1. The Holy Fathers call the monastery a medical hospital (2).2
Obviously, there is a moral medicine monastery. We come from peace to a
monastery to leave the sinful skills gained in the worldly life, and
outside the influence of the temptations at us, which are full of peace,
to acquire skills or behavior of truly Christian. For a truly Christian
residence on earth, we hope to gain eternal bliss in the sky. So, it
must be used all the effort to ensure that the goal with which we enter
the monastery is achieved, that our life in the monastery should serve
us for salvation, does not serve as a reason for greater condemnation of
us at the judgment 3of Christ 3.
2.
Those entering the hospital for use are obliged to be guided in the
whole instruction of the doctor, not allowing themselves to use food,
clothes, movement, medicine at their own discretion; otherwise, instead
of benefit, they will bring harm to themselves: so everyone who entered
the monastery undertakes to practice not in those exploits and labors
that seem to him necessary and useful, but in those which will be
indicated to him and assigned to him personally or with the help of
others.4
3.
In general, all monastic exercises and positions are called obediences.
Obediences must be held with all the care, with strict possession of
conscience, believing that such an passage of obedience is necessary for
our salvation. Monastic classes are therefore called obedience, that
they are united with a renunciation of their will and from their
understanding. For this reason, in the performance of obedience,
conscience is subjected to continuous experience. The consequence of the
exercise in obedience is true humility and spiritual reason. Arbitrary
labors performed according to their conceitness or whim, especially with
the rejection of obedience, no matter how great, not only do not bring
any spiritual fruit, but, on the contrary, being the very consequence of
self-importance and pride, extremely strengthen these passions in the
other, completely alienate it from the Christian graceful way of
thinking, that is, from the evangelic communal. The Monk Cassian says:
“The greatest concern of the elder, to whom the newcomers are entrusted,
is that the newcomer, first, learns to defeat his will, by means of
which he, introduced gradually, could rise to the top of the highest
perfection. Acknowledging him to this with all care and diligence, the
elder intends to always order him what is contrary to his will. The
Egyptian great fathers claim, having been studied by many experiments,
that the monk, especially the young man, will not be able to curb the
desires of lusts themselves, unless he previously learns to kill his
will by obedience. They resolutely testify that he who has not learned
to conquer his will before will not be able to extinguish either anger,
nor sorrow, nor the spirit of rebrisiness, will not entail either true
heart humility, nor the constant unity with the brethren, nor even to
stay long in the dormitory. They try to teach in the initial these rules
as an alphabet guiding to perfection, and they see what the humility of
the new ones is, whether it is true, or feigned and dreamy.5
4.
Errors into which we flow in the infirmity inherent in all people must
confess to the spiritual father, and sometimes, by the property of
error, and the abbot, and, without falling into despondency and
relaxation, with renewed jealousy to continue obedience. If we do not
suddenly understand the earthly sciences and arts, but when studying
them are subjected for a long time to various bewilderments and errors,
the more characteristic it is to be subjected to errors in the study of
science from science and art from arts - monastic residence 66.
5. Prayer is the mother of 7virtues
7. For this reason, the most part of the time is devoted to prayer in
the monastery. For the new initial, it is not useful to perform prayers
alone, therefore the Church Charter, forbidding unauthorized prayer,
bequeaths that all those living in the monastery bring prayers
to God together, in the Church of God, except for the sick, kept in the
kelia disease, and the elders who ripened for a secluded Kellen prayer 88.
6. Prayer
is the mother of virtues, and therefore all brethren are invited to the
careful and impermissible fulfillment of the prayers established, and
for this to a thorough and unabated walk to церковьthe church of God.
7.
Going from the cell to church to appear to the face of God, should keep
reverence in a gait, not to run, not to look around, but to have eyes
lowered to the ground, not to wave hands, but keep them lowered.
8.
Every brother, having come to the Church of God, must fence himself
with the sign of the cross and put a bow to the waist before its doors,
giving this honor to the dwelling of God, which is the church.
9.
