You Cannot Trust Yourself either During Peace or During Temptations

Venerable Isaac the Syrian of Nineveh. "Spiritual Alphabet".

Venerable Isaac the Syrian (~ VI - VIII cent.)

Distrust. In yourself during peace of mind.

If before entering the city of humility you notice in yourself that you have calmed down from the rebellion of passions, then do not trust yourself: for the enemy is preparing some kind of net for you; on the contrary, after peace, expect great anxiety and great rebellion. If you do not pass through all the abodes of virtues, then you will not find peace from your labor and will not have rest from the enemy's wiles until you reach the abode of holy humility.

(Word 73, p. 370).

In temptations, do not trust yourself.

Do not trust yourself that you are strong until you are tempted and find yourself unchanged. So test yourself in everything.

(Word 57, p. 294).

Source 

A Priest was Suspended for Excessive Asceticism

From the memoirs of Hegumen Nikon (Vorobyov).

Hegumen Nikon (Vorobyov) (1894 - 7.9.1963)

“I began serving as a priest, and the better I thought I served, the more my self-esteem grew deep down. Spiritual matters are not so simple. To know what's going on deep down, you need to be very attentive and pray a lot, with your own personal prayer. So, one time, an idea came to me, perhaps from the enemy. I began doing a hundred prostrations with the Jesus Prayer in the evening, after evening prayers—perhaps until two o'clock. Now I'm saying all this, not to boast, but so you understand a little. And in the morning, before the service, I had to do another hundred prostrations, get up at four o'clock, and do them. So what? Was it good for me? The nuns saw it from the outside—they're curious people. But the Lord saw that I was doing the devil's work, not God's. And so, I had a conflict with Father Raphael. And I not only wasn't rewarded in some way, I was expelled from the priesthood, banned from serving (the ban was imposed by Bishop Onisifor of Kaluga – ed.). This is the judgment of God and the judgment of man. Of course, it was the power of God that expelled me, and it also reinstated me. But one might have thought I suffered for some good deed, for my exploits. But the Lord made it clear that this was demonic, that it was vanity, a self-importance: "Look, I'm a priest, I serve all the time, I come home—prayers, reading the Word of God, and even though I'm not young anymore, almost 55, I make a hundred prostrations in the evening, a hundred prostrations in the morning—with attention! This is how complex the spiritual matters are."

Source 

One shouldn't Choose a Priest as a Spiritual Father, if he Disobeys or Strongly Criticizes his Superiors

Bishop Kirill (Zinkovsky)

Question to the bishop.

Bishop Kirill (Zinkovsky), Sergiev Posad. From the answer to the question "How should a priest choose a spiritual father?"

If we are to speak of any signs of the spiritual father under whose guidance one should not come, I think, first and foremost, it is their attitude toward the virtue of obedience. Because some spiritual fathers who call for obedience to themselves are often, unfortunately, unwilling to obey higher church authorities themselves. In such a case, this is evidence that such a pastor has not fulfilled the virtue of obedience in his own life. This is fundamental for us: obedience to the Law of God, the Church, and the hierarchy. Accordingly, any people who pretend to be spiritual priests, and perhaps are even called "elders", but, let's say, strongly criticize the church authorities, or do not show, as I already said, an example of obedience, this is the first criterion, which, despite any talk about some spiritual gifts, should stop us from coming into obedience to this person, into spiritual guidance.

Source 

Bishop on Daily Communion

 

Metropolitan Longin of Saratov and Volsk

Question to the Bishop.

Dear Vladyka! I ask for clarification on how to properly prepare for Holy Communion if you partake during several Liturgies in a row. Is it necessary to read the canons [3 canons: canon of repentance, to Mother of God, to the Guardian Angel] each time, or is the canon to Communion and prayers to Communion sufficient? And how often and correctly can one partake of Communion during Holy Week and Bright Week? I have not received a clear answer, the respected priests answer differently. One allows partake of Communion on Easter and Bright Week without confession, but first read the Easter canon three times, another does not recommend Communion at all during Bright Week, since repentance is replaced by rejoicing, and one cannot partake of Communion without confession. And I have also received different instructions regarding preparation and frequency. It has even gotten to the point that, by listening to the advice of one, I have confused another. I ask for your blessing and prayers, Natalia

Metropolitan Longin of Saratov and Volsk answers.

Father Dimitry on how to Get Rid of Vanity

Russian Hour with Archpriest Dimitry Smirnov (October 3, 2005). Radio Radonezh.

Archpriest Dimitry Smirnov (1951 - 21.10.2020)

Listener's question:

How to get rid of vanity?

Archpriest Dimitry Smirnov in the studio:

Nothing could be simpler. For this, there is a technique developed by the ancient Fathers: first, you must get rid of talkativeness. Never initiate a conversation and answer only when asked a direct question and not beyond what is asked. That is, answer as briefly as the question itself was asked. That's the first thing.

Once you've mastered this, you need to move on to another exercise. This is something more serious: you must get to love reproach. That is, the average person is usually a rather proud creature: you can't say anything to them, you can't make a remark to them, you can't correct them—they'll immediately get offended, pout, and sometimes even quarrels break out. The usual response is, "Look who's talking!," and so on. If someone wants to get rid of vanity so seriously—like you, I feel — they need to learn to love being criticized. That is, every time someone points out our shortcomings, or judges us in some way, we need to drink these moments in our lives like nectar. Like cool water—well, not cold, icy, so as not to catch a cold, but cool on a hot day. So, with pleasure. And when you learn this, vanity will completely leave you.

