be proud, for God does not love pride. Do not let your body relax, nor give yourself to the vanity of this world; only listen to the singing and attend to the reading. And if you hear some word and cannot understand it, ask those who know after the service.
On what kinds of bows there are. Understand what I wrote to you earlier: what the church is, why to go there, and how to stand in it. Now listen to these words of mine. There are three bows with names: the first is called the ordinary bow, that is, from the chest to the navel; the second is the middle bow, that is, to the waist; the third bow is the great one, that is, to the ground. When it happens to make prostrations to the ground, do not strike your head against the church floor or the ground, nor in the house either. Bend your knees and lower your head low, but do not press it to the ground; rather lead both your hands together from the heart and place them neatly on the ground, without sticking out your elbows. And when you rise or bow, do not drag or stamp your feet. Also bend and raise your knees together. Learn this from those who know and be taught by the learned. About waist and chest bows, you should bow well—that I do not write to you.
On prostrations to the ground. Remember that at festal vespers, or vespers on Friday, or on Saturday, or on Sunday, there are no prostrations to the ground, only to the waist. At the dismissal, and also at the words “the very God-bearer [from It is truly meet]…”, there is always a prostration to the ground. Likewise on compline and at the zadostoinik there is a prostration to the ground; the others are to the waist.
On forgiveness. When there is the forgiveness, the priest says: “Christ the true…”, say to yourself: Amen. The priest bows to the people standing there, and you also bow to the ground with forgiveness. When the priest rises and says the commemoration, and then makes three prostrations to the ground before the royal doors, then you also bow three times to the ground, and at each bow say as usual, as I told you before: “God, be merciful…” and the rest. The priest says: “Bless, fathers and brethren”, and you also bow to him, and rising say to him: “May God forgive thee, honorable father”, and then bow to the ground, whatever the day may be, saying before him thus: “Forgive me, father…”, all to the end. And the priest answers: “By His grace…”. Do the same at the midnight office and at the dismissal. And after the hours before the liturgy, according to the same custom.
This is also called the threefold forgiveness, for every Christian as a confession of his sins. And remember this.
On bows at the liturgy. When you begin to hear the liturgy—and about the beginning it was told you before—now I will tell you how and where to bow. Make the beginning according to the custom told you, and stand with fear as before Christ our King Himself, and listen to the holy singing. When the priest comes out with the Gospel, bow saying: “Lord Jesus Christ…”. When they sing “Glory to Thee, O Lord”—a bow; after the Gospel—a bow. At the litany of supplication, at each petition three bows—for the tsar and tsaritsa and their children, and for the hierarch, and for the whole church clergy, and for all Christians. And if it seems too many to you, at least make one waist bow at each petition, and if there is no feast, it is good to make them to the ground. At the transfer, at the words “…may the Lord God remember…”, three prostrations to the ground. But on a feast, on Saturday, and on Sunday—one to the ground and two to the waist. At the “I believe…” cross yourself without a bow and listen. At the “It is truly meet…” and after “It is truly meet…” always prostrations to the ground—even on a feast, Saturday, and Sunday. After “Our Father…” a waist bow. At “With the fear of God…” always a bow, at “And now…” a bow. At “Blessed be the name…” three bows, and all the bows from “It is truly meet…” according to the day. At the dismissal after “It is truly meet…” a prostration to the ground, even on a feast. “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”. Then three bows as at the beginning, as I told you earlier, and so on. At compline and at the hours the bows are according to discernment, depending on the day—at the “Glories” in the Psalter and at the litanies, and at the Trisagion, and at “Our Father…”, and at “Come, let us worship…” three bows each, according to discernment, looking at the day. Remember all this and watch those who know.
On standing before the icons. Stand before the image of Christ and before the Most Pure One and His saints with all humility and self-abasement. And pray fervently, and hold undoubting faith in your heart.
On icons. For if any of the Orthodox stands before the image of Christ or the God-bearer with faith and humility, he will receive what he asks. Because where the image is, there is the grace of Him who is depicted.
On a sign from an image. I know from writings of such a man who, looking at the image of the Most Pure God-bearer, saw a human face unspeakably shining, so that he could not call it human, but the light from that face shone beyond human understanding.
On miracles from icons. Likewise from writings I found about miracles from the image of the God-bearer: sometimes a voice comes from the image of Christ, likewise from the image of the God-bearer; sometimes tears, sometimes fragrant myrrh flows from dry wood. And of those miracles there is an countless multitude. For those who pray with faith the blind received sight, the lame walked, the paralyzed were healed, the demon-possessed were made chaste, and those suffering every disease were cured.
