Rule of Pentecentenary Assumption Church Sergiev Posad 2012

Pentecent and the Jesus Prayer.

Know that the Pentecostal Day and the practice of the Jesus Prayer is a great mystery of God, known to few people, especially in the present time, which is poor in spiritual life. How to learn the half-noise? Work, pray, if there is a desire and jealousy, it will work out, but just find out its necessary accessories, without which it is not useful, and can be destructive through pride. This is, first of all, humble thinking about oneself, contrition about one’s sins. A heart that is aching, crying, and longing for Christ’s consolation is necessary.

Prayer must come from repentant feelings and a deep consciousness of one’s sinfulness. This is a fence for prayer, a house, a soil on which only it can grow into our salvation. Notice this firmly and hold on steadfastly throughout your life. Don’t strive for a higher world right away - it’s out of pride, it will come on its own in due time.

The Jesus Prayer constitutes the life of our soul, truly, essentially satisfying it for eternity. Establishing her gracious presence in our hearts, she fills us with light, joy, and bliss; collects our thoughts scattered across the face of the earth into one, illuminates our feelings, infuses vigor into our desires and aspirations, and leads us on the path of Divine life. After all, if in this life we ​​do not turn our spiritual powers to the spiritual, and do not teach them to hold on to the same feeling of striving to be before the face of God, then in the future life we ​​will not be able to be in the proper relationship with God.

Meanwhile, it is impossible to be in heaven without prayer. If we do not learn it here on earth, where will it come from there in heaven? And nothing can replace it. It is necessary and requires its own doing. Humble yourself, considering yourself inferior to everyone else, and read the Jesus Prayer constantly. In this you will find eternal life. In vain, some brothers and sisters become discouraged and mourn in vain - thereby killing themselves, and apparently losing hope of salvation, due to their stay in the city or in the village. There is no doubt that it is difficult for you to keep your heart pure and keep your mind sober, because temptations surround you from everywhere, like water surrounding a fish living in the depths of the sea. With all this, we have the testimony of the Holy Fathers that when we are in this world, being, for reasons of prevailing circumstances, in a situation common to all, then the hand of God covers us, so that the name of God is not blasphemed for our sake, and if you look carefully at the course of your life, then you will actually see this.

Therefore, dare, stand and take courage, being in the fire and sea of ​​circumstances and temptations rising up against you from the world, the flesh and the devil. Know that there is no one stronger than the Lord Jesus, either on earth or in heaven! He will create victory for you and no one can resist His Almighty power, just always try to call on His Most Holy Name, terrible for every creature, visible and invisible. Do not leave the Jesus Prayer, and if you leave it for a day, no more, then, when you come to your senses, start again. If someone is distracted from prayer by business, and he grieves that he forgets prayer, and tries to pray, this cannot harm him, because he carries inside, in his chest, the King of Kings, the Lord Almighty, who will easily trample and crush all the power of the enemy.

Archimandrite SERAPHIM. (Glinskaya Hermitage).

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Prayer Rules

Optina cell rule

Optina Pustyn

In addition to church services : Liturgy, Matins and Vespers with Compline, at which all the brethren of the monastery were required to attend, many of them read one chapter from the Gospel in a row, starting from the first chapter of the Gospel of Matthew to the last chapter of the Gospel of John, and two chapters from the Apostle also in a row, starting with the Acts of the Holy Apostles and ending with the last chapter of the Apocalypse of John the Theologian; and the last seven chapters of the Apocalypse were read one per day; then the last of them was read on the same day as the last chapter of the Gospel of John. Upon completion, therefore, the readings of the entire New Testament began again from the first chapters of a new round of reading.

from the Psalter , from the first to the last inclusive.