Because vanity is a derivative of pride. And pride takes all such attacks, especially undeserved ones (usually deserved, but sometimes undeserved), very hard. A person is always in a state of self-justification. And when a person is humbled, humiliated, constantly shown their place, it's extremely beneficial. But still, it's precisely in this order that you need to move from one exercise to the next. If you begin with the second, then, of course, nothing will work. First, you need to teach yourself not to push forward, not to assert your "I," not to say "I'm a professor" at every turn, so to speak, but rather to be as modest as possible. The fight against vanity begins with cultivating humility. First, externally, and then it will become internal.

Source 

The Girl Did Not Listen to the Elder Not To Get Married, and Her Husband Killed Her

Saint elder Sebastian of Karaganda (1884 – 19.4.1966)

Alexey Fomin. "Holy Seers. The Gift of Clairvoyance".

Elder Sebastian of Karaganda, secular name - Stepan Vasilyevich Fomin (1884-1966), predicted the events of one woman's life. She had a daughter who was dating a young man and wanted to marry him. The mother and daughter decided to go to Father Sebastian for a blessing, but the groom refused to go. The elder asked: "Why didn't you bring your future husband?" After the conversation, the priest told the girl: "Don't marry him." At first, he did not explain why. The second time the saint strictly warned: "Don't marry him, he will kill you." The girl did not believe and became his wife. Later the elder's prediction came true. The spouses lived for a short time, the husband drank, beat his wife and, in the end, killed her.

Source 

Fear of the First Confession After a Dissolute Lifestyle

Question to a Priest. SPAS TV, September 17, 2024

Archpriest Alexander Nikolsky

Archpriest Alexander Nikolsky is in the studio.

Viewer question: “I led a vile and dissolute lifestyle, committed many sins with consequences, and I can’t bring myself to confess. It’s scary and disgusting to say this to someone. But I feel that confession is necessary.”

Archpriest Alexander answers:

This, as I understand it, is a woman. You just need to understand that you’re not coming to a priest. You’re coming to God. Not to a priest as God, but to God Himself. And you’re revealing your whole soul to Him. A priest is merely an unworthy witness.

And so many women came to me: escorts, prostitutes, and so on. Bandits – I was a prison chaplain for 16 years. People with a very dissolute lifestyle. And they all said, “How wonderful! How wonderful it is after confession!” Because sins weigh heavily, sins destroy a person from within. And when you’ve taken the right step in this direction—come to God and confess your problems to Him—God surely begins to heal you. This is definitely felt. This is especially felt during the first confessions. After the first confession, after the second, third, fourth—at the very beginning, it’s especially felt, simply by contrast. When a person was sick, and suddenly this strong, aching pain in his soul went away. And you suddenly felt: “yes, a different life.” A different life opens up. And some people say: “I didn’t live before.” People who achieved great social heights, had large salaries, families, everything was good for them. But when God reveals Himself to them, when the sins that tormented them, this man or woman, pass away, it is unforgettable. Even I (I was baptized in adulthood) remember my first confessions. You simply walk away renewed, transformed, resurrected. Birds sing in your soul. That's why I advise everyone not to dwell on this decision. And I repeat to make it clear, the priest isn't in charge here; God is. You need to go and speak to God. Some parishioners, when they confess to me, say, "Lord, God..."—that is, they're not even addressing me.

Source 

At the Sight of the Terrible Demon, the Elder Continued His Prayer Rule

Hegumen Philaret (Danilevsky) (1777 - 1841)

Lives of Russian Ascetics of Piety of the 18th-19th centuries. March. Hegumen Philaret from the Glinsk Monastery.

One day, the rassophore monk Fr. Joel (later the elder-schema-archimandrite Iliodor), having come to Fr. Philaret, explained to him the night fear that had happened to him. The Hegumen answered to this: “That’s how it is; we, monks, must always be ready to meet our adversary. Last night I was also tempted. I was standing during prayer, the door to the cell was on the hook. Suddenly, I heard as if the door was opening; I turned and saw the following: a terrible Arab was standing at the door; his head was curly, his teeth were bared, and his eyes were like fiery coals. Having protected myself with the sign of the cross, I continued my rule, and he went out the same way. So, brother, do the same: if the enemy appears to you in any form, protect yourself with the sign of the cross paying no attention to anything and continue your work; without God's permission he will do nothing." How many similar cases happened with Fr. Philaret, God and the God-loving soul of the ascetic know.

Source 

How to Avoid Moralizing when Giving Instructions

St. Theophan the Recluse (1815 - 1894)

Apophthegmata Partum as translated by St. Theophan the Recluse.

139. The elder said: when you give someone instructions on how to live, then speak to the listener with contrition and tears. Moreover, if you want to save others, do not speak in words that are alien to salvation or not your own, so that you do not remain fruitless until your death.

Source 

It is Impossible to Love your Enemies without God's Grace

Saint Silouan the Athonite (1866 - 24.9.1938)

Archimandrite Sophrony (Sakharov). "Saint Silouan the Athonite".

When the soul learns love from the Lord, then it feels mercy for the whole universe, every creature of God, and it prays that all people will repent and accept the grace of the Holy Spirit. But if the soul loses grace, then love departs from it, for it is impossible to love enemies without the grace of God, and then evil thoughts come from the heart, as the Lord says (Matthew 15:19, Mark 7:21-22).

Source 

Is It Possible To Be Admonished by God During Prayer?

Archpriest Dimitry Smirnov (1951 - 21.10.2020)

Question on air of Radio "Radonezh" to Archpriest Dimitry Smirnov on March 28, 2020.

Question:

I have often noticed that during prayer, deep thoughts about events, people or God come to me. But Ignatius Brianchaninov wrote that demons try to instill in us imaginary spiritual thoughts in such a way. To induce arrogance and vanity. Does it always happen like this, or is it possible to receive some kind of admonition from God during prayer? (19:59)

Archpriest Dimitry Smirnov answers:

Not always. But in 99.9% of cases. Demonic in 99.9%.