At the entrance to the church, each brother is obliged to stand in the
middle of it before the royal gates and put three waist bows, and in the Great Lent - three earthly ones; then, bowing on both sides to the coming people, to stand in its place.
10.
If the brother is wing, and belongs to the right wing, then he,
approaching his wing, must reverely put a bow to the waist before the
icon of the Savior, to worship the brethren standing on the wings,
turning to the left wings, then to the right, and stand with modesty in
his place. But if the brother belongs to the left wing, then, having
come to him, he must put a bowling before the icon of the Mother of God,
and, bowing to the wings, first to the right, then to the left, to
stand in its place.
11.
The church is the earthly sky. Those standing in it should stand with
reverence, rankly, like holy angels, have eyes lowered to the ground, do
not lean on the walls, keep your hands lowered, without folding them
together, not to put their feet away, but to stand on both legs is
equal.
12.
The Church is a judge of God. From it you can leave either justified or
condemned, according to the testimony of the Holy Gospel (Lk. 18:14).
Therefore, it is necessary to send reading and singing with all sorts
of attention and reverence, do not allow yourself idle talk, especially
laughter and jokes. Otherwise, we will leave the church condemned,
angering the King of Heaven with an unreserved avenue to him.
13.
The people present at the service should not look back. It is necessary
to keep sight in every way, as a hole into the soul through which the
most contagious passions can enter 9it.
14.
On the wings, everyone should occupy the place assigned to him. For the
absence of someone who follows him becomes in an unoccupied place, and
not the younger in self-will, conceit or audacity. From this exclude
those cases when the authorities on the wings will find it necessary to
arrange the singers according to their voices.
15.
The holy altar, as a saint of saints, by no means enter none of the
unsanctified, except for the ponomarius and candles according to the
19-th rule of the Laodicea Cathedral and according to the custom adopted
in the most comfortable Orthodox monasteries. The very remembrance of
relatives is equally heard by God from both the altar and from the
church, from the place where you stand. Your prayer
will be more pleasant to God from the church when, because of reverence
for Him, you are eliminated by the entrance to the altar, when you
enter it without proper awe, breaking the rule you have been taught.
16.
The brother, whom the need to force or pass through the altar,
undertakes to do so with the greatest reverence and fear of God. Enter
the altar, put, turning to the Holy Transfusion, three prostrations, and
on the resurrection, the Sabbath, on festive and poliele's days - three
waistles, then, turning to the icon standing in the mountainous place -
one waive bow; then worship the abbot and accept his blessing; if the
rector is not in the altar, accept the blessing.
17.
Around the Holy Meal should not go unsanctified. If at least necessary
happens, then it must be fulfilled with the great fear of God and
caution, walking quietly and bypassing the throne of God as possible in
the future as possible from him.
18.
In the altar do not stand at all without need, but on the performance
of it immediately go out. However, whoever entered the altar and at
least necessary, or being sent by the masters, must reproach himself,
saying: “Alas for me, sinful and bad, in condemning himself to enter
into the holy of holies.” The most clergymen, called to service and
stand for God in the altar, thereby make themselves worthy of this
service, that they are conscious of their unworthiness, try to
inservitate themselves with abundant tears of repentance and humility,
and the service is done with the greatest reverence, attention and fear
of God.
19.
The reading psalms and daily following the subsistence, that is,
evening, morning and hours, should prepare in advance and look for
tropari and condace of the day, so that during reading in the church not
to make a stops in prayer by looking for tropariors and kondaks. The
reader must stand up, have hands lowered, read and slowly, and pronounce
words clearly, clearly. It should be read simply, with reverence, in
one tone, without the outpouring of your feelings with overflows and
changes in voice. Let us give holy prayers to act their own spiritual
dignity on listeners 1010. The desire to teach your feelings to the upcoming is a sign of self-precision and pride.
20.
The daily reading begins with the evening. Entering the veil should
stand near ending her ninth hour. When he is finished, they both
together put a lap bow to the altar, then they worship each other.