Understand rightly: I do not tell you that the image does this, but the Prototype Himself, He whose image it is. He Himself acts through His image for the sake of the faith of the one praying. Understand and comprehend this.
On molebens. When they sing a moleben in church or at home, then one should strive to stand with all heartfelt contrition and pray and ask, for that prayer is called supplication and thanksgiving. Therefore I spoke to you before about the same: a moleben is sung at any time, late and early. At each ode three bows, and you listen standing. When the priest sings “Save from troubles…” or “Preserve…” and bows three times, you also bow with the priest, depending on the day, as I told you before. When the Gospel is read, also bow before and after.
On hearing the Gospel. Hear it with understanding and attend diligently: this is the word of Christ’s most pure lips, by whom all things were created. By Him we also live and die, which means we depart to Him.
On how to venerate the Gospel. When you want to venerate the Gospel, then with all your soul and conscience consider whether you are worthy, and that there be no uncleanness in your body or your clothes. Also leave all evil and cunning thoughts and understand why you venerate it. For when Moses received the law from God and gave it to the Israelites, they, having heard, said: we will do as God told us and showed us. Likewise here understand and submit to the word of God and promise to do as you heard in the Gospel. Venerate the Gospel: to the crucifixion that is in the middle of the Gospel [on the cover]; kiss the evangelist that is below on the right side, but do not kiss the crucifixion. And going back to your place, bow to the priest who read the Gospel and say: “I believe, O Lord, in the holy Gospel; Christ God, help me and save my soul”, and read the Jesus prayer.
On “It is truly meet…” at molebens. When they sing “It is truly meet…” or “Mistress…”, always a prostration to the ground. And crush your heart with humility. It is good if someone weeps then.
On the litany. When they say the litany, that is, when the priest or deacon prays, you also pray for the petitions, as I told you: for the tsar and for the patriarch, and for all Christendom.
On the censer. When the priest or deacon brings the censer with incense, spread your hands as though receiving the spirit of life, and say the Jesus prayer, for this is called the censing of the life of good deeds. Thus also prayer ascends to God. Of this David writes in the psalms: “Let my prayer be set forth as incense before thee; the lifting up of my hands…”
Dismissal. And at the dismissal, when you approach the cross, examine your conscience to see if you are worthy. And when the priest blesses you with the cross, kiss the foot of the cross, that is, the hand of the priest holding the cross. And returning to your place, bow to the priest. To the cross say: “I believe, O Lord, and worship Thy life-giving Cross, for on it Thou hast wrought salvation in the midst of the earth.” And so, waiting until they sing the dismissal, you go to the house of your master in peace. And always guard against leaving the church singing before the dismissal, except only in extreme need or when your master sends. Also keep the beginning of the singing.
On the spiritual father. Honor priests everywhere, but above all your own spiritual father. If you have no spiritual father, choose and call one, and do not live without him. For it is written in our Christian law: whoever lives in the world and has no spiritual father is not a Christian. And again: woe to that man living in the world if he dies without having a spiritual father. It would have been better for him not to have been born.
On the rank of priesthood. Great is the priestly rank, for it is the apostolic inheritance. Because to them is given authority from God over human souls, which they can bind and loose. Therefore many names are given to the priestly rank: Purifier; Mediator to God; Light of the world; Salt of the earth; Guide to the lost; Teacher of the unwise; Watchman and Shepherd of the rational sheep of Christ’s flock; Hidden House; Priest of the offering; Spiritual Trumpet; Source of living water; Mouth of God giving peace to the world; Helmsman; Eye of the church; Keeper of the door of birth and the rest. And you, knowing this, do not live without him.
On the remission of sins. If you have sinned or will sin in anything before God, and coming to your spiritual father you confess, he will be your mediator to God and will loose the sins that bind you. And without him no one can free himself. Even if you intend to do good deeds, first receive blessing from him, as though receiving a charter and seal from the ruling king and taking up arms.
On the priestly blessing. Receive the blessing as honor and joy. It is the crosswise overshadowing of his hand with the cross upon your forehead, upon your chest, then upon the right shoulder and the left. Having received the blessing, kiss his hand. And if he does not give his hand, entreat him to give it to you to kiss. Did I not tell you that great is the Cross, and great is the power of the Life-giving Cross, by which you also shield yourself.