Archpriest Alexander Berezovsky:

Because people really say: suddenly the solution to the problem has come. They say, I am standing in the church, and what I have been struggling with for a week seems to have opened up.

Archpriest Dimitry:

Seems to.

Archpriest Alexander:

People perceive that this is an answer from God.

Archpriest Dimitry:

I don't need to be told what people perceive. People generally perceive all sorts of nonsense. From any completely insane person. Who speaks self-confidently, with aplomb, with mockery.

Archpriest Alexander:

The more assertive, the more convincing. Oh, how assertive demons can be! And they will present it so colorfully!

Archpriest Dimitry:

Of course. Therefore, Bishop Ignatius is absolutely right. Not only did he read everything, all the Holy Fathers, he himself was a person with mathematical thinking. All his such characteristics - they are simply impeccable and beautiful in form. A truly brilliant person.

Source 

The Elder did not Allow those who Fasted without Permission to Receive Communion

Saint elder Sevastian of Karaganda (1884 – 19.4.1966)

Maxim Yanyshevsky. "Characteristics of Religious Life in Soviet Kazakhstan in the 1930s–1950s. Monastic Communities. Part VII."

St. Nektarios had his own measure for each person. He often said: "You cannot demand from a fly to do the work of a bee. Each must be given according to his measure; not everyone can have the same." [1]

Similarly, St. Sevastian blessed the sick to drink a cup of tea and a bun the night before Communion, so that they would not weaken in the morning. After Communion, during Lent, he allowed milk, or tea with milk, as a tonic. He severely reprimanded those who undertook strict fasts for two or three days without a blessing before Communion, eating nothing. He did not even allow such people to receive Communion. He said: “Moderation, abstinence, discernment, timeliness, gradualness are useful to everyone and in everything. It is not the beginning or middle that is precious, but the end. One who goes gradually from the very beginning, without making leaps from the first step after two or three, but gradually moving from one to the next to the end without haste, he is saved <…> We must adhere to the royal path, that is, adhere to the golden mean in everything, and most importantly – rely on the will of God and His Divine Providence.” [2]

[1] Venerable Optina Elders. P. 420.

[2] Karaganda Elder Venerable Sevastian. P. 308

Source 

On the Harm of "General Confession"

Archpriest Vladimir Vorobyov.

Archpriest Vladimir Vorobyov

So what to do then? How to confess everyone? And all the people are unknown. They came up with General or Communal Confession. The priest reads the prayers, then reads a list of sins: "We have sinned with pride, lust, and avarice," then: "We have sinned with murder, theft, violence, fornication, and adultery," and all the people stand and say, "We have sinned, Father, in everything!" And then the priest says, "Do you repent of all your sins? If any of you have any other sins that I haven't mentioned, you can come and tell me when I read the prayer of absolution. But since I have listed all the sins, it's better to say nothing." Then the priest stands at the lectern and reads the prayer of absolution, covering everyone with the epitrachelion.

I have experienced the “benefits” of such a General Confession myself many times. I ask some old woman: “Have you been to confession long ago?” – “No, Father, recently. Three weeks ago I confessed at General Confession.” – “Good. Do you have any sins?” – “No, Father. What sins do I have? I don’t have any sins, after all, I confess and go to church.” – “But maybe you have forgotten some sins? Well, for example, have you had abortions?” – “Yes, Father, I have.” – “And how many abortions have you had?” – “Twenty.” – “Have you repented of that?” – “No, Father. And how would I do? I stood at the Communal Confession.” She believes that she has no sins. When you “corner” the parishioners: “Yes, Father! "I'm a sinner, Father, in everything!" but there's no real repentance.

That is, this General Confession is a fiction, and completely unacceptable for a priest. In Soviet times, it could be justified by the times, by persecution. But still, it's unacceptable.

Now, when there are so many communicants on a feast day—400, 600, 800, 1,000—it's impossible for everyone to confess, and it's not necessary. I go to Confession and say, "There are so many people today, it's impossible to confess in detail today. Therefore, those who confessed recently, who don't have any serious, unconfessed sins on their conscience, I bless them to receive Communion." Some old women will come; they can't live without the Epitrachelion. I read them the Prayer of Absolution and that's it. "And if you have any sins, stay. If there's time, then we'll talk." If there's no time left, then you won't receive communion. Then you need to choose a more convenient and favorable time—to come and talk, to confess."

Source 

Saint Macarius the Great Did Not Believe Himself Even After Death

From the life of Saint Macarius the Great.

Saint Macarius the Great (300 - 390)

Serapion, the writer of the life of the Saint, adds the following, which he heard from Saint Paphnutius, one of Saint Macarius’ disciples. When the holy soul of Macarius was taken by the Cherubim and was ascending to heaven, some of the fathers saw with their mental eyes that the demons of the air stood in the distance and cried out:

– What glory have you been granted, Macarius!

The saint answered the demons:

– I am afraid, for I do not know of anything good that I have done.

Then those of the demons who were still higher up on the path of Macarius' ascending soul cried out:

- You have truly escaped our hands, Macarius!

But he said:

- No, but I should escape even more.

And when the saint was already at the gates of paradise, the demons cried out with a loud cry:

- You have escaped us, you have escaped.

Then Macarius answered the demons with a loud voice:

- Yes! Protected by the power of my Christ, I have escaped your wiles.

Such is the life, death, and passage into eternal life of our venerable father Macarius.

Source 

Should Complete Obedience Be Only in Relation to the Elder?

From an interview with Archpriest Vladimir Volgin

Archpriest Vladimir Volgin

– Father Vladimir, in your opinion, should we have impeccable obedience only to the elder or to the spiritual father – a simple priest – too?