Entering the crook becomes before the waist, and the graduation goes and
becomes in its place.
21.
The reader of the Apostle, walking from the wing and to the wing, must
keep the book in his left hand, somewhat leaning its top to the chest.
Coming out for reading, the reader of the Apostle becomes first before
the icon of the Savior or the Mother of God, judging by the one to which
he belongs to the wing, considers the waist bow to the waist before the
icon, then bows, turning to his wing, and behind him comes out to the
middle, before the royal gate. Here he puts a waist a bow to the altar;
to the words of the servant of the hieromonk: “Peace to all”, gives a
pro-entership and begins to tell the Prokimen. According to the title of
the apostle, when the servants of the hieromonk or hieroniacon say,
“Wonhamm”, the reader again recompenses the servant of the heeromonk and
begins to recite the Apostle. At the end of the reading, the servant's
words: "Peace", the reader gives him a probe to the royal gates, goes
from the midst of the church, becomes near his clerus as an icon, he
counts before it, then, turning to the opposite clier, recompenses him
with a prowes, then the same bow to his clerus and stands in his place.
22.
Reading the Apostle, it should not be excessively and obscenely
shouting, fascinated by vanity; on the contrary, it must read with a
natural voice, without a burdensome tension for hearing and conscience,
reverently, clearly, majestic, that our praise sacrifice should be
favorable to God, so that we do not turn out that we bring one “fruit of the flesh” (Hebrews 13:15), and the fruit of the heart.
This should be remembered by singers, because for all wings in general,
the passion of vanity is extremely dangerous, for which other vices
enter the soul, especially pride, and departs from a person his grace of
God.
23.
Going to the descent and descent, it is necessary to begin and end the
singing together; moreover, the hands do not wave, the eyes should have
lowered to the ground, not look around; it must go in order, smoothly,
one brother after another, without pushing and in a hurry of each other.
Getting up on the gathering, it must be leveled so that one should not
stand in front of the other. When returning from going to the wing, the
same order as is indicated when entering the wing should be observed.
Standing at the gathering, it is necessary to have hands lowered,
without folding them together, to put them by no means arbitrarily, but
at no time, to put them apart, but all together, so that the brethren at
the gathering should be one body, in the words of the Church 11Charter
11. For such a uniform and reverent worship, all brethren must be
applied to the headler, who is obliged to observe the timely performance
of prostrations and that his own bows are neither hasty nor premature
and the brethren had all the opportunity to do so.
24.
The following worship works are due to worship: when the servant of the
Hieromonk comes out before the royal gate, to bless the reading of the
ninth hour, or the midnight, or in the altar intends to bless the
recemil, he will before the exclamation: “Blessed is Богour
God” counts three waist bows; the same should be done by the brethren,
as well as before the beginning. At the beginning of the all-night
vigil, three beeps are relied when the head proclaims: “Come to
worship.” In general, with all the services on every Trisvyan and on every "cend" three belt bows are put, excluding приидите"call" and Trisvyat at
the very beginning of the morning, on which it is customary to only
sign three times the cross, since at the beginning of the steepsalmium
at the three utterance: "Glory to the highest God", in the middle of the
past. The sign is usually one day marked by the sign of the cross
before the beginning of the Creed on the Divine Liturgy. When
singing, the telras and verse is only relied on one waist bow, when the
words of the sterria are inducing to worship. However, neither at the
gathering, nor on the wings, do not bow in the riot and arbitrarily, but
always following the head. When the kafism is sung, and at the end of
them, as well as at the end of the chastosalmium, it is pronounced three
times: “Hallluia, hallluia, alleluela, glory to You, God,” afflidays
are put to death, except for Sunday and festive days, the Sabbath and
the polyeles in which these bows are left. When the brethren come to the
gathering, and before leaving, they believe together, one waist bow,
and then all at one time worship the fraternity standing at the descent.