On the cross we wear. It is not without reason, but full of great mystery: when you fold the thumb, called the finger, with the two smaller ones, the last and the penultimate, this signifies the image of the mystery and the pre-eternal essence of the indivisible Trinity: of the Father, and of the Son, and of the Holy Ghost. And when you fold the middle finger with the index finger bent, it signifies the two natures in one person, Divinity and Humanity; therefore they are placed on the forehead and brought down to the chest and to the navel, and this signifies that God the Word descended to earth and was incarnate of the Virgin Mary, and lived with men on earth, and suffered for us and for our salvation; the placing on the right shoulder signifies that He ascended into the heavens and sat at the right hand of the Father, and that He will come a second time to earth to judge the living and the dead and to render to each according to his deeds. It also points to the Kingdom of Heaven for those who in the day of the Dread Judgment will stand on the right; and when you move your hand to the left shoulder, this shows that sinners will stand on the left and be sent into eternal torment. Having made the sign of the cross, straighten your hand and so bow.
On the imperfect cross. Therefore watch yourself that all is depicted correctly. First the Trinity, also the two natures, the descent, and the placing of the hand on the forehead and lowering to the chest. If anyone does not depict this correctly, he does not confess the indivisible Trinity. Also the placing on the forehead and to the navel. The body signifies the image of God, and the navel signifies the footstool of the Lord, the head of Adam. If anyone does not show this earnestly, he does not confess the incarnation of God the Word. Also, if anyone by laziness and negligence does not bring his hand to the right shoulder or the left, he does not confess the indivisible Trinity and the Judge of the living and the dead. Therefore beware and do not grow lazy in bringing your hand to the right shoulder and to the left.
On the same. Remember and do not forget the cross. That you cross not your clothing but your body: for this you are overshadowed with the cross. Apply your hand distinctly so that your body clearly feels it.
From the perfect cross the demons tremble. If anyone makes the cross and depicts it as the holy apostles and holy fathers bequeathed, the demons greatly fear and tremble at him and flee far from him. But whoever depicts it not as it should be, the demons rejoice at him and entice him with every temptation. Such is the sign of the Life-bearing Cross of the Lord.
Why we bow to the Cross. When you bow, this signifies Adam’s transgression and the accomplishment of repentance, and the raising up to the original incorruption. From this also man bows to man, because in him is the image of God, and according to the image of God he was created.
On the neck cross. Listen about the cross that you wear on your shoulders: remember your agreement between you and Christ Himself. When you came out of the font of Baptism, then you promised to be a servant of Christ and bowed to His Crucifixion, that is, to Christ’s Cross, and were signed with it, and received the cross from the priest’s hands, and hung it on your shoulders, and so accepted Christ’s covenant. And you promised Christ to follow this covenant according to the Gospel, as it is written: “If any man will come after me, let him deny himself and take up his cross and follow me; he is not worthy of me.” You took the Cross, promised to follow Christ. Remember then to bear on your body the image of Christ’s Cross, on which He of His own will suffered for our salvation. Here is God’s covenant to you, here is the sign of Christ the King. Here is the banner of the heavenly hosts. By it they will know that thou art a servant of Christ. And if anyone asks you—“What is this?”—tell him as it is written: “I bear on my body the marks of the Lord Jesus.” And when someone says to you: “Who commanded this, and where is it written?”—tell him that the Lord commanded to bear the Cross. When He went to voluntary suffering, He bequeathed to us who believed in Him to bear the Cross, as the divine apostle Luke says: “They took one Simon of Cyrene, coming out of the country, and on him they laid the cross, that he might bear it after Jesus.” Then also the wise thief through the cross entered Paradise. And if anyone blasphemes the cross, depart from him quickly, and know that he is an unbeliever. For when people inquire much about divine things, they have pride in their heart. And God departs from such a one, and he goes down to hell, for he tries to know what is above him, but does not keep what is given to him.
On offerings to the church. Listen about when you bring what offering to the church of God. From yourself—what you have—a candle or prosphora, or something else from your possessions. For the gathering for prayerful service—either kutia or incense. Or for the divine service for the Divine Mysteries—grape wine, or a book for the enlightenment of the Divine Church, or something else. And all this is great good.
That what you bring be your own, not another’s. You should take care that whatever offering from us be honest, that is, gained by your own labor, not stolen by you, not obtained by any cunning.
That it be new, not old. That it be new, not old; the best, not the last or spoiled; that it be offered from love, without noise and without publicity—for God loves a cheerful giver in quietness.
