Dogmatic Foundations of the Spasov Concord of the Great Beginning. #

By Alexander Tarasov

Introduction #

The present time is marked not only by the growing capacities of man, but also by a multitude of avalanche-like problems, many of which appear insoluble. Chief among them is the loss of moral potential in society, unrestrained human egoism — ranging from sexual permissiveness to national hatred — and the disintegration of society into various confessions, many of which are heretical, that is, their dogmatics deviate from the truth. All this contributes to the tension of human existence, which drives many to seek a way out of this dead-end situation, a safe and peaceful harbor. Precisely now, when we acutely sense the vulnerability of both personal and collective human life, we are in greater need than ever of an unshakable foundation of enduring spiritual values, unwavering moral ideals, and radiant perspectives of eternity. In order to attain truth and the positive values of life, it is necessary to grasp the spiritual depth of Holy Scripture, for only through Scripture can we find answers to the questions that concern us, and find solutions to the problems that arise in the course of human life.

In this book, I wish to expound the foundation of Holy Scripture, to examine the dogmatic concepts of the Spasov Concord of the Great Beginning. For we Christians of the priestless Spasov Concord of the Great Beginning stand firmly and immovably in the teaching of the ancient universal apostolic Church, and remain faithful to all the ordinances and legacies of the holy pastors of Christ’s Church, who shone with their piety throughout the world like the stars of heaven, and who, like the sun of God, illumined the hearts of Orthodox Christians by their teaching.

The present age demands special attention to the exposition of the Word of God. In today’s conditions, it is necessary to prove the existence of God, to prove the truth of the Law of God, and to cultivate the spiritual and moral potential of man. It is necessary to give answers to those who ask, in accordance with the words of the Apostle Peter: “Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15). And the answers to questions must be given with proof from the books of Holy Scripture, in accordance with the words of Saint Anastasius of Sinai: “Truly is it said: all Scripture is divinely inspired and profitable. And for this reason we are obliged in all that we say and do to present a testimony from the Divine Scriptures, lest, deceived by human reasoning, we stray from the right path and fall into the pit of destruction.” (Book of Nikon of the Black Mountain, fol. 12 verso).

It is especially important to answer the cunning questions of the atheistic world, which wages war against God’s truth under the pretense of science. But precisely in this matter the godless suffer constant defeat, for science not only does not contradict, but on the contrary, undeniably confirms the truth of God. In daily life, when dealing with adherents of various creeds (sects), one must not only answer their questions with elements of apologetics, but also strive to direct dissenters onto the true path — or at the very least, to prevent the spread of their heretical teachings. As Saint Isidore of Pelusium wrote: “Those who distort the Divine sayings and interpret them forcibly according to their own will sin in a manner that cannot be excused. For they shall have no justification, no excuse of delusion or ignorance, for they fell through malice, not through simplicity, and they shall not escape the calm and gentle Eye before which they dared to teach, having gone mad with vice.” (Writings of Isidore of Pelusium, Part 2, p. 39).

For many years I have had to converse with representatives of various religious confessions. And now, invoking God’s help, I have resolved to set forth in writing the dogmatic foundations of the Spasov Concord of the Great Beginning, and to affirm that we Christians form the true Church of Christ and remain followers of the Holy Gospel, the Holy Apostles, the Holy Fathers, and the Holy Ecumenical and Local Councils.

For a long time I had the desire to write this book, but was unable to do so for lack of free time. Yet taking to heart the words of Holy Scripture, where it is written: “It is good to keep the secret of a king, but it is glorious to reveal the works of God” (Book of Tobit, ch. 12, fol. 7), I therefore laid aside all other matters and resolved to set forth the principal concepts of the dogmatics of the Spasov Concord of the Great Beginning.

A. Tarasov

Chapter 1. Origins and Branches of the Spasov Concord #

The very name Spasov Concord (Спасово согласие) was formed from the shared mindset of its members: “We flee to the Saviour, who Himself knoweth how to save us poor ones.” The Spasov Concord comprises several branches, among which the following are especially noteworthy.

The Spasov Concord of the Great Beginning traces its origin to the monastic tradition, and its existence has been unbroken since the era of piety. From history we know: the monk Ioannikiy was born and tonsured during the time of devout pastors. After the years 1666–1667, due to severe persecutions, he went into hiding in the forests of Kostroma, and in 1722 he established the Zhiravishinsky Skete in the Makaryev district of the Kostroma province. Ioannikiy tonsured Jonah, Jonah tonsured Joasaph, Joasaph tonsured Mikhey, who later moved to the Semyonov district. Mikhey tonsured Manassy, Manassy tonsured Ezekiel, Ezekiel tonsured Jonah, and Jonah tonsured Varlaam and Sisoy, who lived in Kovrov, Vladimir province. The monk Sisoy took part in the Nizhny Novgorod assembly of the Spasov Concord held in 1907, as well as in the All-Russian assembly that took place in 1927 in the city of Samara.

At the foundation of our concord lies the principle that all who come into the community of the Spasov Concord of the Great Beginning are to be received by the third rite, that is, through the renunciation of heresies, and in some cases even through rebaptism (if unbaptized, or baptized by a single immersion, or by sprinkling). We believe and confess the Christian faith of ancient Orthodoxy according to the Creed of the holy Fathers of the First and Second Ecumenical Councils. We follow all the teachings: evangelical, apostolic, and patristic. We follow in general all the teachings of the Holy Church as it existed in Russia in its full hierarchical form up to the time of Patriarch Nikon. Therefore, our community is the Church of Christ. Since the time of Patriarch Nikon, when all the hierarchs fell away from ancient piety and adopted a new, contrary teaching, they fell thereby into heresy! Through this, the grace-bearing and saving ordination ceased. Because of the hierarchs’ apostasy into heresy, our Church of Christ was left without hierarchical persons, under the pastorship of the great High Priest Jesus Christ.

Christ is the eternal High Priest, and His priesthood is everlasting — that is, His personal action — and we believe that all saving mysteries which we are unable to perform out of necessity due to the absence of priests can indeed be received invisibly from the Most High High Priest, Jesus Christ! That is, the cleansing and sanctification from all ungodliness, the Holy Communion, and others like them. We do not deny the priesthood of the pious, nor the true visible sacrifice. But we do not have such priests now simply because there are none left who are pious — all have deviated into heresy, and from such it is not permitted to receive anything. For heretical acts and sacraments are not saving, but destructive! Baptism, marriage, and confession we perform as best as we can without priests. The only celebrant of marriage is the Lord Himself. In the absence of spiritual fathers, confession is made directly to God. We have special houses of prayer. We perform church services with singing according to the Ustav (typikon). We venerate holy icons, both old and new, but only if they are painted correctly. Likewise, we accept old books and new ones that are translated from them. We do not turn to heretics for any needs, and we have no communion whatsoever with schismatics and those of other faiths: neither in prayer, nor in drinking or eating, nor do we associate with tobacco users or beard-shavers. We submit to all civil authorities in everything except for matters of faith, and we pray to God for the authorities. In all heretical churches we believe the Antichrist reigns.

We reject the so-called Belokrinitsky or Austrian hierarchy and their priesthood as being without grace, false, and born from the same root of heresy. All their actions are false and not saving, soul-destroying, leading to eternal torment! We also reject the actions of other priestless Old Believers who rebaptize all who come to them indiscriminately even for minor things. Others receive people without the rite of renouncing heresies, but simply with the seven prostrations and certain prayers. Some possess a so-called reserve Lamb obtained from runaway Nikonian priests. Others reject marriage altogether because there are no pious priests. Some accept the sacraments of baptism and marriage from heretics. All the aforementioned practices of other Old Believers we reject as their error. Moreover, we also reject and avoid all sowers of discord who stir up quarrels and divisions over minor customs that do not contradict the teachings of the Holy Fathers or the faith. The rectors of parishes must teach this confession of faith to all, especially to newcomers, so that everyone may know his doctrine more precisely — for many do not know their own creed. And for the ease of understanding, I have undertaken to set forth the dogmatic foundations of our confession.

In the twentieth century, the following individuals were recognized as authorities: Vasily Alekseyevich Agapov, Andrey Afanasyevich Konovalov, and the nachetchik (scriptural expert) Voykin Vasily Antipovich. They held many conversations with representatives of other confessions and published many books in which they recorded their dialogues and affirmed the truth of the existence of the Spasov Concord of the Great Beginning.

Chapter 2. Piety and Its Fall #

The church reform undertaken in the 17th century by Tsar Alexei Mikhailovich and Patriarch Nikon in fact turned into a comprehensive ideological subversion directed against the Russian Orthodox Church. Yet the Church did not perish as a result of this large-scale subversion, which is known as the Nikonian-Alexian “reform.” The main achievement of the enemies of Orthodoxy was the Church schism and social turmoil. Undoubtedly, this upheaval was an unprecedented spiritual catastrophe for the Russian Orthodox Church, after which Latinization and the erosion of Orthodoxy began to march forward with giant strides, hand in hand with spiritual impoverishment and the ever-accelerating secularization and dechristianization of the public consciousness. All of this led to a decline in piety and thus to the cessation of the Sacrifice, for the “abomination of desolation” came to stand “in the holy place,” and the Body and Blood of Christ ceased to be offered throughout the world. Speaking of the Mystery of Holy Communion (the Eucharist), it must be noted that not only among us, but nowhere at all is it now celebrated in a manner acceptable to true Christians, for there is no priesthood with legitimate succession of ordination (cheirotonia) beginning from Christ and His holy apostles.

The Lord Himself, through the holy prophets and the holy Fathers, clearly foretold that the priesthood, having been corrupted by iniquity, would cease to be valid, having been deprived of the grace of the Holy Ghost. And behold, the time has come when the priesthood has gradually fallen into heresy in various countries; and the time also came for the Russian land, which alone, until the time of Patriarch Nikon, preserved a truly Orthodox hierarchy. The aforementioned patriarch shared the general fate of the falling away of the priesthood from the true faith, and, beginning to introduce heresies, he infected the entire Russian clergy with them. Having fallen away from piety and plunged into the abyss of heresy, they were deprived of divine grace—for the holy Fathers say: “Heresy separates every man from the Church” (Acts of the Seventh Ecumenical Council, vol. 7, p. 93). “To depart from piety is to depart from God” (Commentary on Galatians, chapter 1, fol. 1473).

That true priesthood of piety—and therefore the Holy Communion—does not exist today, I shall endeavor to demonstrate on the basis of Holy Scripture. First of all, let us recall the words of the Prophet Ezekiel and the commentary upon them by Blessed Jerome:

“Therefore, O shepherds, hear the word of the Lord. Thus saith the Lord God: Behold, I am against the shepherds, and I will require My flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more: for I will deliver My flock from their mouth, that they may not be food for them” (Ezekiel 34:9–10).
The commentary: “The word is directed to the shepherds of Israel, by which we are to understand either kings or princes, scribes and Pharisees, and teachers of the Jewish people—or, among the people of the Gospel, bishops, presbyters, and deacons…”

In another place, we read the words of the Prophet Jeremiah:

“Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye leaders of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel. And the shepherds shall have no way to flee, nor the leaders of the flock to escape” (Jeremiah 25:34–35).
Commentary: “The days of your slaughter are accomplished—meaning, the days shall be fulfilled when your sins are fulfilled. And they shall be scattered and fall like precious vessels which, once broken, cannot be restored—and the more precious they once were, the greater the loss from their destruction—or like choice sheep offered as a fattened sacrifice for those who long to devour them” (Works of Blessed Jerome, part 6, pp. 435–436).

The prophecies above, along with Blessed Jerome’s interpretation of the fall of both Old and New Testament shepherds, have come to pass also here in Russia. Thus, with the abolition of the priesthood, there can no longer be a visible Mystery of Holy Communion, which can be administered only by truly Orthodox pastors. To confirm this, let us also cite several more passages from Holy Scripture.

In the book attributed to Cyril of Jerusalem we read:

“On this matter, St. John Chrysostom says that before the coming of Antichrist, he shall abolish all the altars and the true sacrifice, and shall set up his idol in the holy place. For already his false prophets are beginning to bring about such abomination of desolation, and by this we recognize that the Day of the Lord is near. For when the last daily sacrifice, appointed in the Church of Solomon, shall cease—as foretold concerning this desolation in the Gospel, and by the Prophet Daniel—this shall come to pass, and the Jewish authority shall be ended, and the Church laid waste.”
“So also the present holy sacrifice—not in the Temple of Solomon, but that which is established throughout the world—shall fall into desolation…”
“And not only everywhere and universally, but even in the Apostolic Church in Jerusalem, he shall bring the true sacrifice into desolation, and place his vile abomination in the holy place, as it is written: ‘When ye shall see the abomination of desolation standing in the holy place, then let them which be in Judea flee into the mountains’” (Book of Cyril of Jerusalem, fol. 32 verso).