At the first request of each ecteen and in the exaltation, which the
servant of the hieromonks concludes the ectinium, one waive is supposed
to be one waist. Before reading and after reading the Holy Gospel, when
singing Glory, one waist bow. On the ninth song when singing the Honest Cherubi, with each repetition of these words - one waist bow. In the Divine Liturgy after "cend us and fall to Christ" one waist protrusion is put. At the end of the entire Herubiem song, that is, after Allelluia
- three waist bows. The presented gifts as still unsanctified is given
honor by one waist prostration and after it the worship of the chapter.
At the end of You, we eat the deep three waist bows, and one
earthly blade is reckless: during the singing of this holy song, the
proposed Holy Gifts are sanctified. There is a worthy effect -
one bow. Before the prayer of the Lord, the ungashy prostrate one
earthly, and the wings are marked only by the sign of the cross, because
they should immediately sing. After the prayer of
the Lord, when the servant of the Hieromonk says, “Tyact is thy
kingdom,” and the other words of the exclamation, there is one lap
prostitutes. When you cry: “Holy Saints” rely on three belt bows. When
the Holy Mysteries endure with the proclamation: “With the fear of God
and faith, you will begin one deep waist, one waist reveility is
supposedly to be the most heavenly Christ Himself, invisible to the Holy
Mysteries, and one earthly bows. The same should come when the holy
rite is carried out for the second time with the proclamation: “Always,
now and intact, and forever and ever.” At the end of the Divine Liturgy,
three belt bows are due, and the younger ones of both wings turn to the
elders, everyone greets each other with worship. On Sundays and
holidays, on the Sabbaths and Pilelles, earthly bows in the church are
canceled.12
25.
Kamilavkas are removed from their heads and stand on their shoulder, so
that the cross formed by the end of the clook does not go down from the
shoulders at the next time of the service, at the Liturgy: at the
entrance to the Gospel, when reading the Gospel, at a great entrance,
with the words of Christ: “Take an opportunity” to Достойноadequately inclusive; when singing the Ophius of the
Father and at the beginning of the Holy Day. In the evening: at the
entrance. In the morning: when reading the gospel and when singing the Most Holy.
When reading the Apostle at the Liturgy and Paremia on the Great
Evening, the reader takes off the kamilavka. The brethren remove the
kamilavki when singing Father ours before the meal and Worthy after meals 1313. The brethren should both shoot and wear kamilawks all at the same time, without warning each other.
26.
In general, in the Church of God, all possible awe and order must
preserve all possible reverence and order both for the glory of God, and
for their own spiritual benefit and for the spiritual benefit of the
people, who are eded by the awe of monks, and their disengrace is
embarrassed, seduced, damaged. It shall not be borne out of the church
untimely; it shall not allow themselves any kind of violation of the
rules of deed and reverence. From negligence to the small and
insignificant easily and soon proceed to the negligence of the most
important and about everything. In order to keep your attention to his
important duties, you must constantly observe themselves and be
attentive to all, the smallest of his actions 1414.
27.
With the need, excess sputum should be carefully put into the
headscarf, and not put on the floor with obscene noise. It should not
cough and blow his nose loudly, these and other similar natural needs
should be performed with sluggishness and decency. There is no smell of
tobacco in the church. If you eat food, which is a natural need for a
person, it is not allowed in the church: it is more unacceptable to
smell tobacco, that it is not a natural necessity, but a bad skill and a
whim. And in general, the monastic who enters the rank should unlearn
from the use of tobacco. Our worldly brethren are very much tempted by
the use of tobacco by monastics, the indispensable duty of love requires
that we do not give rise to the temptation of the worldly brethren,
who, tempted by something insignificant, will not trust us in the
important. He who cannot overcome habits, but he is aware of his
weakness, and may the lack of self-reporting of self-reporting
and let him not reveal the habit before the brethren, because the harm
caused to one is not so much severe as the harm caused to many. This is
the opinion of our fathers about our failure by our infirmities.
28.