In addition, they performed the so-called five hundred cell rule in the following order: After three bows, usually prescribed at the beginning of each prayer in the temple and in the cell, with the prayers: “God, be merciful to me, a sinner”; “God, cleanse my sins and have mercy on me”; “Lord, who created me, have mercy! Without number of sins, Lord, forgive me.” In the cell there was also a fourth bow, with the prayer: “My Lady, Most Holy Theotokos, save me, a sinner.” Then came the usual beginning: “Through the prayers of our saints, our fathers, Lord Jesus Christ our God, have mercy on us.” “Glory to Thee, our God, glory to Thee.” “Heavenly King” and so on (as shown in the Sarov Rule) and up to “I Believe in One God.” After this, they read 100 prayers “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” At the first 10 prayers there is a bow to the ground, at the next 20 prayers there is a bow to the ground, at the last, that is, the hundredth, prayer there is a bow to the ground. Then a prayer to the Most Holy Theotokos, placed at the end of the morning prayers and beginning with the words: “My Most Holy Lady Theotokos.” At the end of this prayer, they bowed to the ground. Then they again said 100 Jesus Prayers in the indicated order with 10 prostrations to the ground and 20 bows from the waist, at the last Jesus Prayer - a prostration to the ground, and again the same prayer: “My Most Holy Lady Theotokos,” with a prostration to the ground. The third hundred was performed in the same way as the first and second. The fourth hundred prayers were addressed to the Most Holy Theotokos: “My Most Holy Lady Theotokos, save me, a sinner.” Of this hundred, the first ten prayers were also performed with bows to the ground, the next 20 with bows, and the remaining 69 without bows. The last, hundredth, prayer is with a bow to the ground, and after it, also with a bow to the ground, the prayer: “My Most Holy Lady Theotokos.” Then 50 prayers: “Holy Angel of God, my Guardian, pray to God for me, a sinner”; at the first five prayers - with a prostration, at the next ten - with a bow, and the remaining 35 prayers - without prostrations, only at the last - with a prostration, and again the prayer was read: “My Most Holy Lady Theotokos,” with a prostration. After this, 50 prayers: “All saints, pray to God for me, a sinner.” At the first five prayers, bow to the ground, at the next ten, at the waist; the last prayer - again with a bow to the ground, after which it was again read: “My Most Holy Lady Theotokos,” with a bow to the ground. Then: “It is worthy to eat” and bow to the ground. “Glory to Thee, O Christ God” and dismissal: “Through the prayers of the saints our fathers, Lord Jesus Christ our God, have mercy on us. Amen". On weekdays, all the mentioned bows were performed. On the days of Pentecost, polyeleos holidays, pre-celebration and post-celebration, on days when the great doxology is sung at Matins and prostrations to the ground are abolished in church prayer, they were also abolished in the cell room and replaced with bows. Also, only bows from the waist were always performed on those days when the all-night vigil was supposed to be served. In the last two days of Holy Week, throughout Bright Week and from December 24 to January 7 (Old Style), this cell rule was retained, as well as on Sundays, even if the all-night vigil was not celebrated.

Any change in the composition of this cell rule, its decrease or increase, was left to the will and blessing of the elder or spiritual father.

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February 10, 2014 Source: Publishing Council of the Russian Orthodox Church 2007

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Text of the book “From the Holy Font to the Tomb: A Brief Charter for the Life of an Orthodox Christian”

Pentecostal Rule

Having stood for prayer, first make the “initial bows”, then read the “Initial Prayers” (see above) and after “Our Father”, “Have mercy on me, O God” (Psalm 50) and “I Believe” - slowly say one hundred Jesus
: “Lord Jesus Christ, Son of God, have mercy on me, a sinner,” of which: 10 prayers with bows to the ground, 20 prayers with bows from the waist and 70 without bows, standing straight. At the end of the 1st centenary, bow to the ground and read:

My Most Holy Lady Theotokos, with Thy saints and all-powerful prayers [113]113

Drive away;

[Close] from my humble and accursed servant, despondency, oblivion, foolishness, negligence, and all the nasty, evil and blasphemous thoughts from my accursed heart and from my darkened mind; and extinguish the flame of my passions, for I am poor and damned. And deliver me from many and cruel memories and enterprises, and from all actions[114] 114

affairs, disasters.

[Close] the evil ones, set me free. For Thou art blessed from all generations, and glorified is Thy most honorable name forever and ever. Amen.