Not to take anything from the church, since all is royal. See that you take nothing from the church to the house: neither church vessels, nor priestly vestments, nor candles lit in the church for your own need, for these are dedicated to God.
On the canon. When you receive communion or when you sing a canon for health or for repose, remember that you be worthy.
On the prosphora. When you consume the prosphora, taking it from the priest after the liturgy, remember how to use it: with all caution, standing not sitting; and spread a clean cloth, and consume over it. Or over the table, or over something clean, so that by your negligence crumbs do not fall and be trampled. That bread is holy, and remember how you should consume the prosphora. And it would be good for you before it on that day to sing the whole church rule, and so taking eat it. Also beware of defilement before that day.
On feasts. The feasts of Christ and of the God-bearer, and of the holy apostles, and martyrs, and hierarchs celebrate with a pure soul and undefiled conscience, with righteousness and love to God and to men. Not with malice and cunning, not with rudeness and gluttony, not with drunkenness. And do not mock.
End of the tale on the church rule. Here is to you in brief a certain tale on what is most necessary for people living in the world. If you learn this, you yourself will understand more than this, for by this writing I have given you the small and necessary, as to a newborn infant.
Beginning of the word on the home rule. Listen about the home rule: how you, rising early from your bed, should pray to God.
On rising from sleep. When you wake, cross your face three times with the Jesus prayer, and so rise. And do what is usual, and wash with water.
On prayer. Stand in the house before the image of Jesus Christ, and standing say first of all: “Bless, Father.” Then always bow three times to the ground and at each bow say: 1. “God, be merciful…”, 2. “O Lord who created me…”, 3. “Without number have I sinned…”. Then say, standing before the image: “Glory to Thee, O our God, glory to Thee, Source of life, glory to Thee. To Thee glory is due forever, amen.” Then “Through the prayers of our holy fathers…”, “O Heavenly King…”, the Trisagion three times with the usual bows, and for whoever wishes, prostrations to the ground are not forbidden, depending on the day. After “Our Father…”—“Lord, have mercy” 12 times; then “Glory…, and now…” and “Come, let us worship…”; if you know it, read “Having risen from sleep…” [and if not, omit it for your ignorance, later you will learn and read]. After “Come, let us worship…” the 50th psalm, and “I believe in one God…”. And then 100 Jesus prayers and 12 bows with the Jesus prayer. Then “It is truly meet…”, as I taught you before. Then “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”, “Through the prayers of Thy most pure Mother and all the saints…”. And then with prayer bow for the sovereign tsar and for your master, and for your mistress, and then for whomever you wish. Learn: here is your morning rule, for every day, rising from sleep.
On prayer before the meal. After that, the second rule: when you want to taste bread, by no means do this simply and silently, like an unbeliever, godless and ungrateful. But do everything according to the Christian law. Read “Our Father” all to the end, then “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”. Then read the Jesus prayer and cross your face. And eat the bread and other food with which Christ feeds us.
On sitting at table. Take care not to sit down at table in agitation and to begin eating with thanksgiving whatever is set before you. Do not reproach anyone in anything. Do not play with food, do not laugh; beware lest some crumb stick in your throat and you choke, for this often happens. Also at the meal think of no evil deeds, nothing cunning or unclean, for with food an evil and cunning thought enters. And such a thing brings destruction to soul and body. Remember also the food of Judas: it is written in the Gospel that with the bread Satan entered into Judas, and he betrayed the Lord to crucifixion.
On prayer after the meal. When you rise from the table, give glory to Him who fed you and say: “It is truly meet…”, all to the end, “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”. Then the Jesus prayer. And bow with prayer: for your master who feeds and clothes you and cares for you. And then bow to your master and mistress and say: “God save thee”; likewise to the others.
On drinking. If you begin to drink anything, do not hasten to pour it into your mouth, lest what you have already taken come out of you. But lean to the vessel and look whether there is any dirt or hair in it, lest it harm your health and trouble your stomach, and lest what was eaten come back out defiled, lest sudden illness weaken you. And when you see that the drink is clean, even then do not hasten to drink, but look at the image of the Savior and cross your face, and read the Jesus prayer, and say: “Bless, Father”. And then drink what you wished.
On supper. Listen about when you sit down to supper: do the same with prayer and thanksgiving. And read first of all: “The poor shall eat…”, then “Glory…, and now…”, “Lord, have mercy” twice, “Lord, bless”. And so eat with humility and thanksgiving. And rising from the table, say: “Thou hast gladdened me, O Lord, in Thy creation…” and the rest, “Glory… and now…”, “Lord, have mercy” twice, “Lord, bless”.