Special attention should be paid to the prophetic word about the Antichrist by Saint Hippolytus, Pope of Rome, who lived in the 3rd century:

“And the Churches of God shall weep with great lamentation, for there shall be neither offering nor incense, nor God-pleasing service. The sacred churches shall be as vegetable storehouses, and the holy Body and Blood of Christ in those days shall not appear.”
(Word 3 for Meatfare Sunday, according to the compilation, folio 184 verso)

Ephraim the Syrian, in the 4th century, prophesied:

“Then shall all the Churches of Christ weep with great lamentation, for there shall be no holy service at the altars, nor offering.”
(Word 105, according to the compilation, folio 227 verso)

Theodore the Studite, in his writings, says:

“For a temple defiled by heretics is not a holy temple of God, but a common house, as Basil the Great says, for the angel formerly assigned to that Church has departed from it because of ungodliness. Therefore, the sacrifice performed in such a church is not accepted by God.”
(Writings of Theodore the Studite, vol. 2, part 2, folio 440)

And the Lord Himself says:

“He that sacrificeth an ox is as if he slew a man” (Isaiah 66:3).
“But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not—let him that readeth understand… For false Christs and false prophets shall rise, and shall show signs and wonders, to seduce, if it were possible, even the elect. But take ye heed: behold, I have foretold you all things.”
(Gospel of Mark, section 60)

In the Book Margarit by John Chrysostom, it is written concerning false teachers:

“And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come. And we see that there is no longer any place under heaven where the Gospel has not been preached—therefore, expect the end, marked by uncleanness and desolation, the son of perdition. Because of him there shall be many and great tribulation. But be watchful, lest you grow faint or be moved from your mind, but flee to the divine Scriptures. And when you see many lacking understanding, do not be surprised.”
(Book Margarit, Word 13, on false teachers, folio 591)

The abomination of desolation must be understood as the Antichrist, according to the commentary of Blessed Theodoret on the Prophet Daniel, part 4, page 239:

“Question: Why will people in the last times fall away from the faith and turn to heresy, and come to love it?
Answer: The Prophet Daniel says that the abomination of desolation shall stand in the holy place—that is, the unholy heresy will possess the holy Church. This abomination is interpreted in the writings of John Chrysostom as the army of the Antichrist, laying waste the Church of God… But you, remaining in the fear of God and in the commandments of the Lord, keep yourself, lest you fall into the abomination of desolation.”
(Great Catechism, chapter 3, folio 24 verso)

The apostle calls the apostasy itself the very coming of the Antichrist, because many, deceived by the miracles that shall be done at that time, will fall away from the truth and come to love falsehood.
(Blessed Theodoret, part 6, Word on the Antichrist, p. 82)

Zacharias Kopystensky, Archimandrite of the Kiev Caves, in his work Palinodia, enigmatically indicated the exact year of the Antichrist’s appearance: the year 1666.
(P.S. Smirnov, History of the Russian Schism, pp. 19–20)

“From the time that the daily sacrifice shall be taken away and the abomination of desolation set up, there shall be one thousand two hundred and ninety days. And the sacrifice and the drink offering shall cease in the house of God.”
(Blessed Jerome, part 12, pp. 138 and 366)

“Honor shall be taken away from priests, and the Liturgy of God shall cease, and there shall be no sacrifice in all the churches, but the priests shall be as common people.
Humble Christians—meek, quiet, free, utterly simple, wise, and chosen—shall be counted as nothing in those days. Instead of them, the honored shall be lovers of self, lovers of money, quarrelsome, proud, blasphemous, greedy, corrupt, jesters, and other such kinds. As the apostle says: ‘Having a form of godliness, but denying the power thereof.’ These shall be the ministers of those days.”
(Saint Methodius of Patara, p. 111)

In the holy writings, the following is also found:

“Marvel, beloved, how God does not spare even His own dwellings when He permits wrath upon the earth. For if He spared not even the holy Ark, but gave it into the hands of foreigners—along with the sinning priests, the temple of consecration, the Cherubim of glory, the vestments, the prophecy, the anointing, and the manifestations—all of it was trampled and defiled by the Gentiles—how then shall He spare the holy churches and the most pure Mysteries?”
(Tacticon, Word 41, folio 308 verso)

Therefore, can the Mystery of Holy Communion exist in the absence of Orthodox pastors? Let me strive to offer proof from Holy Scripture that in the last times the Lord Himself will feed those who believe in Him with the Holy Ghost:

“He that eateth my flesh and drinketh my blood dwelleth in me, and I in him.”
(Gospel of John, section 24, folio 105)

Interpretation:
And you may not only, through mystical Communion, eat and drink the flesh and blood of the Lord, but also in another form. For one eats the flesh when one spiritually partakes of what is accomplished in action. For indeed action is flesh, and as action is laborious, so is the flesh needed. One drinks the blood as wine that maketh glad the heart—in vision I say, for what is seen effortlessly is sweeter than toil. For drinking is less burdensome than eating.

“They shall not be ashamed in the evil time”—that is, in times of persecution and in the scarcity of true teachers, the Lord Himself will feed the faithful with His Holy Spirit.
(Commentary of Athanasius the Great on Psalm 36:19, Book 1, p. 146)

“Beloved brethren, do not be disheartened in reverence and faith. For if in this time you cannot perform the priestly sacrifices and offerings (i.e., the Liturgy), then offer instead a broken spirit, for a broken and contrite heart God will not despise. Offer this sacrifice to God continually, day and night, and know that ye yourselves are a living and holy sacrifice (as the apostle says) in your own bodies. Here is made a clear distinction between outward sacrifices—which could not be performed in prison, that is, the Liturgy—and the inward ones, which could still be offered with a single heart.”
(Baronius, Anno Domini 260, Letter of the Holy Hieromartyr Cyprian and his writings, vol. 1, p. 405)

“When, during times of persecution, there shall be no more teachers, the Lord Himself will nourish the faithful with His Spirit.”
(Explanatory Psalter of Zigabenus and Cyril of Alexandria, commentary on Psalm 36:19)

“Such a circumstance may occur in which the longing for the Eucharist is counted in place of the actual Eucharistic nourishment—that is, when someone is dying and, with fervent desire for this divine food, through no fault of their own, has no minister to administer the divine Mysteries. Then Christ, the Giver of Mysteries and the One who crowns good intentions, where necessity—not guilt—creates a lack, fills what is lacking with His mercy and grants the benefit of the Eucharist to such a one. And it can rightly be said of such a person: he partakes of the Body of Christ without the Eucharist, through fervent desire alone, through faith and love. One of the teachers once said of such a case: ‘Why prepare your teeth and belly? Believe, and you have eaten.’ With these words he strengthens the dying who, through no fault of their own, cannot receive the Mysteries, lest their lack drive them into despair. Rather, let them hope in the ineffable mercy of God, for even the deepest yearning for Communion is accounted to them as Communion itself. ‘Why prepare your teeth and belly? Believe, and you have eaten.’”
(The Stone of Faith, Part 2, p. 142)

“Do not doubt, do not falter in your reverent and God-loving hearts. Truly believe that you shall receive the same reward, grace, and mercy from God for such reverence, such zeal, and spiritual intention—as though you had already partaken. For such an intention is ineffably pleasing to the Lord. The teacher of the Church of Hippo bears witness to this with the words: ‘Believe, and you have tasted, and have partaken.’ Remain in purity and flee from sin. Believe what the Church of Christ bids you to believe. Obey and keep the commandments of God. Love the Lord Jesus with all your heart and yearn wholeheartedly to partake of His Body. Even if at some time you cannot do so, you shall still receive a reward equal to that of actual holy Communion.”
(Dialogismos, folio 136)

“It must be known by all that certain church Mysteries exist by necessity of occasion—such as chrismation, the Eucharist, and anointing with oil—which, if someone is unable to receive due to necessity, he may still be saved. But others exist by necessity of commandment, namely two: baptism and repentance, without which salvation cannot be obtained.”
(The Rod of Governance, folio 49 verso)

“Since the Lord’s Body is true food and His Blood true drink, then, according to mystical interpretation, in this present age we possess this one good alone—if we feed upon His Flesh and drink His Blood, not only in the Mystery (of the Eucharist), but also in reading Scripture. For the true food and drink, received from the Word of God, is Scripture.”
(Works of Blessed Jerome, Part 6, p. 37)

A further crucial point in the question of Holy Communion must be mentioned: even in its pure and untouched form, the Eucharist in and of itself does not save a person, as confirmed by the following testimonies:

“Even Judas partook of the true, having received the most holy Bread from the immaculate hand of the Lord Christ, and straightway Satan entered into him because of his unworthiness.”
(Prologue, Month of March, Day 22, folio 117)

“Take,” He said, “this Bread, and be a partaker from Me…” The Lord gave Judas the Bread—perhaps, being moved by the meaning of the table and the Bread, he would repent of his betrayal. But Judas remained unchanged, and to the end remained satanic.”
(Evangelion with commentary by Theophylact, on John, section 45, folios 222–223)

As we see, even though the Apostle Judas partook directly from the hand of the Savior Himself, he still perished. The Lord’s words, “Take from Me the Bread and partake,” and the act of Communion itself—intended to bring Judas to his senses—did not restrain him from the greatest of crimes and from his own destruction. Thus, Communion alone does not possess the power to save a man or to restrain him from sin. Salvation depends above all on the Christian himself—on the way he lives, on his virtuous deeds—not simply on whether he receives Communion. This is what Saint John Chrysostom also teaches us:

“A believer is not to be known by partaking of the Holy Mysteries, but by a virtuous life and pleasing deeds.”
(Evangelion, Preface to Matthew, moral instruction by John Chrysostom, folio 24)

A further important proof that Communion in itself does not have absolute saving power is the example of the thief crucified with Christ, who was brought into Paradise by the Savior even though he was a notorious sinner and, of course, had never once received Communion during his life. Saint Ephraim the Syrian says:

“Since the Jews chose the thief and rejected Christ, God chose the thief and rejected them. But what of the word: ‘Except ye eat the Flesh of the Son of Man, ye have no life in you’ (John 6:53)? When Christ received faith from the thief, He freely gave him immeasurable gifts in return—He poured out His treasures before him, immediately translated him into Paradise, and placed him over His heavenly treasures: ‘Verily I say unto thee, Today thou shalt be with Me in Paradise.’”
(Works of Ephraim the Syrian, Part 8, p. 306)

Ephraim here references the very Gospel passage so often used by the Nikonians and Austrians, those so-called “zealots” for Old Belief, to reproach us, quoting Christ’s words: “Except ye eat My Flesh…” Ephraim, as if highlighting this, asks: “But where is it written that he who does not partake shall not be saved?” For the Lord brought the thief into Paradise because of his sincere faith and freely gave him all good things. From all this it follows that a person can be saved even without visible Communion, in conditions such as those in which the followers of ancient Orthodoxy find themselves.

Saint Gregory the Theologian (Nazianzus) says:

“They will not permit us to approach the altars—but I know of another altar, of which the visible altars are merely a shadow… This altar is entirely of the mind, and is approached through contemplation. I shall stand before it, and there offer unto God an acceptable sacrifice, an offering and whole-burnt sacrifice—better than what is now offered, as truth is better than shadow… From this altar, no one can drive me away; they may cast me out of the city, but not from that city which is above.”
(Works of Gregory the Theologian, Part 1, p. 382)

Our holy father Athanasius of Alexandria teaches in his works:

“They shall not be ashamed in the evil time” (Psalm 36:19). In the time of persecution, when teachers have disappeared, the Lord Himself shall feed those who believe in Him with His Spirit.
(Works of Athanasius of Alexandria, Part 4, p. 29)

We, Old Believers, though we do not now have visible Communion nor those who perform it, nevertheless by our faith in Jesus Christ still receive spiritual Communion, in accordance with the words of Athanasius of Alexandria and Gregory the Theologian.

Now I wish to say a few words about heretical Communion and to demonstrate that it is a pernicious act, leading to eternal torment. Such heretical Communion is now observed both in the New-Rite Church and in the Austrian (Belokrinitsky) Church.

“A heretical blessing is no blessing at all.”

Interpretation: The term blessing here refers to the prosphora; therefore, it is not proper to accept it, as it is the blessing of prosphora offered by heretics. For it is no blessing, but rather a counterfeit of true blessing.
(The Rudder, Council of Laodicea, Canon 32)

“For even heretics imitate the meekness of the Church, but their offering is not a service to God, but food for demons.”
(Writings of Blessed Jerome, Part 11, p. 165)

“The sacrifices of heretics are bread of sorrow and tears, for all that they do shall be turned to lamentation over their heresy.”
(Writings of Blessed Jerome, Part 12, p. 265)

“And the blessed one taught and testified that never, in any case whatsoever, ought there to be communion with heresy, and even less so, defilement through partaking. ‘Even if your whole life,’ said the blessed one, ‘due to hardship or misfortune, remains without communion, not finding the Catholic Church…’ The Apostle said: ‘I have espoused you to one Husband, that I may present you as a chaste virgin to Christ.’ If we defile the Orthodox and Holy Faith through communion with heretics, shall we not become partakers in the torment that awaits the heretic in the age to come? For communion, he said, is so called because it is a sharing and participation with the one to whom one unites. Therefore, I beseech you, do not even touch such ones who pray as children.”
(Great Reading Menaion Reader of Metropolitan Makary, Life of John the Merciful, November 12, p. 869)

“The church of heretics, which calls the mindless to itself in order to beguile them, that they may receive stolen bread and stolen water—that is, a false sacrament.”
(Writings of Blessed Jerome, Part 6, p. 78)

“But if one refrains from communion due to heresy, this is necessary. For communion from a heretic, or from one who is clearly condemned by his life, estranges a man from God and delivers him to the devil.”
(Writings of St. Theodore the Studite, Part 1, p. 325)

“In the absence of an Orthodox priest, the faithful must at all costs avoid offers to commune from the clergy of other confessions, even if such offers are accompanied by various forms of coercion.”
(Polinody by Zachariah Kopystensky, Ch. 37, p. 300)

“By all means let us be vigilant, neither receiving communion from heretics.”
(Writings of St. John of Damascus, Book 4, Ch. 13, folio 118)

“This bread does not enter into the house of God, for the assemblies of heretics are not called the house of God, but dens of thieves.”
(Writings of Blessed Jerome, Part 12, p. 266)

Thus, to summarize this chapter, it must be emphasized that our ancestors, in times of piety, possessed the Holy Eucharist, and with reverence performed the Mystery in remembrance of the Sacrifice of Christ. The Nikonians may have succeeded in destroying Bishop Pavel of Kolomna—but to destroy the Mercy of God and His Omnipotence is impossible for anyone.

Yes, we no longer have the visible Mystery—but we are not the cause of its disappearance. With our whole hearts we yearn for the Communion of the Holy Mysteries of Christ and trust that He, Who is in His very Essence Superabundant Love and Perfection, will not forsake us in His kindness!

Let the Ancient Orthodox Church preserve the pure memory of the undefiled Throne of God, upon which the Lord shall once again set foot on the Day of His Second and Great Coming. If we have faith and works, if we have love and the righteousness of God—then there is hope also in the Mercy of the Creator and Savior!

“He that hath ears to hear, let him hear.”
(Gospel of Matthew, reading 105)

Chapter 3. On Baptism #

In this chapter, I shall endeavor to demonstrate, by the words of Holy Scripture, that baptism is necessary, and that it may be performed even by a layman.

The Mystery of Holy Baptism is of great importance in the life of man, for the unbaptized shall not inherit the Kingdom of Heaven.

“Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.”
(Gospel according to John, reading 8)

“The unbaptized thirsts and suffers great dryness, for he is a stranger to the sanctifying holy water; but the baptized, possessing the Spirit, is ever guided by Him.”
(Epistle, reading 21, folio 98 verso)

“The ark of Noah and the water of the flood were a figure of baptism in our time; just as the flood destroyed the wicked and preserved the righteous, so too doth baptism drown the wicked and save the baptized by faith.”
(Commentary on the Epistle, reading 60, folio 173)

“Great indeed is baptism, I say, for without it there is no remission of sins.”
(Commentary on the Epistle, reading 124, folio 472)

“They are worthy of weeping. Verily, I say unto you: Except a man be born of water and of the Spirit, he shall not enter into the Kingdom of Heaven.”
(Commentary on the Epistle, reading 238, folio 816)

“Weep for the unbelievers, for they lack all and depart without sanctification and without the seal. These indeed are truly worthy of weeping and pity, for they are outside the royal court, among the condemned and the accursed. Verily, I say unto you: Except a man be born of water and of the Spirit, he shall not enter into the Kingdom of Heaven.”
(The Pearl [Margarit], Homily 1 on Catechumens, folio 385)

“There is no other means of receiving forgiveness, except through baptism.”
(Gospel of John, reading 30, folio 135 verso)

“It is therefore proper for all to take care for the end of life—even if it be an infant, let one consider whether he might die unbaptized.”
(Evangelion according to Mark, reading 62, folio 84)

“Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. Amen.”
(Gospel according to Matthew, reading 116)

Saint Theophylact comments on this:

“He promised not only to be with the apostles, but with all who believe in Him and keep His commandments—therefore also with us and His disciples.”
(Evangelion, chapter 28, folio 237)

“Every Orthodox Christian is bound to baptize in the three hypostases of the one unoriginate God.”
(Moral Teaching 49, from the commentary on the Holy Apostles)

“For our Lord Jesus Christ commanded many of the apostles, though lacking in priesthood, to baptize.”
(*Nomocanon appended to the Trebnik, folio 724)

The Mystery of Holy Baptism must be performed by water. Cyril of Alexandria writes:

“Unless a man be born through water and the Spirit, he cannot enter into the Kingdom of Heaven. Since man by nature is a compound being, not simple—composed of both a perceptible body and an immaterial soul—therefore he must be reborn by a dual means, appropriate to both aspects of his nature. The Spirit sanctifies the spirit of man, while water, on its part, sanctifies the body. Just as water in a cauldron, when combined with a strong fire, takes into itself the power (the heat) thereof, so also perceptible water, by the action of the Spirit, is transformed into a divine and ineffable power and sanctifies all who are immersed therein.”
(Book of Cyril of Alexandria, Part 12, p. 225)

Question: Why was water, and not another substance, given to us for baptism?

Answer: For these three reasons. First, because this holy mystery of baptism was prefigured in water, as I previously said: in the flood, in the Red Sea, and in the river Jordan. Moreover, water is universally used for cleansing by washing. It has no impediment to it. Second, that the cleansing of the soul might be clearly shown alongside the water, since water cleanses the flesh and the Spirit sanctifies the soul—since man is dual, so also is the operation of his rebirth in baptism. Third, because just as water quenches thirst, so also does holy baptism extinguish the passions unto sin.
(Great Catechism, Chapter 73, folio 363)

“He gave us the commandments: to be born again through water and the Spirit, through prayer and the calling down of the Holy Spirit upon the water. For since man is dual—of soul and body—He gave us a dual purification: through water and the Spirit. The Spirit renews what is in us after the image and likeness [of God]; the water, by the grace of the Spirit, cleanses the body from sin and delivers it from corruption.”
(Writings of John of Damascus, Book 4, Chapter 10, folio 44 verso)

And now I shall strive to demonstrate that the Mystery of Holy Baptism may be performed even by a layman, for in the early and later centuries, the Mystery of Baptism was indeed performed by laypeople:

“The Holy Apostle Ananias, not being a priest, baptized the Holy Apostle Paul.”
(Acts of the Apostles, reading 21)

“The holy protomartyr Thecla baptized many.”
(Reading Menaion Reader, September 24)

“The holy martyr Photinia the Samaritan woman taught and baptized many.”
(Prologue, March 20)

“The holy martyr Galaction baptized his betrothed, Epistimia. And he said to her: ‘O woman! The priesthood hath perished from among the Christian people. Therefore, of necessity, I shall baptize thee.’ And afterward, he baptized also his servant and his father-in-law, Eutoamios.”
(Reading Menaion Reader, November 5)

“The holy martyr Chrysanthus baptized in his house his blessed companion, the virgin Daria, and also Claudius the Tribune and all of his household.”
(Reading Menaion Reader, March 19)

“The venerable Archippus taught and baptized many Hellenes who came to him.”
(Reading Menaion Reader, September 6)

“The holy martyr Theophanes, though born of Hellenic parents, baptized many peoples.”
(Prologue, September 9)

“The holy martyr Priscus, being a Christian, taught and baptized many Hellenes.”
(Prologue, September 21)

“The holy martyr Nazarius baptized the holy martyr Celsus and others.”
(Reading Menaion Reader, October 14)

“The holy martyr Mark, together with those with him, preached Christ to all and converted and baptized many unto the Lord.”
(Prologue, October 27)

“A certain monk baptized a Jewish maiden, concerning whom John the Merciful received a revelation.”
(Prologue, November 24)

“The holy martyr Zosimas, a monk, brought to the faith a commander named Komentarios, catechized him and baptized him.”
(Prologue, January 4)

“The holy martyr Menas baptized Hermogenes.”
(Prologue, December 10)

“The holy martyr Blaise baptized all two of the soldiers sent to him by the governor.”
(Prologue, February 3)

“The holy martyr Alexander, a monk, baptized many people of the city.”
(Prologue, February 23)

“The holy martyr Sabbas baptized many.”
(Prologue, April 15)

“The holy martyr Alexander baptized many Hellenes.”
(Prologue, March 13)

“The holy martyr Maximus baptized many.”
(Prologue, May 14)

“Saint Athanasius the Great, while still a youth, baptized many children.”
(Reading Menaion Reader, May 2)

“The holy martyr Basiliscus baptized thirty soldiers together with a woman and all her children. Later he also healed the sick and baptized them.”
(Prologue, May 22)

“The holy martyr Potitus baptized the daughter of the emperor and others, baptizing nearly half the city.”
(Reading Menaion Reader, July 1)

“Certain Christian youths tending sheep in the field baptized a Jewish boy who was pasturing alongside them, named Theodulus, in the name of the Father and of the Son and of the Holy Ghost.”
(Paterikon of Scetis, Chapter 54)

“In necessity, a simple monk may baptize, as may a deacon or a layman, if no priest is present at the place.”
(Book of Sevastos Armenopoulos, Section 4, Heading 2; Canon 4 of Patriarch Nicephorus)

“If unbaptized infants are found in a place where there is no priest, it is proper that they be baptized—even by their own father or any Christian person; it is not a sin. … It is proper to baptize a child if found in a place where there is no priest to baptize, even if the baptism is done by the child’s own father or any other man, provided only that he be a Christian—there is no sin in it.”
(Book of Sevastos Armenopoulos, Section 5, Heading 4)

Thus, the Mystery of Holy Baptism, in the absence of Orthodox pastors, may also be performed by a layman. This is likewise attested by the venerable Theodore the Studite, who says:

“It is more beneficial for the unbaptized, if no Orthodox (priest) can be found to perform baptism, to be baptized by a monk—or, in the absence of such, by a layman—uttering: ‘The servant of God, [name], is baptized in the name of the Father, and of the Son, and of the Holy Ghost,’ than to depart unillumined; and he thereby truly becomes baptized.”
(Works of Theodore the Studite, Part 2, p. 82)

That lay baptism bears the grace of the Holy Spirit, and that at the baptism performed by a layperson the Holy Spirit descends, is likewise witnessed by Blessed Augustine, who says:

“The water upon which the name of God is invoked (in baptism) is not ordinary water, even if that invocation be made by lay or unordained persons.”
(Monuments of the Ancient Christian Church, Vol. 2, p. 491; and Works of Blessed Jerome, Part 4, p. 70)

“Ordinary water, by the invocation of the Holy Spirit, of Christ, and of the Father, acquires sanctifying power.”
(Book of Cyril of Jerusalem, Catechetical Lecture 3, folio 37)

And in the Book of the Tablet (Skrizhal’) it is written:

“Know this also: that if no priest is present, and necessity arises, even a deacon may baptize, or a lay Christian—whether a woman or a man. Taking water, and baptizing the infant, he shall say: ‘The servant of God, [name], is baptized in the name of the Father, and of the Son, and of the Holy Ghost.’”
(Book of the Tablet, p. 76)

“And he who says: ‘I shall be baptized when I am about to die, so that I may not sin and defile my baptism,’ such a one knows not God, and hath forgotten his own nature.”
(Testament of the Holy Apostles, Book 6, Chapter 15, folio 186)

Saint Gregory the Theologian writes:

“Baptism after the resurrection from the dead shall be a dreadful thing, because of the terrible judgment. For, in the twinkling of an eye, as the Apostle says, and according to Ecclesiastes, God shall bring every work into judgment. Woe to him who was negligent concerning baptism and the commandments of the Lord.”
(Oration of Gregory the Theologian on Illumination)

Of such it is written:

“Cursed are they who turn away from the commandments of God.”
(Psalm 118)

Dearest reader, take heed in fear, and keep thy vow whole, that thou mayest escape the torments of judgment and be found worthy of the portion of the saints.

It is important to note that true baptism is that which is performed by triple immersion, as the Lord Himself taught His apostles. Dionysius the Areopagite writes:

“Holy baptism must be performed by three immersions, for the apostles baptized with three immersions, and not by sprinkling.”
(Book on the Faith, folio 287)

If anyone has been baptized with a single immersion, or by pouring, or does not know how he was baptized, such a one must needs be baptized properly.

“He that hath ears to hear, let him hear.”
(Gospel according to Matthew, reading 105)

Chapter 4. On Confession and Repentance #

In the absence of pious and Orthodox bishops and priests, the Mystery of Repentance may be performed by monks and even by laypeople.

Let us hear the commandment of the Lord as transmitted to us by the Evangelist Luke:

“That repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem.”
(Gospel according to Luke, reading 113)

And James commands likewise:

“Confess your faults one to another, and pray one for another, that ye may be healed.”
This commandment given by the Apostle James is addressed not only to bishops and priests but to all faithful Orthodox Christians in general, commanding that we confess our sins to one another and turn sinners back from their error.
(Gospel according to John, reading 57)

“Verily I say unto you: whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven.”
Interpretation: “Not only, then, are the things loosed by priests loosed, but also we who have been wronged either bind or loose, and thus it is bound or loosed.”
(Gospel according to Matthew, reading 76)

“Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. … As my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost. Whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained.”
(Gospel according to John, reading 65)

“Our Lord Jesus Christ, the Only-begotten Son of God, gave the Law as a help, appointed the angels as guardians, sent prophets, apostles, hierarchs, and priests for spiritual instruction, and monks in their turn for exhortation and confession with repentance.”
(Nomocanon of John the Faster)

Many ask the question: “Is it good to confess one’s sins to spiritual men?”

Answer: “It is very good and profitable—but not to those who are unskilled and coarse in such things, lest by ignorant sympathy and guidance, or by imposing an untimely and unreasonable penance, he render the penitent insensible or contemptuous, or sluggish and indifferent.”
Thus, if a spiritual man be found—one who is experienced and capable of healing without shame and in faith—then one must not delay but confess to him as to God, and not as to man!

As a testimony to what has been stated above, I shall cite a passage from the writings of Chrysostom.
Question: “Is it good to confess one’s sins to a spiritual father?”

Answer: “It is good and profitable indeed—but only if he is not without discernment. For if he be coarse, or ignorant, or proud, or quarrelsome, or quick to anger, or a lover of gain, or contentious—such a one is not worthy to receive confession. But if thou findest a spiritual man, reasonable and meek, and peaceful—then confess to him without shame and without hesitation, for such a father shall guide thee into the truth. For God is faithful to forgive sins to those who live according to the law.”
(Chrysostom, Homily 53, Sixth Sunday of Lent, Teaching from the Holy Gospel, as interpreted by the Holy Fathers, folio 149)

Similar instructions are also written in the Book of Sevastos Armenopoulos, Book 6; and in the Taktikon of Nikon of Montenegro, Homily 51, Verse 2.

I shall also present the words of Saint Basil the Great as proof:

“The confession of sins has this nature: that it serves as a declaration of the bodily passions. Just as bodily ailments are not revealed to everyone but only to those skilled in healing, so also should confession be made to those capable of healing. Attend to yourself, that according to the measure of your sin you might receive help through healing. If the sin is great and grievous, then you are in much need of confession, of bitter tears, of constant vigilance, and of unceasing fasting.”
(Book Alpha and Omega, Chapter 34, Part 2, folio 100 verso)

Let us also recall the words of the holy Prophet David (Psalm 31):

“I acknowledged my sin unto Thee, and mine iniquity have I not hid.”
That is, without shame King David declared his transgressions before the Prophet Nathan, as before God—not as before a man.

Thus, it is not by flattery or hypocrisy, but from the heart, that one confesses one’s sins with a contrite heart, and brings forth fruits worthy of repentance, as it is written:

“Depart from evil, and do good.”

The holy Apostle Paul writes to the Corinthians in his second epistle:

“Above all, let us fear sin—for this is torment, this is Gehenna, this is every evil without number. Let us not only fear, but also repent with confession and tears, and let us strive always to be pleasing unto God—for this is the kingdom, this is life, this is every blessing beyond number.”