Having risen, begin the second and third hundred of Jesus prayers in the same order, ending with a bow to the ground and the same prayer: “My Most Holy Lady Theotokos”...

Read the fourth hundred in the same order, but instead of the Jesus Prayer, say prayers to the Most Holy Theotokos: “My Lady, Most Holy Theotokos, save me a sinner.”

Divide the fifth hundred into two parts, namely: 50 prayers to the Guardian Angel: “Holy Angel of God, my guardian, pray to God for me, a sinner,”

of which: 5 prayers with bows to the ground, 10 with bows to the ground and 35 without bows, at the end with a bow to the ground the prayer:
“My Most Holy Lady Theotokos, with Thy saints and all-powerful prayers...”
In the same order as to the Guardian Angel, say the remaining 50 prayers to everyone to the saints:
“All saints, pray to God for me, a sinner”
(5 prostrations to the ground, 10 bows from the waist, 35 standing) and again the prayer:
“My Most Holy Lady Theotokos.”
with a bow to the ground.

The end of Pentecentenary

“It is worthy to eat as truly...”

to end. Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.

Lord, have mercy (three times).

Bless.

Vacation:

Lord Jesus Christ, Son of God, prayers for the sake of Thy Most Pure Mother and the Holy Guardian Angel and all the saints, have mercy and save me, a sinner, for I am Good and Lover of Mankind. Amen.

You can perform Pentecost any time you are free: the benefit from it is great, for through it a Christian will acquire fervent, unceasing prayer to God. We especially advise those who are zealous for piety to pray at night, as did the prophet David, who rose at midnight to sing praises (Psalm 119:62). Our Lord Jesus Christ spent whole nights in prayer to the Father (Luke 6:12), which all the holy saints did. Saint John Chrysostom admonishes us: “The night was not given for this, that we should sleep all of it... The Church of God rises at midnight, get up too. Then the soul is purer. Get down on your knees, sigh, pray to God to be merciful to you.” And in the church they sing about this: “The night is dark for the unfaithful, O Christ, but enlightenment for the faithful is in the sweetness of Your words”... (5 Irmos, 7 voices of the Sunday service). especially during every morning service.

about the night prayer books:
“Remember, Lord, and in the night those who cry to You, hear (them) and have mercy, and crush under their nose the invisible and fighting enemies.”
However, when praying the night prayer, do not think that you are performing an extraordinary feat: many spend whole nights playing cards, dancing, etc., and do not complain of fatigue.

Note 4th.
In a family, morning and evening prayer should be performed by all family members, if possible, together in the presence of the head of the family, since the family is a
“domestic church” (Col. 4:15) and in it prayer must therefore be done with one mouth, “decently and in order.” ", as in the temple (1 Cor. 14:40). If the head of the family is literate, then he reads the prayer, and if not, then he entrusts it to one of the literate people. At the end of the prayers, children and all younger family members greet the elders, and then each other, good morning, or wish them good night.

Reading the Word of God

“The words that I speak to you are spirit and life”
(John 6:63).

Every Christian should not only pray often, but in addition read or listen to the Word of God, because both prayer and the Word of God in the everyday life of a person serve as the most powerful means for sanctification, enlightenment, edification and, in general, for the work of salvation. That is why the Lord commanded to explore and study the Holy Scriptures (John 5:39) and called those who listen to the Word of God and keep it blessed (Luke 11:28).

Why is reading the word of God so important? Because through it we recognize ourselves, all our shortcomings and vices: the Word of God is the mirror of the soul

(James 1:23), it is then
the “sword of the Spirit”,
penetrating to the separation of soul and spirit. and “judges the thoughts and intentions of the heart” (Heb. 4:12) and, finally, it is food and drink for the soul, which is why the prophet David likened the one who learns the Law of God to a beautiful tree planted by a spring, “which brings forth its fruit in its season” (Psalm 1). Yet this is because all Holy Scripture is inspired by God, every word in it is inspired and warmed by the Spirit of God “and is useful for teaching, for reproof, for correction, for instruction in righteousness (2 Tim. 3:16).