– Now, I think, yes – we should have impeccable obedience only to the elder. It is good to have a desire to obey the spiritual father too. But spiritual fathers, who are as blind as I am, should not demand this obedience from their spiritual children. How can I, a blind person, demand obedience that can ultimately lead a person into a pit? Where will the blind lead the blind? Into a pit. Both will definitely fall. Therefore, I show the most reasonable, in my opinion, condescension to my spiritual children and do not demand obedience from them. I demand obedience to the commandments of God, obedience in relation to the established rhythm of Confession and Communion.

Source 

Saint Sergius Drove Away a Demon That Came to a Woman in the Guise of Her Husband

Saint Anthony of Radonezh. "Letters from the Monastery".

Saint Anthony of Radonezh (1808 - 1873)

March 20, 1851

<...>

Last week a young peasant widow was brought by her father-in-law asking for help. No more than two months had passed since her husband died. They loved each other. The father-in-law says that soon after the death of his son and her husband, the neighbors began to see a fiery streak flying down on their house in the dead of night. Some even saw it from inside of that house. They conducted prayer services, but the phenomenon did not cease. Rumors multiplied. They began to ask the widow if she saw it; she decisively said: "No", but added that her husband came to her every night.

The frightened household advised her father-in-law to take her to Saint Sergius [i.e. to Holy Trinity St Sergius Lavra in Sergiev Posad near Moscow]. The deceased husband rode with her the whole way, invisible to her father-in-law, but visible to her. And she did not want to part with him, and rode to the saint only out of obedience to her father-in-law.

At the sight of the monastery, the demon departed from her, speaking to her from afar, and at that time she felt fear of him. And when she entered the monastery, he disappeared completely; and then she realized that it was the devil who came to her in the form of her husband, began to cry and began to want to pray for deliverance. She fasted, confessed and received the Holy Mysteries. On the last day, as she was going home, she saw him at night in the apartment standing at a distance, all wounded and covered in blood. However, on the advice, she refrained from talking to him, but only prayed, and he disappeared. Probably, with this appearance the demon wanted to entice her thoughts through compassion.

Lord, have mercy! What nets surround a man on his path!

Source 

Elder Silouan about the Signs of Grace and Delusion

Archimandrite Sophrony (Sakharov). "Saint Silouan, the Athonite".

Saint Silouan the Athonite (1866 - 24.9.1938)

In our desire to learn from the Elder if there is a criterion that allows to distinguish in a certain way between the true spiritual path and ‘illusions of truth’ that are found when we turn away from the path, we talked to him about this issue. His words were precious. He said:

"When the Holy Spirit fills the whole man with the sweetness of his love, the world is completely forgotten and the soul contemplates God with unspeakable joy. But when the soul remembers the world again, it cries then, full of love for God and compassion for men and prays for the whole universe.

Given over to tears and prayer for the world that love inspires in her, the soul, full of the sweetness of the Holy Spirit, can forget the world again and rest in God. And when the memory of the world returns, she prays anew, shedding tears, imploring, submerged in affliction, the salvation of all men.

This is the true way that the Holy Spirit teaches.

The Holy Spirit is love, peace and sweetness. The Holy Spirit teaches to love God and neighbour. But the spirit of delusion is a spirit of pride; it forgives neither man nor other creatures, for it has created nothing. He acts as a thief and predator; his path is strewn with ruins.

If You Teach, Then Don’t Say That It Is From Your Own Experience

Hegumen Nikon (Vorobiev) (1894 - 7.9.1963)

Hegumen Nikon (Vorobiev). "Unpublished letters".

Don’t lecture anyone, and if you see someone in need of spiritual help and feel that you could help at least a little, then talk about spiritual things as if you had read or heard this and that from knowledgeable people, and not as if from your own experience or knowledge. It will be easier for you, and you will block the demon’s access to you through vanity. Do you understand this idea?

Source

The Elder, Out of Love, Took Upon Himself the Infirmities of Those Who Came

Elder Mikhail (Pitkevitch) (1877-1962)

From the book "By the God-Created Caves”, from the story about Elder Mikhail (Pitkevich).

In his other notes, Father Kensorin, especially emphasizing the elder’s love for the reclusive life, writes:

“His constant proverb was: “Love everyone and run away from everyone.” He was in constant seclusion for several years (about eleven) performing the Divine Liturgy daily; only the cell attendant brought prosphora and so-called “warmth” (wine mixed with warm water) to the seclusion, and he alone celebrated the Divine Liturgy there. Hieromonk Michael was also distinguished by his love and humility. Of course, he loved everyone who came. I used to observe how, after certain visitors, he lay sick; there was even a case that he lay sick for several days. He gave his grace to that person, and took upon himself all the weaknesses of the person who came, overcoming with his feat of love the weakness that this person coming to him must overcome."

Source

Don’t Be Too Right

Schema-Archimandrite Michael (Krechetov) (1937 - 14.11.2025)

From a conversation with the elder Archpriest Valerian Krechetov (Schema-Archimandrite Michael).

When a person learns to think, reason and at the same time prays, relies on God, checks his feelings, thoughts and intentions with the commandments - this is the process of purifying his heart. This is a very big job. Here Abba Dorotheus said: "I do not know of any other fall for a monk, except when he believes his heart." Yes - until it is purified. And it also seems to me that this is said in the sense that one must always keep  such a thought - but maybe I am wrong. Allow such a possibility, recognizing the limitations of any private opinion. "Don't be too right" - there is such a saying. If Sisoes the Great, dying, said: "I do not know whether I have begun repentance," it means that he did not trust his heart to the end in this regard. Man is mistaken. Apostle Peter confessed Jesus Christ as the Son of God, but when Christ said that He must die on the cross, he retorted: “…May this not happen to You!” (Matthew 16:22).

Source

What Is the Difference Between a Layman and a Monk in Terms of Obedience?

Bishop Methodius (Kondratiev)

Bishop Methodius (Kondratiev) of Kamensk and Kamyshlov.