“Do not delay to turn unto the Lord, and do not postpone it from day to day. For thou knowest not what the next day shall bring. For from delaying confession comes calamity and fear; but from not delaying comes manifest and steadfast salvation. Do not say: ‘There shall be a time when I will need to turn back’—such words provoke the wrath of God.”
(Wisdom of Sirach, Chapter 50)

Let us hear the words of John the Theologian:

“If we confess our sins, He is faithful and just to forgive us our sins.”
Therefore, though a man may be our confessor, it is God who chastens and forgives—just as He did with David through Nathan. Hence the Psalmist says:
“Let those who fear Thee, O Lord, turn to me, and those who know Thy testimonies. Let the righteous reprove me in mercy and rebuke me.”
For priests (spiritual fathers) are servants of God and stewards of salvation. As the Apostle says:
“Let a man so account of us as of the ministers of Christ, and stewards of the mysteries of God.”
One man helps another through repentance—by rebuking, by forbidding—but it is God who cleanses the sins of the repentant, for “confess thy sins, and thou shalt be justified.”

If anyone refuses to heed his spiritual father, he shall receive condemnation. For the Lord said:

“He that heareth you heareth Me; and he that despiseth you despiseth Me.”
Thus even now, if one says, “I fear God and obey Him,” yet despises his spiritual father, he is a liar before God and shall not attain salvation.

It is through confession that the wounds and sores of the soul are healed. But hidden sins, unspoken in confession, destroy both body and soul, and they bring great joy to the devil, who ensnares and drives men to perdition.

Therefore, beloved reader, do not grow weary in repentance and confession of thy sins. Contemplate the hour of death and the Day of the Second Coming of the Lord, for in hell there is no repentance. As it is written in the Acts of the Holy Apostles:

“Repent ye therefore and be converted, that your sins may be blotted out… God now commandeth all men everywhere to repent, for He hath appointed a day in which He shall judge the world in righteousness.”
And again:
“While we have time, let us do good unto all.”
(Epistle to the Galatians, Chapter 6)

The prophets also command us to bring forth fruits worthy of repentance unto the Lord:

“Turn ye unto Me with all your heart, with fasting, and with weeping, and with mourning.”
(Joel, Chapter 2)

“Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil.”
(Isaiah, Chapter 1)

“I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.”
(Ezekiel, Chapter 33)

“Do not delay to turn unto the Lord, and do not put it off from day to day—for suddenly shall the wrath of the Lord go forth, and in the time of vengeance thou shalt perish.”
(Wisdom of Sirach, Chapter 5)

Saint Basil the Great says:

“Come, for repentance is salvation—ignorance of repentance is death.”
First, we must come to loathe our former life of shame, holding it in disgust and revulsion in our memory. For it is written:
“I hated and abhorred iniquity, but Thy law have I loved.”
Repentance for our sins must be made each day with true tears and sighing from the heart.

Let us also heed the words of Saint Ephraim the Syrian concerning repentance:

“Let us strive, I pray you, beloved, while we yet have this short time, to help ourselves. Let us entreat God with repentance and tears—He who is long-suffering and full of mercy, and who awaits our conversion and grants life. Let us not despise our salvation. Let us not delight in worldly lusts, for they are destructive and bring regret in the end. For all the glory and pleasures of this world pass away, and nothing else shall go with us but our sins—and the torment they bring. No one will be able to help us in that day—neither father, nor brother, nor friend—but only true repentance in this life, and those who zealously work it: sincere and unfeigned love, humility before God, modest obedience, fervent prayer, fasting, abstinence from all evil, and above all, almsgiving—and other virtues, and every God-inspired manner of life. These virtues shall go forth with us from this life, and resist the demonic powers that seek to seize us at our departure from this world. Keeping these things in mind, let us strive to live in true repentance in this present life, that having escaped the dreadful torments of hell, we may be made worthy to receive the eternal blessings with the righteous.”

Saint Gennadius the Patriarch writes:

“If thou wishest to receive true repentance, then manifest it in deed. If thou repentest of pride, take up humility. If of drunkenness and gluttony, love fasting. If of fornication, preserve chastity. Depart from evil and do good.”
(Book Alpha and Omega, folio 164)

Question: “Is it good to confess to one of the brethren concerning a thought, and to make a prostration before him and say, ‘Pray for me’?”

Answer: “Indeed, it is good to speak, but only to one capable of hearing, not to someone younger. And having made the prostration, one must ask that he pray on his behalf. For the Scripture says, ‘Confess your sins one to another, and pray for one another, that ye may be healed.’”
(The Rudder [Kormchaya], Chapter 61, folio 608)

In accordance with the above, Saint Theodore the Studite also commands not only that sins be confessed, but that a penance (epitimia) be appointed according to the canons contained in the Rudder and Nomocanon. Moreover, penance may be appointed even by one not ordained to the priesthood—that is, it is permitted by faith for monks and spiritually experienced laymen to assign it.
(Works of Theodore the Studite, Book 8, folio 601)

“If a Christian dies without repentance, it is not fitting to offer prayers or oblations for him, for he has not fulfilled the law of God nor the Christian faith.”
(*Joseph’s Trebnik, folio 148 verso)

“If someone confesses his thoughts to his spiritual father, he receives relief from them. But if someone hides them within himself, he is not of Christ, but of Antichrist.”
(Life of Saint Basil the New, The Vision of Theodora, Tollhouse 20)

“Whoever lives in the world and has no spiritual father is not a Christian. And again: woe to the man who lives in the world and dies without having a spiritual father—it would have been better for him never to have been born.”
(The Son of the Church, folio 25, Canon 61)

At the present time, in the absence of a spiritual father in the parish or of a skilled man, it is permitted to confess one’s sins before an icon. This is attested by Anastasius of Sinai and Peter the Chartophylax, as well as in the Lives of the Holy Women of the Eastern Church, 2nd edition, folio 242, and in the Great Mirror, chapter: On How One Ought to Make a Complete Confession.

“Therefore, it is good to confess one’s sins to a spiritually experienced man—but if no such man can be found, then confess to God alone, condemning thyself and saying, like the publican: ‘O our God, Thou knowest that I am a sinner and unworthy of all forgiveness. But save me according to Thy mercy.’”
(Book 6 of Sevastos Armenopoulos; Book of Zacharias Kopystensky, Chapter 36; Nomocanon, folio 72 verso; Rudder, folio 629)

Most honorable reader, love and embrace this teaching on confession and repentance which I have presented. Remember that true repentance consists in renunciation of the world, in silence, in abstinence—not only from food, but also from all sights, words, and sounds. Above all, it consists in maintaining tears of compunction and enduring all things with patience.

For nothing is better or more beneficial than to pass one’s life in repentance from youth unto old age. The hour of death is unknown, and many have been deceived in this. A deceitful promise has destroyed many. The demons do not rest, but continually prepare snares, arrows, swords, and pits, seeking to cast down those outside repentance, and they attack in an hour when none expects them.

Awaken! Be vigilant! And finish thy life in unwavering repentance, that thou mayest be deemed worthy of eternal blessings, world without end. Amen.

On Monasticism #

In ancient times, many people had the desire to devote themselves to the service of God. Some did so from childhood, others later in life, and still others endeavored to dedicate their children from infancy to God’s service, and afterward followed that same path themselves. So numerous were those who embraced the monastic life that in certain cities, such as “Ossiriyikhos,” there were as many monastics as there were laypeople—if not more. Monastic dwellings lined every street. There were ten thousand monks, and twenty thousand nuns and virgins. (Reading Menaion for May, the 15th day, at the end of the Life of Pachomius.) Such was the fervent desire among early Christians for the solitary life, for thereby they could more easily attain the heavenly kingdom. For, according to Scripture, it is exceedingly difficult for those who live worldly and family-bound lives to inherit the Kingdom of Heaven! It is written: “Of those living in the world, scarcely one in ten thousand shall be saved, but of the monastics, one hundred times more shall be saved” (Book of Alpha and Omega, ch. 33, fol. 257).

Therefore, even after the fall of piety—namely, after the time of Patriarch Nikon—among all the Old Believers in Russia there still remained many who lived as monastics, both in forests and in settlements.

The holy Apostle Paul, in his Epistle to the Corinthians, writes: “It is good for them if they abide even as I. He that is unmarried careth for the things of the Lord, how he may please the Lord: but he that is married careth for the things of the world, how he may please his wife. The unmarried woman and the virgin are likewise divided.” (1 Corinthians 7:7–8, paraphrased.)

But now among all the Old Believers, this solitary, virginal, and temperate way of life has begun to diminish. For Christians have come to love the wide, worldly path more than the narrow way of salvation. Many Christians today, instead of placing themselves or their children into the service of God, offer them into the service of the devil, through the vain attire and licentious amusements of this world. In this way, they become worse than those who do not know God. And this is why the lofty and temperate Christian life is generally in decline.

Furthermore, because of the cessation of pious priests, all truly godly monasteries have ceased as well. And so, those true Christians who wish to live as monastics have nowhere to turn! Many today ask: “Can monasticism still exist in our time, and where can one live it, given the absence of like-minded monasteries?” All such questions and similar concerns are raised by deeply believing people who grieve over the fall of the pious life. For the consolation of such people, and for the common benefit, I will attempt, by God’s grace, to explain this matter.

Monastic life may exist even without the priesthood, as the following testimonies affirm. St. John the Faster writes: “A monk may baptize and grant the monastic habit.” (Nomocanon of John the Faster, fol. 10). According to this, the Alphabetical Patericon records: “Blessed Melania said to the deacon Evagrius, ‘Tell me this word before the Lord: that you intend to become a monk. Though I am a sinner, I shall pray, and the Lord shall grant you time for repentance.’ And he vowed the monastic life. She then prayed for him and, after a few days, he was healed; and rising from his bed, he was clothed in the monastic habit.” (Alphabetical Patericon, letter E, fol. 153 verso).

The tonsuring of laymen into the monastic habit may be performed only by monks—just as, in the case of priesthood, ordination is performed only through the Sacrament of Holy Orders. However, according to the Potrebnik (Potrebnik), tonsure may also be carried out by non-ordained persons, i.e., without hierarchs. Chapter 15 of the Potrebnik clearly states that a simple monk named Herman tonsured the holy martyr Eudokia and clothed her in the monastic habit: “It is written in the Life of the Holy Martyr Eudokia, that she was baptized in the name of the Father, and of the Son, and of the Holy Ghost through the instruction of a monk named Herman. Later, he led her into the desert and tonsured her in a women’s monastery, and he clothed her in the monastic habit, where there were thirty nuns.” (Potrebnik, ch. 15, fol. 342 verso).

And that the blessed Herman was indeed not ordained but merely a simple monk is evident from the fact that, although he had instructed the venerable martyr Eudokia in the faith of the true God, he did not himself baptize her—even though, in cases of necessity, monks are permitted to baptize. But since there were Orthodox priests in the city of Heliopolis, where Eudokia lived, he asked her to summon a presbyter who could perform the sacrament of baptism for her. As it says in the Reading Menaion for March 1st, Life of the Venerable Martyr Eudokia, fol. 5 verso: “Blessed Herman said… ‘Do all that I say: summon one of the Christian presbyters who are in this city, that he may instruct you and, according to the Church’s custom, baptize you.’”

And after her holy baptism was completed, he tonsured her into the monastic habit himself, as we read further: “While the blessed Eudokia was laboring in these ascetic efforts, lo, the venerable Herman, sanctified by the grace of the Holy Ghost, came to her… He took her and brought her to a women’s monastery that he had in his district in the wilderness, not far from his own men’s monastery, and he made her a nun.” (fol. 12).

Thus, from the testimonies I have cited—both from the Potrebnik and from the Reading Menaion—it is clear and evident to all that the blessed Herman was a simple monk and that he tonsured the venerable martyr Eudokia into the monastic habit.

There are many sufficient proofs in the sacred writings that tonsure may be performed by simple monks. I shall now present several additional examples.

Venerable Anthony, though not a priest, tonsured Paul the Simple into monasticism when he came to him in the desert (Prologue, October 4).

Venerable Euphrosyne of Alexandria was tonsured into the monastic life by a simple monk, and she secretly left her home for a monastery, where she labored until the end of her life and saved her soul (Reading Menaion, September 25).

Venerable Pachomius the Great was at first received by a simple monk named Paramon and by him was clothed in the monastic habit. Later, Pachomius himself began to receive those who came to him desiring to serve God (Reading Menaion, May 15).

Venerable Anthony of the Kiev Caves was not ordained to the priesthood, yet by his righteous life he was revered more than many priests. He gathered a flock of monks and founded the great Lavra of the Caves.

Venerable Theophanes the Confessor received the monastic habit from a simple monk (Prologue, September 8).

Our venerable father John of Choziba received the monastic tonsure from his grandfather, who was an elder (Prologue, October 3).

Venerable Elisha was tonsured by a certain simple monk (Prologue, February 27).

The venerable fathers Herman and Zosima, wonderworkers of Solovki, though not priests, tonsured a certain Mark into the monastic life (Prologue, April 17).

Our venerable father Luke of Hellas was tonsured into the monastic habit by two passing simple monks (Reading Menaion, February 7).

Our venerable father Hilarion the Great was tonsured by the venerable Anthony the Great, who was himself a simple monk (Reading Menaion, October 21).

Venerable Markell was tonsured by the venerable father Alexander, a simple monk (Reading Menaion, December 29).

Our venerable father Paisius the Great was clothed in the holy monastic habit by the venerable father Pambo, a simple monk (Reading Menaion, June 19).

Venerable Eupraxia was clothed in the holy angelic monastic habit by the venerable abbess Theodulia (Reading Menaion, June 25).

All the above testimonies once again prove to us that the monastic tonsure may be performed by simple monks who are not ordained to the priesthood. Monasticism itself will continue until the very Second Coming of the Lord, as is stated in the book Taktikon of Nikon of the Black Mountain: “Take courage, Pachomius, for the root of thy spiritual seed shall not fail, even unto the end of the world.” (Taktikon, Word 18, fol. 142).