It is especially useful for us to read the Gospel from the New Testament, and the Psalter from the Old Testament. The Word of God should be read immediately after prayer in this order: daily one chapter from the Gospel, starting from the Evangelist Matthew and 2 chapters from the Apostle, starting from the Acts of the Holy Apostles, and then 1 kathisma from the Psalter. But if you don’t have enough time, then read as many poems as you can - at least during the time when you are free. You just need to read the Word of God with humility, with the fear of God and not in a hurry. Taking the book of Scripture, cross yourself, kiss and say the prayer of the prophet David: “Open my eyes, and I will see the wonders of Your law. I am a wanderer on earth; do not hide Your commandments from me (Psalm 119:18-19).

It is in vain that some frivolous people think that if they have read the Word of God several times, then they already know everything and there is no need to study again. Blessed is the man who studies the law of the Lord day and night (Psalm 1). The Word of God is an “Endless Book” in its wisdom and depth: the more you read with humility and diligence, the more the wonders of God are revealed to you, as in the starry sky: the longer you look at the sky, the more stars you see. In the family, like prayer, the Word of God must be read aloud, and at the end of the reading, cross yourself again, kiss it and place it next to the icons, wherever the book gathers dust.

Part two

Love for neighbors

Love for God and love for neighbors are closely and inextricably linked. Abba Dorotheos says that the closer we come to God, the more we become closer (more dear) to each other and, on the contrary, by becoming alienated, disunited in spirit with our neighbors, we move away from God (Dobrot. II, 617). “God himself is Love” (1 John 4:16), and all relationships of a Christian to his neighbors, i.e. to all people (Luke 10:30-37), must be based on love, warmed and illuminated by it. The Apostle Paul says that all the Commandments of God can be concluded in one word: “love your neighbor as yourself” (Rom. 13:9; Gal. 5:14). This is understandable: we can prove and demonstrate our love for God only through love for our neighbors, for “he who does not love his brother whom he sees, how can he love God whom he does not see?” (1 John 4:20). But it must be said that love comes in two forms: earthly love

(natural) and
heavenly (gracious) love
, and they cannot be mixed with each other in any way: as much as heaven is higher and purer than earth, so gracious love is higher than earthly love; earthly love is inherent in sinners, pagans, and even animals, but gracious love is found only among Christians. This love “is the totality of perfection” (Col. 3:14) or the crown of Christian virtues and it is directed not only at close people, but also at enemies and criminals in the consciousness that in the latter there is the image of God, although darkened, and that the “prudent thief” entered paradise first. Grace-filled love is higher than all feats, higher than the gift of prophecy and miracles; it never ceases, for it is stronger than death, it surpasses every title, because it leads to the very Source of Truth and bliss (1 Cor. 13). This love is as high as the sky, wide and deep as the sea: it reaches everyone, it contains everyone. Whoever has such love is a true disciple of Christ (John 13:35), and whoever does not have it at all is a walking corpse, a “waterless cloud” and remains in death (1 John 3:14).

Love is manifested, as the Lord Jesus Christ pointed out, in works of mercy (Matthew 25:32-46), in feeding the hungry, giving drink to the thirsty, clothing the naked, sheltering the homeless, visiting the sick, etc. - these are works of bodily alms ; but there is also spiritual alms, for example, to turn a sinner away from sin, to teach the ignorant truth and goodness, to give good and timely advice to one’s neighbor, to pray to God for one’s neighbor, to comfort the sad, not to take revenge for evil, to forgive insults from the heart, to avoid slander and disputes, to be an example for others in behavior, etc. and do all this not with conceit, not pleasing yourself, but to God, do it in the Name of the Lord Jesus Christ (Col. 3:17) by virtue of unity with Him and out of love for Him, as He says: “They did it to Me.”

Our unity with the Lord is the closest and most mysterious, and in Him with all our brothers: He is the Head, and we are members of His Body (Church), and moreover, we are all truly half-brothers,

because we all feed, we are quickened by the One Blood from the One Chalice.