The most severe awe and order is established to be preserved in the
church, they may be preserved in the meal. Staying in a meal for backup
food should be a continuation of the service. Brethren, feeding the body
with reasonable contentment of the offered dishes, should at the same
time nourish the soul with the word of God, which is read during the
meal. To do this, a deep silence is observed in the meal. If you need to
say anything, it is said very quietly and briefly, so as not to prevent
the hearing of reading 1616.
29.
All brethren should eat food in a common meal, and not according to the
cells, except for patients who are allowed to eat food in the cell, but
not otherwise than with the knowledge and permission of the rector. Try
to be a part of the common meal, without avoiding it for some
unimportant reason, which has the guise of truth: in due time you will
see a special mental benefit from the constant participation in the
common meal.
30.
Eating both meals in meals and in the cells should be the most prudent
in relation to the amount. Initial should eat almost fullness, but not
up to saturation. Fasting, so much useful to the monk subsequently 17,
for the initial should be moderate. If the novelty does not eat food
outside the meal, then such a fast will be quite satisfactory for him.
Eating food in a meal is almost full of fullness for the newlywed
because he is obliged to perform obediences sometimes difficult and for
this purpose not to weaken the bodily forces too much. For the proper
weakening of their quality and quantity of monastic food is enough.
Passions are diminished in the new beginnings not from the increased
fast, but from the confession of sinful thoughts, from labor and from
the removal from the free treatment of others.
31.
Although the use of wine is permitted by the Church Statute at a meal,
it is permitted only for those working elders for whom it is necessary
and useful. For young wine is harmful, because it is offered in a meal
in some monasteries, it is very useful for young people to completely
abstain from wine. “Praise to the monk is abstinence from wine,” said
the Holy Great Simeon the Wonderworker; if, because of the corporal
infirmity, the monk is forced to use it, then let him use little.”18 The Monk Pimen the Great said, “Monachs should not drink wine” 19. “Let the wine beetle gives up youth,” said the Reverend Mark the Ascetic 2020.
32.
In the cells should be engaged in a showerous reading and such
needlework that does not excite addiction to itself. Otherwise, all your
attention will be diverted to the needlework, to which you have a
predilection: God
and your salvation will be made alien to you. Books of secular,
especially harmful to morality, not to read, not even to have in the
cell.
33. Innovatives should not start 21 in the cell of the ambiguity
that is, various objects of whim and luxury. Cellular impairment
attracts the mind and heart of the new beginning, thus, distracts them
from God. In addition, it excites dreaminess, counteracting the prosper
of the spiritual. The best decoration of the monical cell is the chosen
library, which should consist of the Holy Scriptures and the scriptures of the fathers about the monastic life. “It is necessary to have Christian books,” said Saint Epiphanius of Cyprus, “one view of these books averts from sin and encourages virtue” 2222.
The scriptures shall contain honestly, giving honor to the Holy Spirit
living in them. In the elders, known in their special piety and
spiritual succession, the New Testament is placed under the holy icons of 23.
34.
Initial is forbidden to take women, even closest relatives in the
cells; the acceptance of relatives and acquaintances of the males are
initiated to seek permission from the abbot.
35.
Innovatives should not only be protected from the adoption of worldly
people in the cell, but also from the timeless accession to the cell to
each other. The timeless visit of each other to beginnerly serves as an
occasion for them for idle talk, to boldness, to boldness, which is
exterminated in the heart of the newfound fear of God and good
arbitrariness to an ascetic life, the strongest action of passions,
especially despondency, anger and fornication passion is excites. For
this reason, the great elder Simeon the
Blagogevygowy commanded the disciple to his saint Simeon, the New
Theologian, when he entered the monastery, to refuse all acquaintance
outside and inside the monastery. The disciple, carefully fulfilling the
testament of the elder, soon reached a high spiritual success of 24.
36.
Initial! Visit the cella of your priest or your elder for your
spiritual edification and confession of your sins and sinful thoughts.