The monastic habit must in all respects correspond to the form described in the Monastic Potrebnik (Inochesky Potrebnik). According to the words of Venerable Joseph of Volokolamsk:

“Let us now say more concerning the meaning of the monastic habit, as the divine writings of our venerable and God-bearing fathers explain. The cutting of hair signifies purity and a blameless life—it shows that just as the hair is cast off, so too must the old man be cast off with all his passions and lusts. To be clothed in the mantle means to be clothed in the new man. Why then does the mantle have no sleeves? Because if one desires to do the works of the old man, one is immediately reminded that there are no sleeves—that is, no hands—with which to do such unworthy deeds. Likewise, we wear a belt, which is as from a dead body, to signify that we must mortify our passions. We also wear the analav, which in our tongue is called the schema—that is, the sign of the Cross upon our shoulders: ‘Take up thy cross and follow Me,’ saith the Lord. We place upon ourselves also the hood (kukol), which is a sign of humility—for little children wear hoods. So we wear it that we may be children in malice. The klobuk (head covering) is the sign of divine protection—a helmet of salvation. The paraman is the shield of salvation. Thus have we spoken of the monastic habit, and how it is the image of repentance and of mourning, and what is the interpretation of the monastic form.” (Monastic Potrebnik, fol. 346 verso–347).

Thus, all who enter the monastic life must wear the mantle, the klobuk, the paraman, the belt, and so forth.

Venerable Hilarion the Great possessed a mantle given to him by Saint Anthony the Great, as it is written in the Reading Menaion:

“His food was fifteen figs per day, eaten after the setting of the sun; his garment was of haircloth, and he wore a leather mantle that had been given to him by the venerable Anthony” (Reading Menaion, October 21, Life of Venerable Hilarion the Great, fol. 314 verso).

All monks before the time of Saint Pachomius the Great did not wear simple black lay garments, but the full lesser monastic habit, with a head covering, as Venerable Joseph of Volokolamsk writes:

“So also the holy confessor Chariton founded three monasteries and had many monks during the reign of the emperor Aurelian… These monasteries existed before Saint Pachomius the Great, and all the monks wore the lesser monastic habit.”

On the lesser monastic habit, Saint Joseph also writes:

“When the holy Apostle Peter desired a pure and chaste life, he commanded the head to be shaved and a black garment to be worn, and a covering to be placed upon the head. And let no one say that they were clothed in lay black garments—for if that were so, what need would there be to remove lay clothing only to put it back on again? Rather, since their way of life was separated from that of the world, so too the garments were different from worldly ones—not lay garments, but monastic ones, as the great Dionysius also testifies.” (The Enlightener, Homily 11, pp. 430–426).

From this it follows that even during apostolic times, all monks, including Confessor Chariton, Saint Anthony the Great, and the hermit Paramon who tonsured Pachomius the Great, did not wear ordinary black lay garments, but the full lesser monastic habit as handed down by the holy apostles, with a covering for the head. This head covering in ancient times was called by various names, as noted in the ancient monastic Ustavy (rules):

“Kukliy, or hlavnik, resembling a child’s cap… This is our klobuk with a small veil or over-hood.” (Ancient monastic rules of the great Venerable John Cassian and Venerable Benedict, compiled by Bishop Theophan, pp. 107–108, Moscow edition, 1892).

This klobuk bears three meanings, as Saint Gregory of Sinai writes:

“The klobuk shows three forms: a helmet of salvation, an intelligent covering, and the spiritual guardian of the head.” (Book of Alpha and Omega, ch. 33, fol. 260).

The appearance of this ancient klobuk, as described in the story of the monastic tonsure of Archimandrite Innocent, is as follows:

“The klobuk in its form was a round, low cap which had replaced the ‘maforion’ of the ancient monks.”

This same form of klobuk is worn by all Old Believers—whether of the runaway priestly concord, the Austrians, or the Pomortsy—as well as in our own community of Orthodox Christians of the Spasov Consent, where monks wear the klobuk in full accordance with Holy Scripture.

This head covering, called the klobuk, was worn by all monks both day and night, as recorded in the lives of the ascetics of the Eastern Church. Cassian and Sulpicius Severus write the following concerning the garments of Egyptian monks:

“The Egyptian monks have practices suited not so much to the needs of the body, but to moral requirements. And to continually remind themselves that they must preserve innocence and childlike simplicity, they wear small head coverings (kukol or klobuks).” (Works of Philaret Gumilevsky, Archbishop of Chernigov, footnote 61, p. 6, 3rd edition).

Venerable John Cassian the Roman likewise writes:

“The Egyptians, in order to continually remember that they must preserve childlike simplicity and innocence, wear small head coverings both day and night.” (Works of John Cassian the Roman, Book 1, Ch. 4, p. 10, 2nd edition).

All monks of the lesser schema are depicted on holy icons wearing the Great Schema solely because they are worthy of that angelic and holy image. But in their actual lives, from the time of the holy apostles until Saint Pachomius the Great—including Saint Anthony the Great, Confessor Chariton, and others—they received tonsure and always wore the full garb of the lesser monastic image, that is, the mantle, klobuk, and other such garments.

The monastic form consists of the following: “The tonsure of hair, the mantle, the belt, the klobuk, the paraman, and the veil,” as stated in the Monastic Potrebnik, chapter 5, folio 53 verso. And if anyone dares to mock or revile the monastic attire—be it the noetic covering, the veil, the paraman, and so on—he likens himself to the wretched and most accursed heretic and iconoclast, Constantine Copronymus, who blasphemed the garments of the holy monastic and angelic habit. In the Great Sobornik we read:

“That most bitter offspring of bitterness, Constantine by name but infamous by filth, having received the scepter of the Greek kingdom… this accursed one, feigning the Christian form while remaining hidden in hypocrisy, pretended to serve the heavenly King. Yet upon the lovers of piety and the monastic image, who reproved him, he stirred up merciless warfare, calling the bright monastic garment a cloak of darkness.” (Great Sobornik, fol. 375 verso and 376; Reading Menaion, November 28, Life of Venerable Martyr Stephen the New).

According to the teaching of the holy fathers, the monastic form without works is nothing—and likewise, works without the monastic form contribute nothing to monastic order, but rather belong to the secular life. As it is written in the Book of Alpha and Omega:

“If we have received only the external image without inner action, then the image is nothing, says the divine Ephraim, for the image without deeds is as nothing, just as deeds without the image are not of monastic order, but are the works of the secular life.” (Book of Alpha and Omega, ch. 33, fol. 261).

From this it follows that a person who does good deeds but does not bear the monastic garment cannot truly be a monk.

To confirm the above, let us cite a passage from the life of Venerable Alimpius. His mother lived among nuns and led a monastic life but did not consider it necessary to wear monastic attire. Later, however, she saw a vision revealing that without the monastic habit, it is impossible to attain the same blessedness as those who are clothed in the angelic monastic image. We read:

“The mother of the venerable Alimpius, who was a deaconess and dwelt among the nuns, lived in a monastic way, but refused to be clothed in the monastic rank, saying: ‘It is the same thing to be a deaconess as to be a nun.’ The venerable one often begged her to receive the monastic image, but she would not heed him—until she was rebuked by a wondrous vision. Once, in a vision, she beheld exceedingly beautiful chambers, and within them she heard a sweet voice of those singing and glorifying God. Desiring to enter, a radiant and honorable man who stood guard at the door forbade her, saying: ‘You shall not enter here, for only the handmaids of the Lord who served Him in the monastic image rejoice here. You do not wear a garment like theirs, and therefore you cannot enter or partake of their joy.’” (Reading Menaion, November 26, fol. 625).

Thus, from the above testimonies, it is clear that from apostolic times, all monks—even Saint Pachomius before the angelic revelation—received tonsure and wore the full monastic garb of the lesser schema: the mantle, klobuk, and so forth.

The monastic image does not consist in simply wearing ordinary black secular clothing, but in being tonsured and clothed in the monastic habit—that is, the mantle, klobuk, paraman, belt, and so on. It is fitting to cite the words of Saint Gregory of Sinai:

“The tonsure of the hair signifies the removal and rejection of all worldly thoughts and cares, and a fleeing from the world. It is like entering from the stormy sea of life into the calm harbor of salvation, or like an ascent from earth to heaven. The klobuk reveals three symbols: the helmet of salvation, the noetic covering, and the spiritual guardian of the head. The mantle is also called an omophor by some, a burial shroud, and a sign of death—or in another interpretation, an angelic form resembling wings. The paraman is the shield of faith. The hood (kukol) signifies innocence and childlikeness. The leather belt is a sign of deadening lust, for the sake of chastity. The cross shows the mortification of all things and the putting to death of fleshly desires, that one might be dead to all and nailed to the love of God. The whole monastic habit reveals an image that is royal and angelic, and a garment of righteousness and light.”

And in the blessed Gospel it is said:

“After the coming of the Antichrist, the whole creation shall be changed. The stars shall fade in the surpassing brightness of Christ’s light, and the angelic powers shall be moved—struck with awe as they behold such a transformation, seeing their own hosts being judged. Then shall they see the Lord as the Son of Man—that is, in the flesh. For His body is visible, though He cometh as a man, yet with great power and glory. And then shall He send His angels, and they shall gather His elect from the four winds—from the ends of the earth to the ends of heaven… Verily I say unto you: this generation of Christians shall not pass away until all these things concerning Jerusalem and the coming of the Antichrist are fulfilled.”

And again, let us cite a passage from the Gospel of Mark:

“Watch therefore, for ye know not when the Lord of the house shall come: at even, or at midnight, or at the cock-crowing, or in the morning; lest coming suddenly He find you sleeping… Therefore, all must think upon the end. Even if it be a child, let there be care taken, lest he depart unbaptized. The Lord commands this to all in the world, and to monastics as well—we are all bound to watch and pray.” (Mark, reading 62, fols. 81–82 verso).

Saint Basil the Great likewise teaches that when the Lord comes to judge the living and the dead, He shall find monks who have preserved piety. He writes in his letter to the monks who were persecuted by the Arians:

“Therefore I beseech you, do not lose heart in tribulations, but be renewed in love for God, and day by day increase in zeal, knowing that in you must be preserved the remnant of piety which the Lord, when He comes, shall find on the earth. And if the bishops have been cast out of the churches, let this not shake you. If even among the clergy there are traitors, let this not weaken your hope in God. For it is not names that save us, but free will and true love toward our Creator. Consider that even at the council against our Lord, it was the high priests, scribes, and elders who conspired against Him, and that only a few from among the people sincerely accepted His teaching. Consider also that it is not the multitudes who are saved, but the elect of God. Therefore, let not the multitude of the people, tossed like the waves of the sea by winds, frighten you. For even if only one man is saved, like Lot in Sodom, he must hold fast to sound judgment and unwavering hope in Christ, for the Lord will not forsake His saints.” (Works of Basil the Great, Part 7, p. 192, 4th ed.).

From these words of Saint Basil the Great it is clear that monasticism will not disappear but will endure in full monastic habit until the very Second Coming of Christ.

Thus, I have presented sufficient evidence that the tonsure may rightly be performed even by simple monks, and that all who live in monasticism must wear the full monastic habit (mantle, klobuk, veil, etc.). In this form, monastic life shall continue until the very Second Coming of Christ. And whoever rejects this holy monastic image and instead clothes himself in worldly attire, such a one blasphemes the Son of God and mocks the Holy Spirit, as Saint Theodore the Studite says:

“It were better for you, O man, to join the heretics and afterward repent, than to reject the holy image and remain unrepentant. For having rejected it, you have trampled underfoot the Son of God and deemed the blood of the covenant unclean (Heb. 10:29), and have insulted the Spirit of grace.” (Works of Theodore the Studite, Part 3, p. 787).

To reject the habit of the monastic image is the same as renouncing holy baptism, as Saint Theodore the Studite says elsewhere:

“To cast off monasticism is the same as to cast off baptism. Yet men dare to do even this—frightful is it even to hear such a thing!” (Works of Theodore the Studite, Part 2, p. 554).

Therefore, the priestless faithful who have remained without clergy throughout the whole earth receive the monastic tonsure from one another, and they may likewise be pastors, teachers, and spiritual fathers, serving as elders over their communities.

Great is the grace also for laypeople who desire to live in a monastic manner—that is, to live with restraint in all things, abandoning the broad worldly path and loving the narrow one that leads to the Kingdom of Heaven. But it must be remembered that all who remain virgins and desire to live as monastics must dwell apart from worldly, family homes. In our time, some virgins live in family homes with brothers or sisters and their children, constantly occupied with their household duties and worldly distractions. They live in a very unwise and even destructive manner, for all who strive for virginity must separate themselves from worldly vanities and temptations and devote more time to serving God.

Those living in family homes cannot possibly remain untouched by worldly cares and temptations, for they are continually drawn into Pharaoh’s labor, constantly cleaning up the filth of the household, always seeing and hearing various impurities and scandals—and by this, they continually defile themselves. Some who live in such homes justify themselves by saying they have nowhere else to live. But this is no excuse: each person must strive to have a cell of their own; and if that is truly impossible, then they should seek out a like-minded person and live with them, supporting themselves by the labor of their own hands.

It must also be said that some virgins live very simply, in great ignorance. They make no vows before God and do not even know why they live as they do. Such ignorance is a great disaster, for ignorance is worse than any sin. Each person must know who they are, where they are going, and why—and what will become of them afterward. Therefore, all virgins must understand that they dedicate themselves to the service of God for the sake of their own salvation, becoming spiritually betrothed to Christ. In this calling, all are equal—both young men and maidens.

To this end, two things are necessary: first, a sincere desire, and second, a vow or promise to remain in this state for life. The vow is necessary because it greatly helps a person fulfill their service to God. Some think that one should not make a vow, fearing that they may not remain pure. But such thinking only leads to downfall, for the person does not wish to firmly commit to the path. The vow provides great strength—it continually reminds the person of their duties and keeps them from falling into sin.

The vow has greatly helped the saints resist various temptations of the devil. Thus, the venerable Joasaph, prince of Great India, when tempted by a king’s daughter who desired him in marriage, replied:

“At my baptism I gave a vow to Christ to preserve my virginity.” (Reading Menaion, November 19).

The holy martyr Justina likewise said at her baptism:

“I have a Bridegroom—Christ, whom I serve.” (Reading Menaion, October 2).

The martyr Vera, during her sufferings before her death, exhorted her sisters:

“Fulfill your vow to your Bridegroom—Christ.” (Reading Menaion, September 17).

Venerable Mary was always strengthened in her struggles against the devil by the remembrance of her vow. (Reading Menaion, April 1).