Christians have the closest connection with each other, “therefore [due to such unity] if one member suffers, all the members suffer with it” (1 Cor. 12:26). Consequently, whoever does not have the spirit of compassion and active love, although he is called a Christian, must himself understand that he has essentially fallen away, like a dead member, from the common Body of the Church: after all, we are obliged to “rejoice with those who rejoice and weep with those who weep” (Rom. 12, 15). In particular, Christian love is manifested in the fact that it “rejoices in the truth” (1 Cor. 13:6), that is, it reveals:

a) Truthfulness,

seeks the truth, defends it: the Lord is the Truth and the Christian is the son of the Truth, on the contrary, the devil is the father of lies and everyone who loves lies is the son of the devil. However, truth must obey the law of Christian love and wisdom, as it is written: “mercy and truth meet, justice and peace kiss each other” (Psalm 84:11).

Naked truth, not warmed by love, can sometimes be harsh and cruel for the weak, like a bright light for a sore eye, that is why silence is “golden”, that is why the Lord Jesus Christ Himself in other cases was silent and did not answer the question, and He commanded us : “Do not cast your pearls before swine” (Matthew 7:6).

So, not every truth is not always useful and appropriate, which is why it is said: “be wise.”

b) Honesty,

as the sister of truthfulness, manifests itself in all our relationships with our neighbors for their benefit, not only in external form, but also in spirit: an honest person protects his honor insofar as he protects the honor and well-being of others, because “love does not seek its own! ..” (v. 5)

c) Peacefulness

is the property of the true sons of God, in the image of the Son of God, who descended to earth to restore peace on earth: “Glory to God in the highest and peace on earth!..”. A lover of peace not only avoids quarrels and disagreements, but also reconciles those at war: “love is not irritated, it does not think evil” (v. 5).

d) Courtesy

manifests itself both in respect for the personality of each person and in respect for elders, and in the spirit of Christian humility - in recognizing everyone as their best, “doing more honor to one another” (Rom. 12:10), therefore it is necessary when meeting to bow to the first, to greet the first to the other, to the first to give up a place for another, etc., for “love is not exalted.” (v. 4.)

d) cordiality,

or
friendliness,
is the warmest and brightest expression of Christian love in our ordinary, everyday life: in every visitor, guest or person he meets, he sees his dear brother, whose shortcomings he does not notice and easily endures them, and everywhere, even in outcasts, he knows how to find something or kind, reconciling;
He who is hospitable with his faith in the honor of every person awakens the conscience even of the dishonest: “love covers all things, believes all things, hopes all things, endures all things” (v. 7). “Be kind to one another with brotherly love”
(Rom. 12:10).

These are the main aspects of Christian love, which, like a precious stone, shines with different rays or overflows of spiritual beauty.

Should everyone be loved equally?

Christian love has many stages of development. Beginning with compassion or regret, in its highest development it turns into self-sacrifice, into a decisive readiness to give one’s life for others (John 15:13).

Should everyone be loved? Yes, everyone, but not everyone with the same love.

There are false teachers who say that "all men are equal"

They argue that everyone must therefore be loved equally, and therefore, according to their teaching, there should not be a predominant love for one’s Motherland, for one’s fellow tribesmen, co-religionists, and so on.

To this we say that the most harmful lie is the one in which there is part of the truth; so is the assertion that all men are equal.

And the real, complete truth is that all people are equal in one respect and unequal in others.

All people are equal, because they are all created by One Creator, from the same dust, have a homogeneous soul, and the Lord Jesus Christ suffered on the cross for all people.

But people are not equal in other respects: firstly, the Lord Himself testifies that He did not give all people the same abilities, “talents”: some 1, some 2, and some 5 talents (Matthew 25); secondly, not all people are equally successful in developing their virtues (talents): some are wicked and lazy slaves (v. 26), they do not acquire anything good either for themselves or for society, while others bear many fruits and beautiful, and for this reason the Lord Himself exalts them above other people, “puts them above many” (v. 23); some are rulers, others are subordinate (Rom. 13); thirdly, some people “sit in darkness and the shadow of death” (pagans), while others - Christians - are illuminated by the light of the Gospel, sanctified by the Holy Spirit, they are joint heirs with Christ, children of the Heavenly Father, and not children of wrath...