On prayer before sleep. When, drawing near to sleep, you want to sleep, stretch out your hand and read the same rule that you read in the morning when rising from bed. At this time spiritual people pray much: some read compline with many canons, others the Psalter with bows and prayers, others various other prayers. For us and you that is enough. For God’s sake keep at least this. You will learn more than I have told you, and later you yourself will understand more.
On lying down on the bed. When after prayer you lie down on your bed, do not forget to pray. Cross your face: out of laziness three times, but without laziness many times. And remember your place in the grave, for thus you will lie in the grave. And at the general resurrection, at the sound of the archangel’s trumpet, you will rise as from sleep to the Judge of all your deeds. And receive according to your deeds—good or evil. For sleep is the likeness of death.
On awakening. When you wake after sleeping enough, or if you wake from some noise, or something appears to you in a dream, or frightened by dreams you wake somehow, then cross your face two or three times, or as many times as you wish, or read the Jesus prayer. For a man is often frightened by dreams in forgetfulness. But by prayer and the Life-giving Cross the human mind is quickly set right.
114. On rising. Also, rising from sleep, cross your face: as you lay down, so rise. And do as is written to you. Here is your instruction on home prayer.
On the Jesus prayer. And on the Jesus prayer, which should be made in every place. On the fear of terror. Listen: when you sleep or sit, and some terror seizes you, and cunning thoughts come instead of righteous ones—to do injustice, or to plot something unclean, or any evil deed—know that at that time the devil has drawn near to you and subjects you to his will, and wants to separate you from God and from His righteousness.
On good thought. Also know what happens when some gladness and joy comes to you, and some good thought, as for example to become like a holy man or a reverent person, and you want always to act according to righteousness and do good deeds—know that at that time an angel of God draws near to you, and guards you from the evil nets of the devil, and wants to draw you near and bring you to God, to whom you gave your vow. For though with your bodily eyes you do not see the invisible suffering and joy, your invisible soul sees the invisible and from that rejoices or is terrified. Understanding this, always read the Jesus prayer and shield yourself with the cross. For when you cross your face and read the Jesus prayer, then the devil flees from you, and evil and cunning thoughts flee, and the angel of the Lord who guards you draws near to you and puts all that is useful into your heart. And know this.
On entering any house. Do not enter any house in silence, but read the Jesus prayer and say “Amen”. And bow to the image standing there.
On work. When you begin to do anything: whether to pray, or to rise, or to lie down, or to take, or to strain, or to pour, or to cut, or to chop, or to break, or to crush, or to open, or to close, or whatever you begin to do, always say for every work: “Bless, Father”, and then the Jesus prayer.
On drinking. If ever you begin to prepare food and drink, you will sweeten them much by this. Having heard this, remember and do not forget. Do everything with prayer.
On the name of servant. Listen why you are called a servant, for you named yourself a servant. Understand also that your master is the one you serve; and remember what your master has become to you: for you were under the sword of death, tormented in prison in hunger and thirst, naked and sorrowful, not expecting to remain alive.
On the sovereign. Know the Jesus prayer and perfect yourself in fasting. And being perfected in all this, you will be able to be called a Christian.
On the reason. Know that you came not from good to bad, but from bad to good. Not from light to darkness, but from darkness to light. You were not defiled, but cleansed; you serve not a master who sheds blood, but one who hates bloodshed. Here is an incentive to understanding: think how to stand before your master and how to serve him. And how to live prudently with him.
Teaching to good. Keep righteousness for him in your mouth and faith in your heart. Sitting in place or being on the way, keep love for him. And what he has granted you, guard with great care. And beyond that, care for what has not been granted you: in his house and everywhere be faithful to him in small things, and you will be chief over great things.
On delicacies. Do not be enticed by temporary delicacies; refrain a little to gain eternal sweetness. Do not treat your master’s words with cunning and contempt—for he will see cunning in your words and judge that you are cunning in deeds also. For thought in a man comes from the heart, and this thought gives birth to the word. And by words a man is known—righteous or cunning. Therefore be simple in all things with your master, not cunning, and not only with your master but with good people also, and you will be honorable and loved by God. But if you act cunningly, you will prove evil to all and abominable to God, and you will perish eternally with a cruel death, not only in body but in soul.