What is the difference between a layman and a monk? The difference in terms of obedience is very simple: a monk does as he is asked, and a layman does as best he can. And this is a big problem. When you tell laymen to do something, they always try to do as best they can. But you have to do as you are asked. The main goal is the unity of the spiritual father and the obedient, and the rest is a means to this unity. The spiritual father asked you to do something, you did it - and you have contact, unity with the spiritual father, with his thought, you grow together with him in soul. And the rest is a means: cabbage, firewood ... Do as he has asked, and you will receive the most important thing that Christ prayed for before his suffering: That they all may be one, as We are one. That there may be one will. Obedience is the unity of will, when two beings merge in one act. Confessor and obedient, husband and wife, father and children.

Source

If Left Unchecked, People Will Receive Communion Several Times a Day

Archpriest Vladimir Vorobyov.

Archpriest Vladimir Vorobyov

It must be said that in the East, in Greece and other Balkan countries, Confession has long been separated from Communion. This rule that one cannot receive Communion without Confession no longer exists there, and this sometimes has very bad consequences because people do not prepare at all, come from the street and receive communion without any repentance. Some even, I was told, receive communion several times. They go to every church and receive communion. The priest does not know them, he has not taught them anything and does not control anything.

But if we do the same, it will be a terrible excess. This is absolutely unacceptable for us. The priest is obliged to exercise control over Communion anyway. That is, one cannot receive Communion without the priest's blessing. That's what I would say: not without Confession, but without a blessing. And I bless those whom I know, in whom I have confidence. That's it. And if I don’t know the parishioner: “let’s confess normally.”

Source

The Spiritual Father and Visions

Archimandrite Sophrony (Sakharov). "On Prayer".

Archimandrite Sophrony (Sakharov) (1896- 11.7.1993)

When a spiritual father meets people who tell him about their visions, he is concerned first of all with correctly recognizing the source of the vision: whether it was truly given from Above, or it is only a product of an excited fantasy, or a consequence of the influence of hostile spirits. It is sometimes a difficult and extremely demanding challenge. If we attribute what is given by God to an opposing force, then we risk falling into blasphemy against the Holy Spirit (cf.: Matt. 12:28-31). And vice versa: if we recognize demonic action as Divine, then we push the confessing person who trusts us to worship demons. Hence, all spiritual fathers without exception need fervent and constant prayer in general and in each individual case, so that the Lord Himself will protect him from errors in his judgments.

When the state of affairs is unclear to the spiritual father, he has a "psychological technique" at his disposal: to suggest that the confessing person be distrustful of any kind of special phenomena. If the vision was truly from God, then humility will prevail in his, the person's, soul, and he will calmly accept the advice to be sober. Otherwise, a negative reaction is possible, as well as a desire to prove that the vision could not have been otherwise than from God. Then there is some reason to doubt this. Of course, such a method is nothing more than a palliative, and one should not resort to it frivolously. Experience has shown that when someone tempts his brother, he thereby pushes him to irritation and grief.

Source

False Orthodox "Healer" Offered Sodomy

Hieromonk Anatoly (Berestov). "Orthodox sorcerers" – who are they?"

Hieromonk Anatoly (Berestov)

What spiritual trouble a person can get into if even for a moment he allows himself to be spiritually careless is told by a young parishioner V.:

"Once, when I was in Orekhovo-Zuevo, I complained to a woman I knew about my passion for the wine drinking, which was bothering me from time to time. 

- You should go to Strunino, to Schemamonk Theodosius," she said, "he's an elder, fool for Christ, he heals with prayer, and predicts the future. 

When she saw that I was hesitant, she added: 

- Have no doubt, both teachers and professors from Moscow go to him - he is such a wonderful clairvoyant elder! 

I did not risk going without the blessing of my spiritual advisor and told him about the Monk Theodore, or simply "Father Theodosius". All he said was, "Be careful," but then something distracted him and there was no time for the discussion. But I was so eager to get to "the elder" and get help as soon as possible, and I lied to my conscience – I convinced myself that my confessor had nevertheless blessed me to go to Strunino. 

However, I met Theodosius for the first time in Orekhovo-Zuevo, when there were a lot of people there. They talked excitedly about his miracles: his mind-reading, and how he stopped a train. One woman didn't listen to him and went without his blessing. "You won't get there," said the elder. And sure enough – there was a broken wire, and the train stopped. "It was HE who broke the wire," the women said. 

The Girl Fell into Fornication and Became Ashamed to Confess

Priest Mikhail Vorobyov

Question to the priest.

I am 19 years old. I go to the church weekly, sing on the kliros and love everything connected with the church. I fell into fornication, and, the strangest or most terrible thing, I cannot leave him: he is a good person, kind, but not very religious, we are former classmates with him. Father, help! Not only that I can’t go to confession, I'm ashamed to look at icons. What should I do? I can't tell anyone about this.

The priest Mikhail Vorobyov, rector of the church in honor of the Exaltation of the Holy Life-Giving Cross of the Lord, town of Volsk, answers.

There can be found no way out of the current situation, except for sincere and deep repentance. You condemn yourself, condemn your sin, you are ashamed of your ambiguous stay in the church - this is the voice of your conscience, which is nothing but the voice of God in the human heart. The Lord calls you to repentance, to the discovery of your sin at confession, which shall be courageous, precise, ruthless towards yourself.

How to Preach about Christ without Sounding Sectarian

Questions to Archimandrite Raphael (Karelin).

Archimandrite Raphael (Karelin)

[01/29/2006] Andrey asks:

Fr. Raphael! How should an Orthodox person preach the message about Christ, the Church, etc. in the world? Where should you start so that preaching about Christ does not sound sectarian?

Is it necessary to take a special blessing from the priest for this or is it a self-evident duty of every Orthodox person?