There are righteous people and sinners. And although the Lord came to earth “to save sinners” and did not disdain, did not shun sinners, wanting to save the lost sheep, “His image, corrupted by passions” in sinful people, nevertheless the Lord did not at all show the same love for everyone without distinction. He had a friend, Lazarus, and He loved his entire family with a love preferable to others.

From all the Jewish people, the Lord chose 12 close disciples, but among them there were even closer ones to Him: Peter, James and John, and of these three the most beloved was the Apostle John (John 21:30), of course, because he himself John was more than anyone filled with love, he burned with it, which is why he received the name “Apostle of Love.” Yes, and it would be contrary to the justice of God to show the same mercy and love to sinners and righteous people, which is why it is said: “The Lord loves the righteous” (Psalm 145:8), and in other places of Holy Scripture it is written that “God resists the proud” that before the Lord are abominations - “the proud in heart,” “the deceitful of heart,” “the depraved,” “the workers of iniquity,” and that “the wrath of God is revealed against all who suppress the truth in unrighteousness” (Rom. 1:18), why on the day of the righteous judgment of His first The Lord will call “blessed His Father,” and the latter “cursed” (Matthew 25:41), rejected from His love, worthy of the fire of hell. Fourthly, we must love our fellow tribesmen and fellow believers with preferential love, according to the demands of reason and conscience: the Lord Jesus Christ, who came to save the world, first of all, sends the apostles to preach to the fellow tribesmen “the sheep of the House of Israel” (Matthew 10:6); and He, who predicted the destruction of the cities of Chorazin, Bethsaida and Capernaum, a death worse than Sodom and Gomorrah, predicting the death of Jerusalem, shed pure tears for the capital of Israel (Luke 19:41).

And the Apostle Paul clearly testifies that out of love for his native Jewish people, precisely for the sake of saving the Jews, he “desired to be excommunicated from Christ” (Rom. 9:3), if only they would be saved! Why are we commanded to do good to everyone, but especially to those of our fellow believers (Gal. 6:10). Fifthly, by the same nature we undertake to love with special love all relatives, and vice versa - “who about our own (by faith) and especially about those at home

(for relatives) does not care, he has renounced the faith and is worse than an infidel” (1 Tim. 5:8).

Thus, the same love for all people is unjust, unnatural, and contrary to the Word of God. Therefore, in the following chapters we will talk about the special responsibilities of a Christian in relation to family, society and the state.

Family

The family is the basis of any society and state, and the meaning of the family can be compared to a cell of a honeycomb in a beehive: each hive with a queen, or queen, at its head is like a state, each individual layer of honeycomb is like entire societies of villages and cities, and each cell is like a family. If the cells are healthy and have a sufficient supply of food, then the entire hive is strong and prosperous. It’s the same in the state: everything depends on the spiritual and material well-being of individual families. Families have the same importance in relation to the Church of God: if families are pious and religious, then the Church of a given parish, diocese and state will flourish, “like the crown of the Lord.”

From this it is clear how important correct education or the organization of all family life in society is for the Church and the state. Therefore, the Church of Christ raises to an extremely great height the dignity and significance of the family and sanctifies all relationships of family life. Thus, according to the view of the Church, every pious Christian family is, in turn, a “domestic church”

(Phil. 1, 2). In the Church the Head is Christ, and in the family the husband is the father. Just as the gracious union of Christ with the Church is based on love, so exactly the Christian union of father and mother is based on gracious love (Eph. 5:25); just as Christ leads the Church to holiness and salvation, so a father must lead his entire family from earthly well-being to the Heavenly Fatherland: this, that is, eternal salvation, is the main goal of the Christian family (Eph. 5:27).