Moreover, a vow is such a great thing that it even helps those who have fallen—it more readily brings them to repentance and even benefits others who have made the same vow. As it is said: “Four made a vow to serve God and to be together here and in the life to come—that is, after death—and when one of them weakened, the others, because of their vow, helped him, and all were saved” (Prologue, July 6). A vow always points one to follow a single path once chosen! Just like a maiden in the world who, while yet unbetrothed, does not know her place—her thoughts wander here and there—but once she is betrothed, she forsakes all others and prepares herself for one alone. So too, a person without a vow wavers in every direction, for he has no fixed path. But when he makes a vow, he thereby determines for himself the one and only path most firm unto salvation!

All the saints made their vows in various circumstances and with various words, yet the meaning was always the same: to serve God throughout life in purity. At the same time, they asked God for help in different ways. For example, the venerable Alexiy, when he left his betrothed, prayed to God, saying: “O God, who saved me from my mother’s womb, save me now also from the vain life of the world, and make me worthy to stand at Thy right hand with all who have pleased Thee” (Prologue, March 17). In Holy Scripture there is an abundance of such vows with different prayers. All this confirms that in ancient times Christians, when they desired to serve God, would make various vows with prayers—not only according to a rite with priests, but even of their own free will, expressing in prayer what each one needed.

A vow can be made privately, but it is better to make it before a superior (abba or eldress), but only if such elders themselves walk this path. If they do not—worse yet, if they walk contrary to this path—then one should not make a vow before them, but privately before God. Yet it is best to make a vow in the presence of those who have already made such a vow themselves, and all this should be done in secret, that there may not be empty talk.

It is important to live a life of stillness (hesychia), so as to serve the Lord as fully as possible. One should daily set aside time for prayer and the reading of Holy Scripture. It is very beneficial to read the Gospel, the Apostolos, the Ladder, the works of Ephraim the Syrian, and so on. As for the monastic rule and prayer, it is laid down in the ustav (rule), and each person fulfills it only according to his strength and ability. Of course, he who fulfills more shall receive more. But one must remember also this: prayer must be offered to God without laziness. Therefore, one should not at the beginning take on a great ascetic labor, for generally, “such a one falls into despondency and sloth, which proves destructive to the soul, like a ship overloaded and sinking beneath the waves.” (The Book of Eldership, Word 53, folio 211).

And when a temptation comes, whether from the devil or from evil people, then one must all the more frequently turn to God in prayer and take strength from the Scriptures. Always hold to the counsel of one’s elder or eldress and fulfill it, and deliberately avoid all other advice, especially that which is contrary.

One must always remain in love with fellow believers, often taking counsel and speaking together about the salvation of the soul, and praying for one another according to the commandment: “Pray one for another, that ye may be healed.” As much as possible, one should also lead others to such a life, caring not only for one’s own salvation, but for the salvation of all.

From worldly households—even from one’s closest relatives—one must withdraw, according to the commandment: “He that loveth father or mother, son or daughter more than Me is not worthy of Me” (Matthew, ch. 10); “If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, he cannot be My disciple” (Luke, ch. 14); “If thy eye, or thy hand, or thy foot offend thee, cut it off—it is better to be saved without them, than to perish with them” (Mark, ch. 9). That is, if one’s relatives in any way lead one astray from the path of salvation, then it is necessary to part from them in every way.

In addition to this, one must live by the labor of one’s own hands, as many saints left their wealth and sustained themselves by their own work. Food should be simple, according to the monastic rule—not overly sweet, avoiding meat and abstaining from wine, just as the Apostle commands: “Be not drunk with wine, wherein is excess” (Apostle, reading 229). At the same time, one must, as far as possible, help those in need—especially one’s brethren living the spiritual life, rather than worldly ones. All one’s possessions should be left for the benefit of the spiritual brotherhood, to support the spiritual life, and not for one’s relatives, who would use it for their worldly and broad-living ways. One’s clothing must be simple, black, and suitable for the monastic life, as it serves as a sort of protection unto salvation. For by one’s clothing, the manner of life is discerned, as it is written: “If a man adorns himself in worldly, fashionable attire, he has no adornment of soul” (Gospel reading for the 14th Sunday).

Those who do not keep their vow are, on equal grounds with monastics, subject to severe punishment according to the canons 6, 18, 56, and 60 of Basil the Great: “If a virgin or a nun breaks her vow and enters into marriage, such a marriage is not considered lawful, but is judged as adultery, and both are condemned as adulterers. And if they do not dissolve their unlawful union, then repentance is not granted to them, and even after death there is no commemoration. But if they do dissolve their union, then a penance of fifteen years is imposed.”

Every Christian, even one living in the world, must also fulfill his vow. At baptism, everyone makes a vow to always serve God—that is, to live according to the commandments, in all piety and self-restraint. And for not fulfilling this vow, “all will be condemned more severely than idolaters.” Therefore, all who desire salvation must always remember and fulfill their obligations—that is, to live virtuously in order to attain eternal blessedness. For “the broad and spacious way leadeth all to destruction” (Gospel of Matthew, reading 21).

Everyone who desires the monastic life should begin alone, and in time such a life may increase in number. In ancient times it also began with one person, and then many gathered together. One must simply begin with great faith and zeal toward God and hold fast to this path, and the Lord will not abandon them, but will help by His mercy.

All that has been said above is not a law, but merely brotherly counsel—offered to bring peace to the many who desire the monastic life. And every reader of good discernment will fully agree with all this, if only he reads with simplicity of heart and not with resistance! I shall conclude this chapter with the words of the holy Apostle Paul: “Now I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrine which ye have learned, and avoid them. For such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Romans, reading 121).

“Amen, amen, I say unto you, if a man keep My saying, he shall never see death” (Gospel of John 8:51).

Chapter 6. On Superiors and Parishes #

Saint John Chrysostom says in his Gospel homilies: “Whatsoever ye shall bind on earth shall be bound in heaven” (Gospel Homilies, Part 3, Homily 60, p. 32). This word is spoken of the leaders of the Church of Christ. In every parish there must necessarily be a superior (or eldress), who is capable—that is, knowledgeable in Scripture, able to conduct services, and possessing a dignified way of life. The superior is like a servant who serves in all things for the common good.

Christ the Saviour, Head and Chief of all, said: “Ye are the light of the world, ye are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out and to be trodden under foot of men” (Gospel of Matthew, reading 10). And again in the Gospel it is said: “The good shepherd giveth his life for the sheep, but the hireling careth not for the sheep” (Gospel of John, reading 36).

The Lord did not entrust the care and oversight of the Church solely to the apostles, bishops, and priests, but to every faithful person. He gave them the “silver” of teaching equally with the apostles. He entrusted them with care for the Church and for the salvation of all. Concerning this, we read in the blessed Gospel of Luke: “And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.” The interpretation: To His servants He gave ten pounds; the servants are those to whom the Church is entrusted… Therefore the Lord also said: you teach and give My silver to the exchangers—meaning, to all men desiring profit: “for every man is an exchanger, that is, a merchant set in this great life of the world to trade.” O foolish man, even this one pound will make you a Paul, a Peter. Work according to your strength. Even if not Paul or Peter, yet with Peter and Paul you too, having taken this pound, will multiply it. (Gospel of Luke, reading 95, folio 205)

Thus also in ancient times many saints were guides to the salvation of others—they preached, taught, and baptized many, and yet were not in holy orders. As for the fact that in parishes there may also be women instructors, I will cite testimonies from Holy Scripture: “The holy martyr Thecla by her preaching in many lands turned many to the Lord, and for this she was called Equal-to-the-Apostles” (Reading Menaion, September 24). The martyr Charitina: “She was a teacher and instructress to many” (Reading Menaion, October 5). The martyr Catherine: “By her preaching she overcame and converted eight pagan philosophers, and she protected each with the sign of the Cross” (Reading Menaion, November 24). Saint Mariamia: “She converted and baptized the entire region of Lycaonia” (Prologue, February 17). During times of heresy, many simple people were defenders of piety—for example, the venerable Maximus, Ioannikios, and Theodosius, and others (Reading Menaion, January 21, November 4, January 11).

So also in monasteries and sketes: “Many were abbots and instructors while still laymen, solely by their own will and by the choice of others—for example, the venerable Benedict, Macarius, Chariton, Hilarion, and Sabbas—who were abbots even before consecration” (Reading Menaion, March 14, July 25, September 28, October 21, December 5). Therefore, any right-believing Christian who has the gift, in the absence of a pious priest, may become the superior of a church—to instruct and guide all onto the path of salvation, to perform all possible services, and thus to multiply his talent.

For the sake of honor and peace, all must submit to their superior, who has the right to govern the entire parish and to temporarily excommunicate unworthy members for the sake of their repentance. The superior is obligated to direct all parishioners toward the path of salvation. The parishioners, in turn, must take counsel with their superior in all matters, for “they that have no counsel shall fall as leaves from a tree.” And it is also written: “Obey them that have the rule over you, and submit yourselves: for they watch for your souls” (Apostle, Hebrews, reading 335). It is important to gather for meetings and spiritual assemblies, as these strengthen and increase faith and piety. And if anyone opposes a common decision and agitates others, then the superiors must correct them with instruction, and if they do not listen, then they must be avoided as sowers of discord, according to the Scripture: “He who turns away from correction and divine instruction acts foolishly—such a one shall be avenged by Christ” (Book of Ephraim the Syrian, Homily 82, fol. 168 [or 192?]).

The greatest evil in parishes is self-will. This occurs everywhere that there is no proper governance and unanimous obedience. In such parishes there is no peace, no stillness, no order—only self-will, confusion, scandals, and hostility—and in the end, desolation. Saint John Chrysostom writes: “Disorder is an evil everywhere, the cause of many troubles, the beginning of lawlessness and confusion. It is especially unstable in the Church, even more so than in other spheres… If you take the helmsman from a ship, you will cause the ship to sink. Likewise, if you remove the shepherd from the flock, you have ruined and destroyed everything. Disorder is an evil and the cause of rebellion. Worse still is disobedience from those under authority” (Book Alpha and Omega, Chapter 46, fol. 137 verso).

To put an end to self-will and to properly establish the brotherhood, Old Believer districts should be organized at suitable distances, depending on convenience and the number of parishioners. From each district, a senior superior should be chosen along with assistants. All Old Believers of the district must then be subject to them in spiritual matters.

Saint Ephraim the Syrian writes: “The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves” (Homily 337, fol. 60). Ministry must not be rewarded by men, nor should the minister seek any honor or glory, lest he be found to be a man-pleaser who works only outwardly, in the sight of others. Rather, one must work not for men but as for the Lord Himself (Ephesians 6:6), and walk the narrow path.

Venerable Macarius of Egypt writes: “To renounce oneself means to surrender oneself entirely to the brotherhood, not to act by one’s own will in anything, and to possess nothing as one’s own except a single robe—so that a man, having become wholly independent of worldly attachments, might joyfully cling only to what is prescribed to him, and conduct himself with all as a bondservant” (Works of Macarius of Egypt, p. 478, 3rd ed.).

“He who willingly takes upon his neck the yoke of Christ alone and bears it to the end journeys with satisfaction and good hope toward his goal. Therefore, one must submit to all and serve the brethren, likening oneself to a debtor who has received from them a loan—taking upon his soul the care of all, and fulfilling the debt of love… Having the weight of this entrusted care, and being mindful of the devil’s cunning stratagems against the faith, one must strive to act in a manner worthy of leadership, not seeking power. For therein lies danger. Some, desiring to govern others and guide them to heavenly life, have unwittingly destroyed themselves through high-mindedness. Therefore, a superior must labor more than others and think of himself more humbly than those under him—showing the brethren a pattern of service in his life, and regarding those entrusted to him as God’s deposit.” (Works of Macarius of Egypt, pp. 432–433, 3rd ed.).

“And whosoever will be chief among you, let him be your servant, and the last, and the slave of all” (Gospel of Matthew, reading 20); and “Not seeking honor, nor glory, nor praise, nor working only in the sight of others as a man-pleaser, but considering himself obligated in all things to serve the brethren in love and simplicity” (Colossians 3:22).

Matters of local parish life should be resolved within one’s own assembly, and for important matters, other superiors may be invited. Difficult questions should be referred to the senior superior for resolution. Anyone dissatisfied with their own superior or the decisions of their assemblies has the right to submit a complaint to the senior superior, who is obligated to give guidance on all matters, to superiors and individuals alike, and has the authority to review all issues and, when necessary, bring them before a general council.

No one has the right to rebuke their own superior—neither to their face nor behind their back—so that peace and stillness may prevail, in accordance with the Kormchaya (Canon Law Book): “He who slanders the superior, slanders God and judges God! And their judgment is fearful” (Kormchaya, Chapter 63, Rule 14). But if a superior is found wanting in some respect, it is better to replace him. All who are excommunicated by a council, or a local parish assembly, or by the senior superior, or by a local superior, must submit to such excommunication. And no one, anywhere, may independently or willfully receive such individuals into communion. The senior superior must always be concerned with the improvement of the entire district in spiritual matters, guiding all Old Believers in spiritual progress, provided that it is not contrary to Holy Scripture. He is also required to convene councils at least once a year, and all must attend such councils when summoned, for the sake of common deliberation and decision-making. Without the senior superior’s approval, no one has the right to convene councils or to consider such gatherings legitimate.

At all spiritual councils, every decision made must be recorded in a book, for remembrance and for accurate guidance. In order to support one’s parish, each person must contribute, according to the law of God, one-tenth of their annual income—thus providing for the common good, that is, for prayer houses, ministers, superiors, preachers, and teachers of their children, who instruct them in the Law of the Lord and in all piety.

Everyone must take care to raise their children in the fear of God, in the Law of the Lord, and in a temperate Christian life. All parents are obligated to bring up their children in spiritual labor—that is, in faith and godly living. Those parents who fail to do this “are worse than an unbeliever, and are condemned and accursed” (Apostle, reading 232; Apostolic Homilies, fol. 2483; and the Council of Gangra, Rule 13). The decline of Christian life is now evident precisely because almost all Old Believers fail to raise their children as they ought—that is, in the Law of the Lord. Although many attend public schools, they generally receive nothing for the salvation of the soul, but instead are corrupted further—becoming foul-mouthed and addicted to tobacco! Furthermore, children are corrupted at public festivities in their fashionable clothing. Songs, dances, and the like are among the most destructive influences in modern educational institutions. Many parents, though they see the harm, take no measures against these ruinous entertainments. And because of this, young people not only abandon the Old Belief, but even become worse than pagans! Parish superiors must also pay attention to the upbringing of the younger generation in their parish.