Archimandrite Raphael answers:

Andrey! We should talk about Christian teaching to those who ask us, or, in any case, express their interest. To do this, you need to engage in constant self-education. Before such a conversation, you should pray to God in your heart and ask Him to teach you how to give an answer. You should warn that you are not speaking on behalf of the Church, but to the best of your knowledge, and if your answer does not satisfy your interlocutor, then he can turn to other, more competent people. If the conversation turns into confrontation and argument, then it is better to stop it. If you find it difficult to answer a question, then you need to say directly that you will think about it and then, at the next meeting, give an answer. I think that a special blessing is not required because the Apostle Paul writes that a Christian must give an answer of a reason of the hope that is in him. We need to beware of the sectarian practice of forcing a conversation about Christianity on people who are not inclined to do so. The most effective sermon is preaching not with words, but with the example of your life, which attracts the hearts of people. For more specific questions, you should consult with the priest to whom you confess and from whom you receive communion. God bless you.

Source

If You Feel Ready for Communion, It Is Better To Abstain

Archimandrite Seraphim (Krechetov)

Archimandrite Seraphim (Krechetov), spiritual father of the diocese.

I was honored to know Fr. Vsevolod Shpiller personally. He was a man with a sense of humor. When one woman told him: "Father, I always feel unready for Communion," he replied: "If you feel that you are ready, then it is better not to go." You need to prepare, but not consider yourself ready.

Source

What is an Assurance at the Prayer

Metropolitan Nektarios (Antonopoulos). ‘The Holy Mount which I have known a little and loved so much’

Elder Ephraim of Katounakia (1912 – 27.2.1998)

Extracts from the conversation with Elder Ephraim of Katounakia

I have told you already the story about Fathers from the Lavra coming to me with a proposal to make me the Hegumen there. I answered, “O Fathers! I will pray, and if I get an assurance, I will come to you.” But I was talking in a language not familiar to them, as they were not men of prayer.

 ‘What do you call ‘an assurance’, Gerondas?

‘I wish I could explain it to you, my child… Usually when you are going to ask God to give you a notice on some question, you address Him when in the state of grace or after the Divine Liturgy. You are praying about a problem or about a person, and the grace increases, enlightens you and makes changes so that you are clearly aware of an assurance. You are feeling that there is God’s will to fulfil that, and it will come true. However, when you feel the grace to decrease, feel sorrow, burden, you understand that there is no God’s will to fulfil what you are asking for.

When your tears gush out and you are full of calm, this is God saying to you that your prayer has been accepted, that He hears you. You see no obstacles. The more you are praying, the more tears are gushing and the greater is the sense of calm.  On the other hand, when you are praying about a person and feeling like talking to the wall, or experiencing sorrow, or you have no tears, there is nothing to be done. It is like God is telling you, “I cannot hear you. Stop praying.”

Sometimes you can hear a voice, either an inner one or an outer one. You cannot realize where the voice comes from – from the inside or from the outside. So, when the fathers from the Lavra arrived, I was praying. And I felt a great burden when going out at the Great Entrance with the Diskos and the Holy Chalice. I visited my spiritual Father, Fr Dyonisios, and he said to me, ‘What other assurance are you waiting for? If you can’t bear the burden of being the Hegumen, it’s out of question.”

I also wrote to my brother, Haralampios, seeking his advice. He answered, “Don’t agree! We, military men, are used to rule the army and can predict what the results can be. In your case I’ll tell you that you will make lots of mistakes not knowing the idiorrhythmic monasticism…” Later, Elder Paisios wrote to me not to move to Lavra. See? That’s how I got the assurance. It can come at the time of prayer or as a vision, depending of the will of God.

Source

Patriarch Kirill Took on Someone Else's Pain as a Child

From “The Happiest Easter of My Life.” documentary, TV Spas, 04/16/2023.

Patriarch Kirill (Gundyaev)

Patriarch Kirill:

Dad served as a priest in the Transfiguration Cathedral in the city of Leningrad. And he had a heart attack just before Easter. And the doctors demanded that he stayed at home and missed the service. But the same thing was told to my father by my relatives, my mother, and other relatives who had the opportunity to communicate with us at that time. But the father was adamant and he decided to go to the service. Of course, his performing divine service was out of the question, he simply stood in the temple, in the Altar. We were all very worried about dad. And so I decided to pray for him throughout the night service. And I prayed that the pain from daddy’s heart would transfer to my heart. You can’t imagine - I’m speaking as if confessing - like before the sacred objects, so that everyone understands that this is not a lie. My heart ached so much that I had no strength to stand at the service. But I told myself: “This is not because of your illness, it’s just that you asked the Lord for your father’s pain to pass on to you, so stand and be patient”. I endured this entire service. And when the service ended, and someone came up to dad - as I already said, he did not serve, but stood nearby - and they said: “Father Mikhail, how are you feeling?” - “I feel great.” - “So, nothing bad has happened, you didn’t feel any pain or discomfort?” - “None. The service was great.” And then I realized that the Lord had heard my childish prayer.

Source

On the Desire to Develop Supernatural Gifts in oneself

Question to the priest.

Hegumen Nektary (Morozov)

Why does the church not welcome the presence and development of paranormal abilities in a person (prediction, clairvoyance, etc.)?

Hegumen Nektary (Morozov), rector of the Bishops' Church of the icon of the Mother of God "Satisfy my Sorrows" answers.

Saints of the Orthodox Church performed many amazing miracles, including seeing the future, healing incurable ailments, and resurrecting the dead. But all these miracles were not the work of their hands, a manifestation of their "abilities", but were performed by the action of power, the grace of God, of which the saints were living vessels. The grace of God is not something that can be "developed" in oneself. This is a divine gift given to a person who zealously fulfils Christ's commandments, tirelessly striving to please God, to purify himself from all filthiness, from all passions. However, gifts of grace are by no means a goal, but only a consequence. Many saints of God, having been honored with the gift of miracles, prayed that the Lord would take away this gift from them, because they knew how easy it is to become haughty and fall away from God out of pride.