Blessed is if you find the old man who is knowledgeable, experienced and
well-intentioned: a satisfactory mentor in our times is the greatest
rarity. Reveal the sanctuary of the Celius in which you hear the word of
God that
gives you life. If there is no satisfactory mentor in the monastery,
then more often confess in sins before the spiritual father, and write
the instructions in the Gospels and books written by the Holy Fathers
about asceticism. Cellia will become yours with a haven and a refuge for
you from the spiritual and heartaches.
37.
In the cell should not have any snowfall, no delicacies, especially no
drinks. Not for the fulfillment of carnal wishes, not for the earthly
joys and pleasures we enter the monastery! We enter into it with the
means of true repentance, continuous by entertainment and entertainment,
to reconcile with God and to receive from Him an invaluable gift of
salvation.
38.
Clothes should have, as simple as possible, but decent and neat,
required by the custom and position of the monastery and its
relationship to visiting worldly brethren, whom can be equally seduced
by magnificent and muttish clothes. There are no colored batters and
clutches under the cassocks: such clothes are for those who cry for
their dead soul; they are wearing black clothes, into which men are
clothed as a sign of their deep sorrow. The innovative must observe this
rule, because his soul is consistent with the state of its body and
cannot retain a feeling of repentance when the body is decorated with
lush and shiny clothing. From luxurious clothes are in the new
inauguration and hardening, its flesh comes to life for prodigal
sensations and movements 26.
It is indecent to have a beautiful clothes for a sinner: otherwise he
will be like a clamped and gilded tomb, outside a light and rich, inside
with a stinking corpse.
39.
To the elders should be respected, the hieromonks should be approached
by a blessing with reverence and faith. This should have respect for
duty and out of love, and not by man-greatness or other any inducement
of this age, an alien monastic mood, an alien spirit of the Church.
40.
Brethren at a mutual meeting should adore each other, honoring in the
one’s inner circle the image of God, honoring Christ Himself (Matt. 25:40).
41.
Young people should strive to love everyone in the same way, guarding,
as from a Diavol network, from an exceptional love for any kind of peer
or secular acquaintance. Such love in the young is nothing but the
displeased addiction they strongly reject them from their duties to God 27.
42.
On a mutual date, it must be extremely to bear the sense of touch, to
such an extent that it is by no means to take the brother by the hand;
it must also be removed from other greetings that do not go for the holy
monastic monastery. With rigour observed this storage in ancient
monasteries. His violators were subjected to the Egyptian monasteries,
the best in the Christian world, public monastic punishment. This is
told by the Reverend Cassian Roman 28.
43.
How the greatest danger should avoid acquaintance with that brother who
lives negligently, not out of condemnation of him, no! Another reason
for this is that nothing is so sticky, so not contagious as the weakness
of the brother. The apostle bequeathed: “We
command you, brethren, about the name of our Lord Jesus Christ, to be
dissatisfied with you from every brother a walking, and not according to
tradition, the oath of us” (2 Salt. 3:6). “Beast
a brother shall be called a prostitute, or a vigilante, or an idolater,
or a drunk, or a predator, with one below the least of the poison” (1 Cor. 5:11). Why? For the Apostle says, “Things of the good of the conversation are evil” (1 Cor. 15:33).
Have you met a drunken woman briefly? Know that in his society and you
will be accustomed to drinking. Do you talk to a prostitute often? Know
that he will overflow his voluptuous feelings into you. Friends and
short acquaintances of yours should be those who are all intent is to be
God’s delight. This is what the holy prophet David did. He says of
himself: “The passages in the non-peacefulness of my heart in the middle of my house”; but, despite such non-thug, “the creative crime of hate” of the divine hatred, consisting at a distance from them: “sadded
my sincere tay, this expulsion: proud eye and an inherent heart, with
not like. My eyes are on the faithful earth, to plant with me: walk
along the way illiful, you are the servants of these. Do not live in the
midst of my house, create pride; verb the wrongdoed not correct before
my eyes.Пс. 100:2–27100:2-27). “I am the green of the old friends of yours, God.” 138:17). The Monk Pimen the Great
said: “The conclusion (the end, crown) of the whole instruction to the
new inherited monk: move away from a lean society (acquaintance,
friendship) and hold fast to a good society” 2929.