Parishioners are also obligated to support their superior materially and in all necessary needs, and to care for his well-being. It is written in Holy Scripture: “We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake. And be at peace among yourselves” (Apostle, reading 272). Thus, the entire parish must obey and honor their superior and, as far as possible, provide for his needs—food, clothing, and the like. One must be careful not to offend him in any way. Offending a superior brings terrible punishment!

“He that hath ears to hear, let him hear” (Gospel of Matthew, reading 105).

Chapter 7: On the Rite of Receiving Heretics into the Community of Orthodox Christians of the Spasov Consent of the Greater Beginning #

The Holy Church of Christ has established that heretics may not be received except by three distinct rites, as stated in the commentary of Aristenes on the 8th Canon of the First Ecumenical Council: “Of those who come from heretics to the Holy Catholic and Apostolic Church, some must be baptized completely, others are only anointed with chrism, and others are merely required to anathematize their own and other heresies” (Kormchaya, fol. 35 verso).

Of these three rites, it is not permissible for laypeople to receive heretics by the second rite—chrismation—since only clergy have the authority to perform it. However, laypeople may receive heretics by the first rite (baptism together with the anathema of heresies) and by the third rite (only the renunciation and anathema of heresies), for nowhere in Divine Scripture is there a prohibition against such. On the contrary, there are clear testimonies which state plainly that those turning to the Church would renounce their errors publicly, even before common people.

In the Life of the Holy Great Martyr George we read: “The scepters of the Roman Empire having been unworthily received by Diocletian the impious, he devoted himself greatly to vile idolatry… Filled with wrath and fury against the Christians, he revived the persecution that had ceased and raised it anew. Immediately he unsheathed his sword of persecution against the righteous, the innocent, and blameless people of God, sending forth commands of death throughout all the provinces of his domain… At that time, in the Roman army, there was a wondrous warrior of Christ, the holy George, born of Cappadocia, the son of eminent Christian parents. From youth he had been taught piety…”

Diocletian the emperor used many tortures and enticements to compel the great martyr George to worship idols and offer sacrifice to them. But the holy George did not follow the lawless emperor. On the contrary, he destroyed all the idols in the temple of Apollo. “Immediately, the priests and many from among the people,” as it says further, “rushed upon the saint with great fury, striking him and binding him, and they cried out to the emperor: ‘Destroy this sorcerer, O emperor! Destroy him before he destroys us!’ And as this outcry and tumult arose and word spread throughout the city, the Empress Alexandra—who had until then secretly held the Christian faith—could no longer hide it. She quickly ran to the place where the holy great martyr George was, and seeing the crowd and the bound martyr from afar, and unable to come near because of the people, she began to cry out with a loud voice: ‘O God of George, help me! For Thou alone art almighty!’”

When the tumult of the people quieted a little, Diocletian ordered the martyr to be brought before him and, filled with such wrath as to resemble one possessed, he said to the saint: “Is this how you repay my kindness to you, O most vile head? Is this how you sacrifice to the gods?” The holy George replied: “Such is how I have learned to honor your gods, O foolish king! Be ashamed to ascribe your salvation to such gods, who can neither help themselves nor endure the presence of Christ’s servants!”

While the saint was speaking these things, behold, the Empress came forth publicly and boldly confessed Christ the true God before all. She even fell at the feet of the martyr, spat upon the tortures, mocked the madness of idolatry, and cursed those who worshipped the idols. The emperor, utterly astonished at the boldness of his wife, seeing her glorify Christ, humiliate the idols, and fall at the feet of the martyr, said to her: “What has happened to you, Alexandra, that you so shamelessly attach yourself to this sorcerer and reject the gods?” But she turned away from him and gave no reply.

Diocletian, filled with even greater fury, no longer conducted inquiries about either George or the Empress but immediately issued a death sentence for both: “The most wicked George, who has confessed himself to be a Galilean and has greatly reviled the gods and me, together with Alexandra the Empress, who has been corrupted by his sorcery and in her madness has insulted the gods, is to be executed by the sword.” The soldiers appointed to this task took the bound martyr and led him outside the city, dragging with him the noble Empress, who followed eagerly, praying silently to God, moving her lips and frequently gazing toward Heaven. When they reached a certain place, the Empress became weak in body and requested to sit briefly. Sitting down, she leaned her head against a wall and gave up her spirit to the Lord. (Menaion, April 23, folios 379, 380, 386 verso).

From what has been said above, it is plainly clear to all that Empress Alexandra, an idol-worshipper, when she turned away from her delusion, fell at the feet of the great martyr George, who was not ordained in holy orders but was a simple soldier, and there she anathematized the idols and those who worshipped them. Thus, heretics who come to the Church are obligated to anathematize their heresies not necessarily before priests, but before the gathered assembly of Orthodox Christians, as stated in the interpretation of the 7th canon of the Second Ecumenical Council: “These are all heretics; and if they come to the Catholic Church, let them write down their heresy and read it aloud before all, and let them anathematize it and all other heresies—then they may be received; only then are they anointed with holy chrism” (Kormchaya, fol. 88).

Venerable Joseph of Volokolamsk decreed that heretics should not be received by the second rite (chrismation) but only by the third rite—with anathema against their heresies. As he wrote: “The Novatianists… the Forty-dayers… and others like them… If they wish to come to the Orthodox faith and anathematize their heresy, then Divine Scripture does not command them to be baptized anew, but they are to be received as already baptized and immediately made worthy of communion in the Divine Mysteries” (The Enlightener, Word 15, pp. 512–513).

From this, it is clearly evident that chrismation during the reception of heretics is not necessary, for heretics of the second category may be received by the third rite—without chrismation—that is, simply by anathematizing their heresies. The Local Council of Laodicea also established in its 7th canon that if heretics coming to the Church do not anathematize their own and other heresies, they are not to be received into communion, as it states: “The Novatianists and the Photinians and the Forty-dayers—these are heretics—and if they do not anathematize their own heresy and those of others, they are not to be received” (Kormchaya, fol. 73).

In the 95th Canon of the Sixth Ecumenical Council concerning heretics of the second rank, the following is stated:
“Those returning from heresies are received as follows… Nestorians and Eutychians and Severians, and those from similar heresies, who anathematize all heresies along with their own, are anointed with holy chrism” (Kormchaya, fol. 205).
The council prescribed that these aforementioned heretics be received by the second rite. However, the commentator on the canons, Alexios Aristenes, prescribed that these same heretics be received by the third rite, as he explains in his commentary on this canon:
“Nestorians, Eutychians, Severians, and those of other and similar heresies, having anathematized their own and all other heresies, are thereby considered sufficient, and thus are admissible into communion” (Kormchaya, fol. 205 verso; also Chapter 70, fol. 634 verso, and Book of Nikon of the Black Mountain, Homily 63, fol. 561).

Saint Theodore the Studite likewise states:
“Melitians, Nestorians, Eutychians, and others like them up to the present heresies—whom I do not now enumerate—are neither baptized nor anointed, but merely anathematize their own and every other heresy” (Works of Theodore the Studite, Part 1, Letter 40, p. 256).

At the local Council held in Gangra, it was decreed:
“If anyone is not convinced by the stated requirement (i.e., to anathematize heresies), he must be anathematized as a heretic and excluded from the Church and its communion” (Kormchaya, Complete Translations, p. 108).

Thus, based on the Ecumenical and Local Councils, and the Lives of the Saints, it is clearly and decisively proven that heretics coming to the Church of Christ must obligatorily anathematize their own and other heresies before the assembled body of Orthodox Christians. Otherwise, if they do not anathematize their heresies, they should not be received into communion with the Church.

As Saint Theodore the Studite writes to his spiritual son Thalelaios:
“I have read what you wrote in your letter, my son; and in reply, I say this: The Holy Apostle commands us to withdraw from every brother who walks disorderly (2 Thess. 3:6). How, then, can Gregory of Alephes say that you unjustly separate yourselves from him [a certain individual], when he not only walks disorderly but has fully united himself with the iconoclasts, signing their heresy, eating and drinking with them, and sharing in their fellowship? If he now claims to have repented and to be fulfilling penance, then let him prove it by a written confession, anathematizing the heretics and their heresy and abstaining completely from communion with them. Until he does so, let him be a stranger to you who fear the Lord” (Works of Theodore the Studite, Part 2, p. 136).

According to the teaching of the venerable Nikon of the Black Mountain and Saint Theodore the Studite, heretics who turn from their delusion must publicly anathematize their own and all other heresies before laypeople. Likewise, Christians suspected of communion with heretics must do the same.

And those who anathematize the heretics are moved by the grace of Christ, and the anathematizing of heresies is a gift of the Most Holy Lady, the God-bearer. Venerable John of Vyshensky also writes:
“Know this, that not only sound eyes can see and judge a festering eye, having the authority to do so, but the very body of the Church—that is, the simple Christians—according to the word of Christ, have the authority to cast out, judge, and anathematize a corrupt leader, lest they follow that deceiving eye or shepherd into Gehenna” (Acts Relating to the History of Southern and Western Russia, vol. 2, Second Letter of the Athonite Monk John of Vyshensky to All Orthodox Inhabitants, p. 243).

Therefore, we Christians of the Spasov Consent of the Greater Beginning follow the decrees of the Holy Church of Christ and receive heretics by the third rite, without chrismation—that is, by the anathematizing of heresies; and heretics, upon their reception, must anathematize their own and other heresies before the gathering of Orthodox Christians.

Whoever resists this, maliciously distorting the canons and the words of the holy fathers of the Church, and refuses to anathematize heresies, should not be received into communion with the Holy Church of Christ. All must remember the words of the Equal-to-the-Apostles Emperor Constantine:
“A malicious interpreter is, in truth, an image and likeness of the devil.”

And of those who blaspheme Divine Scripture, the venerable Joseph of Volokolamsk says:
“If anyone reviles or dishonors the Divine Scriptures, placing his own reasoning above them, there is no one more senseless upon the earth than such a man.”

“He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water” (John 7:38).

Chapter 8: On Prayer, Church Singing, and the Celebration of Services at Home #

In our Orthodox Christianity there is the Holy, Immaculate, Apostolic Church, sanctified and adorned by the divine Fathers and established upon the preaching of the Holy Apostles, and confirmed by the canons of the Seven Ecumenical and Nine Local Councils.

But it is categorically forbidden for us to go into a heretical church for prayer or to pray together with them. In the absence of an Orthodox church, it is permissible to pray at home. The Church is understood as the assembly of the faithful, not a building or its walls!

“Question: Is it permissible to enter a church for prayer and psalmody that has been defiled by priests who have entered into communion with heresy and are currently occupying it?
Answer: By no means should one enter such churches for the above-mentioned purposes, for it is written: ‘Behold, your house is left unto you desolate’ (Matthew 23:38). Truly, as soon as heresy is introduced, the guardian angel of that place departs, according to the words of the great Basil, and such a temple becomes a common house. And the psalmist says: ‘I will not go in with dissemblers into their church’ (Psalm 25:5). And the Apostle says: ‘What concord hath the temple of God with idols?’ (2 Corinthians 6:16)” (Works of Theodore the Studite, Part 2, p. 555).

Blessed Jerome likewise teaches:
“Therefore let us not enter the dens of heretics, nor take refuge where Saul customarily spread the filth of his teachings” (Works of Blessed Jerome, Part 14, p. 177).

And Zacharias Kopystensky says likewise:
“It is not fitting for Orthodox Christians to go to the temples of heretics or to listen to the services of apostates” (Works of Zacharias Kopystensky, Chapter 21, On the True Unity of Orthodox Christians).

Rule 9: “If it is not possible to gather in the Church because of the unbelievers or heretics, then gather in a house for singing. As for the bishop, let the pious not enter the church of the impious; for it is not the place that sanctifies the man, but the man who sanctifies the place.”
(Kormchaya, Chapter 3, Rule of Peter and Paul, fol. 28)

Some Old Believers suppose that it is impermissible to perform church services with singing without a priest, but such an opinion is erroneous, for it is written:
“If there is a gathering or vigil in church, go; but if it is not being held, then read the Psalms, the Apostle, and the Gospel yourself. This is suitable not only for monks and laymen, but also for faithful and pious women, and let no one forbid it.”
(Book of Nikon of the Black Mountain, Word 30, fol. 211)

In the Canon for Holy Pascha it is written:
“And if there is no priest, the dismissal is thus: Christ is risen from the dead…”

“Prayer is absolutely necessary for everyone, and whoever does not pray and does not desire divine discourse is dead and accursed… For just as the body without the soul is dead, so too the soul without prayer is dead and suffering.”
(Book on the Faith, Word 16, fols. 142, 147)

“If someone neglects to join a group—whether large or small—for singing, and closes his lips, refraining from singing to God, such a one is doing the work of demons… Sometimes they arrange the singing responsively in two choirs… If anyone out of pride despises the gathering of the martyrs, and the services and commemorations held in their honor, let him be anathema… The Messalian heresy is for fasters not to remain in common assemblies.”
(Book of Nikon of the Black Mountain, fols. 215, 217)

“Let the Church be a house composed of men and women. Do not, thinking that you alone are a man, or that only she is a woman, despise cooperation. For where two are gathered in My name, He said, there am I in the midst of them. And where Christ is in the midst, there is a great multitude. Where Christ is, it is necessary that angels also be, and archangels, and other powers. Therefore, you are not alone, having the Lord of all with you. And again, hear the prophet saying: Better is one who does the will of the Lord than ten thousand lawless ones.”
(Homilies on the Acts of the Apostles by St. John Chrysostom, Moral Teaching 26, p. 490)

Likewise, it is written:
“For it is better with two or three who keep the Law of God to offer the customary prayers, than to gather a multitude of lawless ones, who corrupt others.”
(Gospel Homilies on Matthew, Part 1, Homily 17, p. 354)

“Every evening, the husband with his wife and children and household members, and whoever is literate, should chant Vespers, Compline, and Midnight Office with silence, attentiveness, and calm standing. And after the rule, no one should eat, drink, or engage in idle talk. And after this prayer, rising in the morning, they should chant Matins, the Hours, and a moleben with prayer, silence, calm standing, singing in unison and listening attentively, and with holy incense. And where there is no one to sing, it is sufficient to pray evening and morning.”
(Domostroy, On Prayer, Chapter 12, pp. 34–35)

Common prayer is much stronger than solitary prayer. Even if people are cold as stone, when one stone strikes another, sparks are produced—so too are people enkindled together with spiritual fire. And communal gatherings are very beneficial for the spread of piety.
(Commentary on the Apostle, fol. 1014 verso)

Singing is very necessary and beneficial, for all who sing are filled with the Holy Ghost. And in the life of the venerable Athanasius of Athos it is related how the Sovereign Lady herself, the God-bearer, came to them during the service and rewarded all the singers with a gold coin each, while giving only 6 or 12 kopecks to the others.
(Reading Menaion, July 5)

From this it is evident that singers will receive a reward for their singing.