When a person strives to "develop abilities in himself", then it is quite obvious that he is on a dangerous path. On the dangerous, because in this case these abilities can really be given to him, but not by God (since a person has not reached the measure of saints and has not “deserved” it), but by a serpent who promised our forefathers in paradise that they would be like gods ( Gen. 3:5) and then deprived them of paradise itself.

Source

Difference between True and False Compunction

Saints Barsanuphius the Great and John the Prophet. "Letters".

 

St Barsanuphius the Great (6th cent.)

LETTER 394

Question from the same [brother] to the same Old Man: “Often the memory of godly fear comes to me, and immediately I remember the judgment and am touched by compunction. How, then, should I receive such a memory?”

Response.

At whatever time such a memory comes to you, namely, compunction over what you have done wrong either in knowledge or in ignorance, be careful lest this occurs to you through the action of the devil unto greater condemnation. And if you say: “Then, how do I distinguish genuine compunction from the one caused by the devil?” listen. Whenever such a memory comes to you and you strive to show correction in your deeds, this is genuine compunction, through which sins are forgiven. If, however, you see that you are touched by compunction after this memory, and yet you still fall into the same sins or even worse ones, then you should know that this memory comes from the enemy, who suggests this memory to you only in order to condemn your soul. Therefore, behold, the two ways are clear for you. If you want to fear condemnation, avoid its works.

Source

Love for Enemies is a Sign of Purity of Heart

Archimandrite Raphael (Karelin)

Archimandrite Rafail (Karelin). "On the Way from Time to Eternity."

They asked Schema-Archimandrite Vitaly: “What are the signs of purity of heart?” He replied: “The first stage is seeing your sins and crying about them; the second is humility before each person and not seeing the sins of others. An even higher stage is love for enemies as for one’s friends. But purity has no end to perfection.”

Source

The Woman Began to Read Exorcism Prayers

Hegumen Daniel (Gridchenko)

Question to the priest.

October 19, 2018

Asks: Elena

City: Moscow

Question about my mother. We all (her relatives) feel that she is possessed. My worst sin is that I cannot forgive her in any way for what she has done. I have an old prayer book, in which there is an exorcism of the soul from the dark forces. I sit and say this prayer every night. But the candles crackle, smoke, and I begin to hiccup, which does not allow me to continue the prayer. What should I do? I want to save my mother's soul, but I can't. She does not want to go to the church. God bless.

Answer: Hegumen Daniel (Gridchenko)

Hello, Elena! Before you help your mom, you need to help yourself. First, forgive her, no matter how guilty she is before you. And secondly, if you don’t want to really go out of your mind, stop reading exorcism prayers, which are hardly recommended for every priest to read. Pray with ordinary prayers from an ordinary prayer book. Receive Holy Unction, confess, take communion... Try to do this regularly. And be humble in your spiritual claims. Otherwise, the enemy of the human race will simply trample you. May God enlighten you!

Source

The Dying Woman Came to Her Senses to Confess and Take Communion

Archpriest Vasily Borin (1916 - 27.12.1994)

From the biography of Archpriest Vasily Borin.

One of the parishioners of the church of the prophet Elijah was a person of deep faith. Working on a collective farm, she never stopped reading the Gospel, and when her team went to lunch break, she retired to read the Word of God. But now it's time for her to die. The Father was informed about this, but when he came to her house, it was already too late. "Did you take all the actions?" he asked the doctor. “Yes,” she replied. Then Father Vasily said: “This servant of God did not leave out the Gospel, and God will not leave her without Communion.” And, turning to the recumbent, he said: “Repent, servant of God!” And he began to list the sins. At that moment, everyone saw two tears rolling out of her closed eyes. And the priest asked: “Will you take Communion?” She opened her mouth, and the priest gave her Communion. “Yes,” said the doctor, “there is God!”, and from that time, she started to believe in the Lord.

Source

Simply Speaking without being Asked will not Always be Helpful

Bishop Alexy (Polikarpov)

From the article by Archimandrite Alexy (Polikarpov) “Confession. Answers to questions from parishioners.”

A disciple came to the elder Joseph from the Optina Monastery and talked about his weaknesses and shortcomings, and the elder listened to him and, apparently, made some comments, but nothing more. And when asked why he, knowing so much, being so experienced, did not tell him more, the elder answered: “Good must be voluntary. But what you asked me, I answered you. You've got it understood. If I just talk without your asking, it won’t always be helpful.”

Source

Woman Considered herself a Healer

Question to Hegumen Daniel (Gridchenko).

Hegumen Daniel (Gridchenko)

Question: Irina

City: Syktyvkar

Dec 21, 2020

Hello Father, after Olga Asouliak's courses, my mother-in-law considered herself a healer that "cured" people and thought that she helped them. Occasionally she gives some information that comes to her from the outside. Isn't it all sinful? Or is it some form of schizophrenia? Although she goes to church and prays.

Answer: Hegumen Daniel (Gridchenko)

Hello Irina, This is obviously a sin that is turning into "some form of schizophrenia." We assume that your mother-in-law went to Mrs. Asauliak of her own free will, in her right mind and full memory, which actually determines the sinfulness of her deed. But then, when we perceive a lie as the truth, processes begin to occur in the spiritual domain, which affect, among other things, a person's mental state. It breaks up. Not to mention the direct demonic possession, when in the course of false spiritual practices demonic suggestions are perceived as some kind of divine revelations. Your mother-in-law, unfortunately, is in great trouble – in spiritual delusion, to put it in church terms, considering that despite all her reckless experiments she still somehow manages to pray and go to church.

