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

It is not Good to Start Speaking before Question

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

 

St Barsanuphius the Great (6th cent.)

LETTER 697

Question: “If, however, the discussion concerns the Scriptures, should I still keep silent, or may I then speak? And if they happen to be unsure of something about which I do know, is it perhaps good for me to speak then or not?” Response by John.

Silence is always better. If, however, they are unsure about something, and you happen to know about this, then in order to solve their doubt, you should say what you know with humility. But if you do not know, then do not say anything at all from your own thought; for this is foolishness.

LETTER 698

Question: “If the conversation concerns various matters that are not harmful to the soul, should I keep silent or speak?” Response.

It is never good to speak before being asked. [171] If you are asked to say something, then say what you know with humility and fear of God. Neither feel arrogant if your words are accepted, nor feel grieved if your words are not accepted. For this is the way of God. [172] Moreover, in order that you may not be considered as being silent, say something from what you know, but be brief and avoid too many words or inopportune glory.

[171] Sayings, Euprepios 7, Poemen 45, and Nau 468.

[172] Cf. Mt 22.16.

Source

A Monk Had Untrue Tears

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

 

St Barsanuphius the Great (6th cent.)

Letter 461.

A brother asked the Great Old Man: “Tell me, father, whether the compunction that I think I possess is genuine, and whether I should live here on my own. Also, pray for me because I am troubled by bodily warfare.” Response by Barsanuphius.

Brother, your weeping and compunction are not genuine at this time; rather, they come and go. For genuine weeping, which comes with compunction, becomes like a servant submitted to us without separation; and a person who possesses this does not experience warfare. It even wipes away one’s former faults and washes away all spots. Moreover, in the name of God, it continually protects the person who has acquired it. It also expels laughter and distraction, while at the same time unceasingly maintaining one’s mourning. For weeping is a large shield that deflects all of the fiery arrows of the devil. The person who possesses it experiences absolutely no combat, whether that person is with others or even with prostitutes! [Such a gift] is always with us and fights for us.

So I have demonstrated for you the sign of weakness and of courage. Do not think that God could not relieve you from the battle; for he could indeed have relieved you, especially for the sake of the saints who were praying for you. Nevertheless, because he loves you, God wants you to be trained through many battles and exercises in order to reach the measure of good repute. And you cannot reach this point unless you keep all that I have commanded you through my letters, vainglorious teacher that I am. As for staying by yourself, this is a very special gift. When it comes to you, I shall inform you about this myself. Apply yourself now, child, as I have told you, and I believe that you will find progress in Christ. Do not be afraid. May the Lord be with you. Amen.

Source

When Vainglory is Increased, it Leads to Pride

 

St Barsanuphius the Great (6th cent.)

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

Letter 460.

Question: “What is a person with vainglory, and what is a person with pride? And how does one come from vainglory to pride?” Response.

One comes to vainglory by seeking to please people; and when this is increased, it leads to pride. Forgive me, brother, and pray for me.

Source

Which Thoughts Should Be Confessed

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

 

St Barsanuphius the Great (6th cent.)

LETTER 165

Question from the same brother to the same Old Man: “Should one ask the elders about all the thoughts that arise in the heart? Moreover, when one prays or chants the Psalms, should one do this with one’s voice? In addition, about memories of what one has done, heard, or spoken. Finally, should one enter into discussions with the fathers?”

Response by John.

Brother, it is not necessary to ask about all of the thoughts that may arise; for [many of] these are fleeting. One should ask about those which abide and tempt us. For a person who is insulted many times will take no notice of these insults and become carefree in regard to them; however, if someone should attack or assault that person, then the latter will accuse the culprit before the magistrate. That is how we, too, should act.

As for prayer and chanting the Psalms, it should be done not only with the intellect but also with one’s lips. For the prophet David says: “Lord, you shall open my lips, and my mouth shall declare your praise.” (Ps 50.17) Furthermore, the Apostle reveals that the lips are required, when he speaks of “the fruit of the lips,” (Heb 13.15) and so on.