Church services must be performed by all with great order according to the Ustav, and with decorum in everything. Singing should be done in an orderly manner and with a unified voice, with humility and the fear of God. Reading should be done so that all can hear and understand the meaning of what is read.

All people during prayer should behave with reverence, stand in one place, cross themselves, and make bows properly and in unison with the presider. When the Psalter or canons in honor of a feast of the Lord are read, all should silently say the Jesus Prayer or “Lord, have mercy,” or the refrain of the feast. And when stikhera are sung or canons in honor of the God-bearer or saints are read, all should silently invoke the God-bearer or the saints.

Likewise, everyone should offer their prayers in the secret of their hearts, with the fear of God, with faith, sighing, and tears for their sins to God.

During the service, all should behave quietly and with decorum—not only refraining from speech, but even from coughing—especially during the reading of the hexapsalms, the Apostle, the Gospel, and the Creed: “I believe in one God.” If someone cannot refrain from coughing, let him step out for a time. But it is not permitted to leave the prayer from laziness, for “he who departs from prayer through negligence shall be condemned together with Judas.”
(Zlataoust (Golden-Mouth), Word 83, fol. 246)

If the service is conducted carelessly, with the readings rushed and poorly rendered, without any compunction of heart, and everything overall is performed in a disordered, slapdash manner, then such a service will bring no benefit—only harm! “And for this they shall be condemned to eternal torment.”
(Book on the Faith, Chapter 16, fol. 142)

Therefore, anyone who cannot properly carry out the church service should not undertake it at all, but rather pray by means of the Psalter or with bows. Not only the divine service, but every form of prayer must be performed correctly, attentively, and zealously, as the Psalter instructs: “Serve the Lord with fear, and rejoice unto Him with trembling” (Psalm 2). “Cursed is everyone who does the work of God negligently” (Great Ustav, fol. 12).

Thus, all prayer must be offered properly and with zeal, while divine services require more knowledge and effort. Praying with the Psalter and bows is much simpler and easier.

The holy fathers have appointed a rule for all laypeople living in the world, indicating how they are to conduct church singing at home—whether with bows, prayers, or kathismata. “They appointed and commanded us to do this according to our strength. Without church rule and without domestic prayer, it is impossible and impermissible for Orthodox Christians to exist.”
(Son of the Church, fol. 10)

The church rule includes the services of Vespers, Compline, Midnight Office, Matins, the Hours, and the Liturgy.
“Vespers is performed in thanksgiving to the Lord, who has allowed the day to pass from morning to evening in peace. It also announces and prepares us for the night. Compline is to be sung and prayed in order that the Lord may grant us to lie down without fear and to complete the night prayers in vigilance. Midnight Office is sung because at midnight God shall come to judge the living and the dead—that is, the righteous and the sinners—and to render to each according to his deeds. Matins is appointed to be sung in the deep morning, for Christ our God rose from the dead at dawn and granted eternal life to all the faithful. The First Hour is performed in order to glorify the Giver of Light, who made day and night and has enlightened us with the light of day by His great mercy. The Third Hour is sung because at that hour the Lord sent His Holy Spirit from the Father upon His holy disciples and apostles, and they began to speak in foreign tongues. The Sixth Hour is sung because at that hour our Lord Jesus Christ willingly and bodily was crucified for our sins. At that hour also Adam was created and then cast out of paradise through the serpent’s deceit. For this reason, Christ our Lord suffered in the flesh at that hour, that He might deliver us from the death of sin. The Ninth Hour is sung because at that hour the Lord gave up His spirit to the Father and suffered in the flesh on the Cross, while remaining eternally divine. By His flesh He died, that He might enter the dwellings of Hades and destroy its kingdom. He rose on the third day and raised all the faithful dead with Himself.”
(Son of the Church, fols. 11–13)

In the Holy Gospel it is written: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32). “For where two or three are gathered in My name, there am I in the midst of them” (Matthew 18:20).

Basil the Great writes in his works: “You are troubled that you have been cast out from within the walls of the enclosure, but dwell instead under the shelter of the heavenly God, and with you is the angel, the guardian of the Church.”
(Works of Basil the Great, Part 7, p. 168)

The holy fathers have called the Church of God “the earthly heaven, the Bride of Christ, and the house of God, for God dwells within it. And to Him all the faithful draw near, and from Him they seek and receive mercy and the forgiveness of sins, if they ask with unwavering faith.”

When you approach the Church, do not hasten to enter, but stand outside at the doors and examine your conscience. Reflect on whether in sleep or waking you have been disturbed or deceived by demonic temptation or impure dreams. If, while on the way, you have entertained impure or lustful thoughts and are thus defiled, then do not enter the church, but stand outside like Adam before the gates of paradise and understand that the enemy is trying to separate you from her.

But if you do enter the church, enter with fear and trembling, counting yourself a sinner and unworthy of entering. For you are entering the earthly heaven, where you are to stand and pray to your Creator and our God. Imagine yourself as standing in heaven. Think of nothing earthly, but sigh and pray for your sins. Stand in one place, quiet and humble, not jostling or crowding others, except in cases of urgent need.

If you happen to encounter someone in authority (a spiritual father or superior), always bow to him before bowing to others, and say secretly: “Forgive me, holy father, and bless me, and pray for me, a sinner.” Say this silently, not aloud.

Entering the Church is like entering Noah’s Ark: you have escaped the flood of sin. Stand reverently, as though in heaven itself, and you are united with the heavenly hosts. Stand meekly and humbly, turn your face toward the icon of Christ, and pray to Him without ceasing, keeping His name always upon your lips. Do not glance about or move from place to place, except in great need or because of crowding or reverence toward someone. Then take your stand firmly, do not shift your feet, do not lean on the wall or pillar.”
(Son of the Church, fols. 14, 18, 24)

“If ye continue in My word, then are ye My disciples indeed” (John, lection 31).

Chapter 9: On Shaving the Beard and the Use of Tobacco #

An epidemic sickness—the Latin heresy—has rapidly taken root among society. This heresy manifests itself most visibly and offensively in the custom of shaving the beard. The Fathers of the Stoglav Council established the following canon concerning beard shaving:

“The sacred canons forbid all Orthodox Christians to shave their beards or cut their mustaches, for such practice is not of the Orthodox, but of the Latins and heretical customs of the Greek emperor Constantine Kovalin. And on this matter the apostolic and patristic canons strongly forbid and denounce… If anyone shaves his beard and dies, it is not fitting to perform services over him, nor to sing a forty-day commemoration, nor to bring prosphora or candles for him into the Church. He shall be reckoned with the unbelievers, for he has learned this from heretics.”
(Stoglav, Chapter 40)

The Law of Moses also commands: “Ye shall not round the corners of your beards, for this is abomination before God.”
(Leviticus 19:27)

St. Cyprian of Carthage writes in his works: “He shaves his beard and adorns his face, striving to please others, now that he has become repugnant to God.”
(Works of Cyprian of Carthage, Part 2, p. 115)

In the 174th rule of the Nomocanon, we read:
“It is forbidden for the faithful to adorn themselves, to cut the hair of their beards, to curl their hair, or to braid the hair of their heads. Those who do not obey are to be excommunicated.”
Likewise, the 96th rule of the Sixth Ecumenical Council, held in Trullo, absolutely forbids the trimming of mustaches and beards, and commands that such persons be cut off from the communion of the faithful.

Metropolitan Makary writes in his epistle to Sviyazhsk:
“O wretched will! God created us in His image and likeness, and we, being ungrateful, now walk according to the flesh… They apply the razor to their beards… Such conduct is unbefitting of those in the Orthodox faith, for this is a work of the Latin heresy, and he who does this commits a mockery of the image of God, who made us in His likeness.”
(History of the Russian Church, Vol. 8, p. 330)

In the Lives of the Saints, one can find examples of zealots of the law who suffered for refusing to obey rulers who commanded the shaving of beards and mustaches. For example:
“Anthony, Eustathius, and John suffered in the Lithuanian city of Vilna under Prince Algirdas, first of all for beard shaving, and then for other Christian laws, in the year 6849 [1341 A.D.].”
(Reading Menaion, April 19)

“Many insults and wounds they endured from the foul Saracen tongue because they refused to shave their beards.”
(Prologue, December 17)

Such suffering of the holy martyrs for Christian customs—among which the beard held a place of honor—ought to serve as an example of modesty and a pattern of pious life for true Christians. Not to shave the beard or mustaches is the fulfillment of a law prescribed by the Church and obligatory for those who believe in God and His holy Church. To shave or trim the beard is not a Christian custom, but one of vile heretics, idolaters, and unbelievers in God and His holy Church.

For such a profane custom, the Fathers of the Church strictly condemn and punish, anathematizing those who do it. Those who die in such unrepented lawlessness are deprived of all Christian rites and commemoration.

The holy Apostles and Fathers of the Church, recognizing beard shaving as a heresy, forbade Orthodox Christians from indulging in this abomination. In seeking to correct this epidemic of beard shaving, they instituted various measures. In the Great Potrebnik it is written:
“I anathematize the God-hating deception of the whoremongering image—the soul-destroying heresy of shaving and trimming the beard.”
(Great Potrebnik, fol. 600)

The Church commentator Zonaras, interpreting the 96th rule of the Sixth Ecumenical Council and condemning beard shaving, states:
“The Fathers of this council, with paternal severity, punish those who do what they have here denounced and subject them to excommunication.”

St. Maximus the Greek writes:
“If those who avoid the curses [of the Church] are those who transgress the commandments of God, as we hear in the sacred hymnody, then those who cut off their beards with a razor are likewise subject to the same curse.”
(Word 137)

St. Epiphanius of Cyprus writes:
“What is more vile and contrary to nature than this? They shave the beard—the image of man—yet grow the hair on their heads. Concerning the beard, the apostolic canons, the Word of God, and sacred teaching instruct us not to spoil it, that is, not to cut the hair of the beard.”
(Works of Epiphanius of Cyprus, Part 5, p. 302)

Likewise, the Serbian Metropolitan Dimitry wrote:
“The accursed Latins have fallen into many heresies: during the Holy Forty Days they eat cheese and eggs on Saturdays and Sundays, and forbid not their children from doing the same throughout the Fast. On Saturdays and Sundays, they command prostrations contrary to the canons of the holy apostles. They shave their beards and cut their mustaches, and some even do worse—they trim their mustaches finely… All these things they received from their father, the most evil son of Satan, Pope Peter the Stammerer, who introduced the shaving of beards and mustaches.”
(Book of Metropolitan Dimitry of Serbia, Chapter 39, fol. 502)

At the present time, in addition to beard shaving, the loathsome sin of tobacco smoking has also spread widely. Smokers continually defile the earth and the air with the stench of tobacco. Every smoker is likened unto the devil. According to the holy Apostle Paul: “Every Christian must cleanse himself from all defilement of flesh and spirit, perfecting holiness in the fear of God” (Epistle, lection 183). But smokers always resist this apostolic teaching and can never accomplish any sanctity, because they are always unclean.

Smokers are like insensible drunkards, for their minds are perpetually clouded, and they smoke precisely in order to cause a buzzing in their heads. Therefore, all smokers perish like drunkards, yet they stink even worse, and from them the Lord will never accept prayer, for prayer is acceptable to God only from a pure mind—and theirs is ever darkened. Thus, smokers are not to be admitted into communion, and no commemoration is to be made for them after death.

All true Christians must combat such lawlessness through every possible means, sparing neither effort nor expense, but striving only to eradicate the abominations—shaving of the beard and mustache, and tobacco smoking—that lead to the perdition of the soul. Let no one imagine that it is impossible to be freed from these things in our time. No—it is not so! It is entirely possible, but we must struggle against them. Most importantly, children must be raised from an early age in the knowledge of God’s Law. Otherwise, all parents will perish together with their children for such a passive attitude toward the Holy Fathers’ tradition.

Conclusion #

The publication of this book has been prompted by an urgent necessity to set forth, in the shortest possible time, the dogmatic foundations of the Old-Orthodox confession, and to provide a guide for the independent study of Christians of the Spasov Consent of the Great Beginning. Some Old Believers, regrettably, have begun to forget the church canons, and some even—despite being Old-Orthodox Christians of the Apostolic Church—are being led astray by the outward appearance of the priesthood of the priestly Old Believers (popovtsy).

The content of this book is of great value and represents an inestimable treasure for the faithful of the Spasov Consent of the Great Beginning. This edition is intended to strengthen the spiritual children of the priestless branch of the Spasov Consent of the Great Beginning in the truth, salvific power, and fidelity of apostolic and patristic piety.

Let every reader at least read the introduction and conclusion of this book—and he will recognize the merit of this publication.

Unfortunately, in our time, the parishes of the Spasov Consent have very few young people. There is no one to whom the traditions of the Consent, established centuries ago, can be handed down. The youth are passive toward the life and fate of the parishes.

In my view, this book will aid in developing the spiritual and moral potential of parishioners of all age groups, guiding everyone in the steps of divine salvation, strengthening cooperation between parishes, and preserving the traditions and customs of the Spasov Consent of the Great Beginning.

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