44.
It should not be at a monastery with an open head: in this is a
violation of modesty and reverence. Also, it should not allow yourself a
cry, unsinkable, excessive free body movements, which upsets the inner
devotion of the new initial, upsets the order of the monastery, disturbs
the tranquility of the brotherhood, leads to the temptation of worldly
visitors to the monastery.
45. Outside the monastery cottage, you can not go anywhere, without first requesting permission from the authorities.
46.
When walking, no one walks alone, but walk and always necessarily
together or three. This decree existed in both ancient and modern
well-equipped holy abodes. They are warned many temptations, even falls.
"Woe to one"! (Ecclesian 4:10)
– When some temptation begins to fascinate him, there is no one to stop
him! Opposite that brother, the Prophets, the divine scripture likens
the firm and high hail (Proverbs.).
47.
Do not like to go to the city, do not like to visit worldly villages!
How not to be damaged by the soul of a young monk or a newcomer who
wants to accept the vows of ionism, from frequent vision to temptations
and from confusion with the temptations to which his heart is still
alive, with which it is fertilized and carried away? If it had not been
able to enjoy the delights of the world, it would not have been
attracted to them. Inoc, who feels an attraction to frequent exits from
the monastery to the world, is wounded by an arrow of the devil. Inok,
who subsequently painful attraction of the heart often leave the
monastery and wander among the temptations of the world, took into
itself an arbitrarily deadly, poisonous arrow, launched into it by the
devil, allowed poisoning it to spill in its soul, poison it. The new
initiated, indescent wandering, must be recognized as incapable of a
monastic life, and prudently from the monastery. The monk who indulged
in wandering, should be considered to be changed to God, conscience, and
vows of monasticism. For such an inonic there is nothing sacred; all
the advisable deeds, all iniquity and atrocity, he considers granted to
himself, being enthusiastic and obscured by the passion of peace, which
acquista-informs in itself the service of all passions. It is necessary
to give special forensic to such an inocus, because he will not stop
making all the evils of the monastery with the help of his unnecessary
connections among the world in order to justify his behavior and to
reflect any attempt to curb his atrocities.
48.
It all depends on the skill. If we are weak, we will receive a bad
skill that will dominate us as a cruel master of slaves. If we coerce
ourselves, we will get a good skill that will act in us as a beneficial
natural property. Choose the useful for yourself, learn to it: the skill
will make the useful pleasant. Let us force ourselves to acquire a good
skill for patient staying in the monastery, leaving it only at least in
need, staying outside him as little as possible, returning to it as
soon as possible. The head of monasticism, the Monk Anthony the Great,
said: “As fish, slowing down on land, die, and monks, being with
worldly people, outside of the cell, lose their disposition to silence.
As the fish tends to the sea, so we should strive in our kelias, so
that, slowing down outside, not to forget about internal storage.”30
From the skill to stay in the monastery, we will conveniently move on
to another, even better skill, to the skill to stay in the cell. Then
the merciful Lord will lead us and the holy skill to be within
ourselves.
49.
Observing prudent silence, who keeps his sight and touch, moving away
from the special love for anyone from the brethren and from the worldly,
moving away from attachment to earthly things, moving away from free
circulation and from everything that is disturbed by modesty and awe
will soon feel the deadness from which life ensures (2 Cor. 4:10).
On the contrary, indulging indulgence, not vigilant, allowing himself
to be addicted and free conversion, will never achieve anything
spiritual, at least he spent a century in the monastery.
50.
Each of the brethren undertakes to attach daily to the miraculous icon
or to the holy relics located in the monastery. It should be applied
with three reverents and in the heartfelt prayer that the saints help to
perform the sight of emianocy for the glory of God, for the salvation
of the soul. Of the three bows, two rely on before kissing an icon or
relic and one after kissing. This is done by reverent monks in all
monasteries, where there are holy miraculous icons or holy relics.
Inonic are applied to icons and relics usually after morning or after
the evening, or after the evening rule.