On temptation. Beware lest a friend or companion tempt you with some cunning and evil word. For few are good, loving, and teaching; more lead to evil, turning from good. And many hate good and fear everything; and all wonder at such a one, but themselves do not wish to act according to righteousness, but perish in the despair of their madness. But you know that many will say to you: “Lie”. You, strongly armed with reason, say that lying is from the devil, for he is a lie and the father of lies. And they say to you: “Do this evil”. You consider diligently and do not do it. For those who do evil perish.
On theft. If anyone says to you: “I steal, and you steal”, flee from him and do not steal. For whoever steals perishes and is lost—remember the scourge of Aphonic. Likewise in every matter beware of what is unseemly; do not listen to those who tempt you. Guard against this and understand it, for you have the age of a grown man. Understand me who writes: I am a servant, the same as you.
On Christianity. Therefore I have shown you the law of brotherly love. And in my writing I have spoken only of some Christian customs. For as an infant you should receive soft food with diligence and learn with understanding, and from these small words gain great fruit by obedience of piety: the perfect divinity of divine radiance. And enlighten yourself with wisdom, adorn yourself with purity and chastity, and complete it with prayer and fasting. And from all this you will be able to be called a perfect Christian.
On fasts. Listen about fasting and the days of fasting. For the divine apostles and holy fathers, having established fasting, showed us great grace and union with God.
On Great Lent. For above all the holy fathers established that we fast the Great Lent, that is, the Forty Days, because our Lord Jesus Christ Himself fasted forty days. And then the seventh week, the week of His most honorable sufferings. Therefore every Christian in those days must fast with all fear and heartfelt contrition. For in those days our Master Jesus Christ for our sake accepted reproach, mockery, and humiliation endured. Therefore on such days an Orthodox Christian should by no means eat and drink to excess, nor rejoice in idleness, but as the holy fathers commanded, fast and pray.
On the Fast of Peter. Likewise the fast in which we fast from the week of All Saints, called the fast of the divine apostles Peter and Paul. For the divine apostles rejoiced and celebrated Bright Resurrection until Ascension forty days and ten days after Christ’s Ascension until the day of the Descent of the Holy Ghost, which is called Pentecost. On that day, at the third hour, He sent to them the gift of the Holy Ghost. And therefore they celebrated and rejoiced for eight weeks. And thus the divine apostles bequeathed: it is fitting to rejoice in God’s gift, and after that to fast. And so they remained in fasting and prayer. And when they departed from Jerusalem to preach to the Gentiles, the faithful, imitating them as true teachers and enlighteners of our souls, fasted as each could. And the seven councils of the holy and divine fathers established to complete this fast on the holy day of the apostles Peter and Paul. Therefore it is called the Fast of Peter.
On the Dormition Fast. Likewise the fast of the Most Holy God-bearer for the sake of Her honorable Dormition, from the first day of August. For when She received news from Her Son and our Lord Jesus Christ of Her Dormition and ascension from earth to heaven, then for fifteen days She tasted no food, remaining all the time in fasting. For She was then preparing for departure, as the apostles prepared to depart from Jerusalem.
On the Nativity Fast. Which is called the Fast of Philip, forty days from the day of the holy apostle. The holy fathers at the holy Ecumenical Councils always and necessarily established to fast, that by pure life, fasting and prayer, and other good deeds, we prepare for the feast of Christ’s Nativity. And by this after labors they granted us glory and consolation. And from Nativity to Theophany there is no fasting, and no kneeling.
On Wednesday and Friday. Likewise understand about Wednesday and Friday. On these days we the faithful fast for this reason. On Wednesday the lawless Jews gathered in council, plotting to kill the Lord. And on Friday they crucified Him on the cross. Therefore the divine apostles and holy fathers appointed us to fast on these two days—Wednesday and Friday. On those days one should not rejoice and gorge oneself, but rather grieve and fast.
On fasting. True fasting is that of which Divine Scripture speaks: not only to abstain from food and drink, but to refrain from all evil and unseemly deeds and thoughts. To eat, drink, and rest is bodily. But to fast and refrain from all evil deeds and thoughts is spiritual. For a good man his possession increases from spiritual deeds, not bodily. For spiritual deeds lead upward and draw near to God, and abide eternally with man. Bodily deeds drag downward and deliver to eternal corruption.
On understanding. Having heard this, remember what you have read. Understand the writing, learn the Law of God. Attend to every good deed and thereby inherit all good. Attending to this my small writing, you will learn great understanding. To God Almighty give glory forever, amen.