As for those things which you have seen or heard or practiced or thought, nothing else can put an end to these except humble prayer, namely, a prayer that has no will of its own at all and is accompanied by tears. Those fathers who achieved this did not do so without toil, tears, and the excision of the will. Now, entering into discussions [with the fathers] means counting yourself as being something and regarding yourself as their equal. Asking questions and trusting their answers, however, is humility and progress in the Lord. Pray for me, brother.

Source

How Love to Neighbor is Manifested

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

 

St Barsanuphius the Great (6th cent.)

LETTER 339

Another brother asked the same Old Man: “It is a commandment of the Lord that we love our neighbor as ourselves (Cf. Lv 19.18; Lk 10.27) and that we be joyful and sorrowful with him as if he were one of our own members.(Cf. 1Cor 12.26) Therefore, to regard our neighbor being in poverty and yet ignore him is a transgression of love, even if we only have what we need and are unable to cover his needs. Tell me, then, father, how love is manifested in this case.”

Response by John.

Love toward one’s neighbor is manifested in many ways and not only by means of actually giving him something. Listen to some other ways. If you are traveling somewhere with your neighbor and find that your thought wants to be honored more than he, rather than rejoicing in the fact that he is honored in the same way as you, then in this respect you are not regarding him as yourself. For the Apostle said: “Outdo one another in showing honor.” (Rom 12.10) If you have something to eat and notice your thought wanting to eat alone on account of desire and not out of need, again in this respect you are not regarding him as yourself. Even when you only have enough for whatever you need, if you do not give him some of this, then in this respect you are not regarding him as yourself.

Indeed, if we wish to apply the scriptural word in this manner alone, then it will not be able to stand among us. In fact, this was not written for one person alone, but every person is called our neighbor.(Cf. Lk 10.36–37)

Therefore, how can you fulfill this commandment with respect to all people when you do not have enough to give everyone? Again, loving one’s neighbor as oneself also resembles this. If some loss occurs and you notice your thought taking pleasure at the fact that he is being harmed more than you, then again in this respect as well you are not regarding him as yourself. Or if you see him praised and do not rejoice with him, believing that you, too, have been praised with him; if you did not actually admit that your brother’s praise also extends to you — for he is your member — then you have not tried to regard him as yourself. The same applies to so many other cases. Furthermore, regarding one’s neighbor as oneself means that if you have heard something from the fathers about the way of God and your brother happens to ask you about it, then you should not retain [any attachment to] this care and benefit for the sake of envy. Rather, knowing that he is your brother, you should tell him whatever you heard according to your fear of God, without regarding yourself as a teacher; for this does not benefit you. 

Source

About Discernment of Thoughts (for hermit monks or those preparing to become ones)

Saints Barsanuphius and John the Prophet. "Letters".

Letter 124
Question from a monk named Theodore to the Great Old Man: 'How can I know which thoughts are from God, which are natural and which are from the demons?" Response by Barsanuphius.

My child, Theodore, when you ask a question, you should understand what you are asking and prepare yourself for work. For it is written: "Do not be haughty, but give yourselves to humble tasks."(Rom 12.16) Your questions, brother, belong to someone with high measures. Therefore, unless the inner eye is purified by means of much sweat, you cannot be detached from thorns and prickles in order to seize the grape that strengthens and gladdens the heart. If one does not reach this measure, then one is unable to discern whether one is ridiculed and deceived by the demons in trusting them. For they transform matters as they desire, especially for those who are not familiar with their tricks. Therefore, beloved one, hope in the Lord, "and he shall give you the desires of your heart."(Ps 36.4) Cut off your own will, and in all things say to the Lord: "Not as I want, but as you want,"(Mt 26.39) and then he shall treat you in accordance with his mercy.

Child, listen to the way of discerning the three thoughts, about which you have inquired. When your thought suggests that you are doing something according to the will of God, and you find joy in the matter but also find affliction resisting you, learn that this is from God and struggle to endure, according to the words of Paul: "I punish my body and enslave it, so that after proclaiming to others I myself should not be disqualified";(1 Cor 9.27) so just fulfill the will of God.