Source

Elder Savva about Discretion

Schema-Hegumen Savva (Ostapenko) (1898 - 27.7.1980)

From the Life of the Elder Schema-Hegumen Savva (Ostapenko). About Discretion.

Discretion is grasping the divine will at any time, at any place and during any activity.

One should not tell other people about one’s ascetic practice and prayer rule, even if it is not for the reason of vanity, lest you lose the gift you found.

Discretion is a priceless gift that enables one’s soul to resist the passions acting in accordance with the will of God and the fear of God.

There are some people, ardent but not reasonable, who want to become fully righteous at once. The words of a great Russian saint, Seraphim of Sarov, who lived not long ago, in 19^th century, and knew the way of nearly modern life, can help them:

What does the Expression that only God Cures the Proud Mean?

Schema-archimandrite Abraham (Reidman)

Question to Schema-Archimandrite Abraham (Reidman). Conversation at the St Ignatius’ Skete of the New-Tikhvin Convent, May 1, 2003.

Question. St. John of the Ladder says that “Men can cure the lustful, angels the malicious, but only God the proud”. What does it mean? It seems that only the Lord can heal all passions.

Answer. I think these words should be understood in this sense: pride is such a terrible passion that people cannot help in any way here. If the ascetic strives to overcome his passion, prays, repents, in other words, opposes pride, only then it diminishes. And no wise advice, no restrictions imposed on a proud person will help. For example, a person subject to fornication can be limited in communication with the opposite sex, fasting can be imposed on him, he can be forced to make prostrations and taught to keep away from lusty thoughts. And pride is even very difficult to notice: it seems to a person that in fact this is not pride, but a correct view of things.

Source

Vanity Destroys Even Good Deeds

Saint Macarius of Optina (1788-1860)

Venerable Macarius of Optina. "Edifying Teachings" (from letters).

... I only think it necessary to remind you that everything good that you do should be imbued with humility: whether prayer, fasting, almsgiving, forgiveness of your neighbors, and so on, do all this to the glory of God and with humility. I suggest this to you because I know that the hater of good, the devil, when he fails to turn us away from some good deed, he tries to darken it with arrogance and vanity (I, 161,325-326).

... As in every good deed, vanity and conceited opinion of oneself are intertwined, it is necessary to resist and reject it; and just as a climbing plant dries up many trees, so vanity destroys good deeds (V, 575, 774).

What is done with good intention cannot harm; it is only necessary to observe that ivy does not creep on good plants, which can dry up their fruit - by ivy  I mean vanity, which was approaching you; but for this you need to have vivacity of mind and see your own badness; otherwise, falls will involuntarily humble you (III, 273, 484).

As far as I can see, you are led by vanity, you wish that your weakness is not noticed, but you want to appear good; self-reproach and humility are not visible in you, and you do not endeavor to have them (V, 496, 666).

Source

The Monk Concealed his Love for Money

Biographies of the Ascetics of Athos. Hegumen Fr. Gerasim, a Bulgarian († 1875).

Gerasimos of Athos (1770 - 1875)

Something like this also happened: in the monastery, there lived one monk, already tonsured to the Stavrophore, a Greek by birth. He gave a large amount of money to the monastery, but also kept a little for himself. The hegumen told him: - If you want to live with us, then don't have anything at your place; it is now in your power. And if you miss it and don't want to part with it, then don't give anything, but find a place where you can live with it. And if you hide it, and after death it will be found, then it will be thrown into the grave with you, and you, as the destroyer of the cenobium, will not be considered worthy of commemoration of the brethren. He answered: - Holy Father, what I have, I give everything. The hegumen accepted him, and then tonsured him into the schema. The monk was very humble and meek, and useful to the monastery, as a good craftsman and carpenter, and the brethren loved him very much. But the hegumen saw the serpent of greed for money lurking in him, and often he called and exhorted him with tears to reveal his money.

Being hardened in it, he said that he no longer has it. The hegumen, seeing his hardening and the death of his soul approaching, wanted to correct him. One day, in front of all the brethren, he ordered some of the brethren to drive him out of the monastery with dishonor, and throw away all his property, and gave him his money. He did not take the money, and said that the money was donated to the monastery forever. The brethren greatly regretted him and tearfully mourned that the hegumen punished such a humble man without mercy. The monk left the monastery and found himself a friend and bought a cell. He paid 4,000 levs, and used 2,000 for the construction. Then all the brethren understood why the abbot had expelled him from the monastery. But when he bought a cell, and spent all the money, despondency fell upon him, and he could no longer live in a cell, and gave it to a friend, and he himself went to the monastery and began to ask the gatekeeper to report to the abbot that he wanted to ask for forgiveness. The gatekeeper said to the hegumen. He, having heard, ran out himself, took him into his arms and said: - You spent all your money, is there anything left? He replied with shame and tears: “Forgive me, Holy Father, that I have sinned before God and before you. Now there is nothing left but my sins”. The hegumen said to him: “And now I rejoice that the Lord has cleansed you; now you will be a monk. And he gave him a cell.

In general, Elder Gerasim almost every day does deeds worthy of surprise: he knows whom to punish, and whose infirmities to forgive.

Source

Hymn of Love of Apostle Paul

1st epistle of Apostle Paul to Corinthians. Ch. 13.

Apostle Paul (I cent.)

Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal.

And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.

Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up;

does not behave rudely, does not seek its own, is not provoked, thinks no evil;

does not rejoice in iniquity, but rejoices in the truth;

bears all things, believes all things, hopes all things, endures all things.

Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away.

For we know in part and we prophesy in part.

But when that which is perfect has come, then that which is in part will be done away.

When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things.

For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.

And now abide faith, hope, love, these three; but the greatest of these is love.

Source