Just as the Church prays at certain times in churches, glorifying God “with one mouth and one heart,” so in the family prayer should be performed at certain times (morning, evening, etc.), together by all members of the house, under the leadership of the head of the family. Then it should be noted that the love that binds the family together among Christians does not stem from passion or habit, but is based on love for Christ and is sanctified by this love: therefore it is said that “whoever loves father or mother, son or daughter” more than Christ, he is unworthy of Him (Matthew 10:37). That is why the Lord says that he brought “a sword to earth” to separate a son from his father, a daughter from her mother, etc. (Matthew 10:35), because many unenlightened spiritually relatives will demand and have demanded that so that they are loved and obeyed more than Christ, and so that for their sake they do not fulfill the Law of Christ; Thus, for a Christian, “his household became enemies” (Matthew 10:36) of his salvation. In such cases, for a true Christian there is no hesitation and choice between earthly love for man and heavenly love for Christ, since Christ is the Sun of Truth - He is Truth and Life, without Him there is darkness and eternal torment... A Christian will readily endure torment for Christ even at the hand of his relatives (Matthew 10:21).

As for the mutual relations between husband and wife, we have already said enough about this in the chapter on marriage; Now let's focus on raising children.

Parenting

Just as the marriage of Adam and Eve was blessed by God, so Christian marriage receives Divine grace for the blessed birth and raising of children.

A good upbringing is the most valuable, the greatest treasure that parents can and should give to their children: a stupid, ill-mannered son has no use for wealth.

If we adore great artists and praise them for giving us beautiful paintings or sculptures, then how much more respect do those parents deserve who gave the Church, society and the state good, useful sons. Their memory lasts forever.

When do parents need to start taking care of nurturing the character and inclinations of their children?.. We answer: from the time when they are in the womb,

for it has been proven both by science and by observant people that the mood and behavior of the mother during fruiting affects the inclinations of the child in the womb, especially in the second period of pregnancy. If a parent is in a quiet, peaceful environment, experiences good impressions during pregnancy (it is important, for example, for her to often see the quiet light of a lamp, read the Word of God and prayers more often, speak and partake of the Holy Mysteries), then this quiet, bright mood forms the basis of her character unborn child; if the mother, on the contrary, becomes irritated, indulges in excesses or passions, then all this will have a bad effect on the baby’s soul. Not only the mother herself, but also the husband and everyone around the pregnant woman should remember this, and try in every possible way to protect her peace and promote her good mood, as a pious Christian.

This prudent influence on the child’s character continues continuously from the first days of his birth, both during his unconscious life and his further conscious life. Before the farmer begins to sow seed on the field, he prepares the arable land for sowing; - this is exactly what prudent parents do with the soul of a child, preparing it for the time when it begins to consciously perceive the good seed, the good word.

Until the age of 2-3 years, especially in the first year, the child lives with impressions that, like the layers and fertilizers of arable land preparing the future harvest, fall on the soul and prepare the child’s future character and receptivity. Those parents who do not pay attention to raising a child in the first months and years of life and wait for the onset of 5-7 years of life are cruelly mistaken: they are like those who want to sow seed on unprepared arable land or virgin land. Therefore, before the child begins to utter the first words, it is necessary to give his soul, from the first days of his life, more bright impressions: let him not see angry faces, do not hear angry exclamations, let him be brought to icons more often, and brought to the holy temple more often for Holy Communion: The Holy Mysteries impart grace-filled powers to the soul of the child, according to the faith of the parents. Let the first words that a child learns be holy words, or those closest to the soul: “God”, “mother” and the like, and when he learns whole phrases, then let his parents teach him not jokes, fables, or poems, but short prayers that will not interfere, but, on the contrary, will help the study of sciences and human wisdom in due time. The Word of God speaks about such upbringing of children in the spirit of religiosity and churchliness: “Fathers. bring up your children in the training and admonition of the Lord” (Eph. 6:4). The Word of God is immutable and saving!

Whoever is brought up religiously under the influence of the Word of God and the Church will be a respectful son, a useful member of society, a dear friend, a diligent worker, etc.; because he founded his life not on the quicksand of changeable human rules and teachings, but on an immovable stone - Christ. Such a person will stand during life’s downfalls, disasters, and trials (Matthew 7:24-27). He will be forever grateful to his parents for a strong foundation, for religious upbringing (1 Pet. 2:4).

What is the essence of religious education? It consists in planting the “fear of God” in the child’s soul,

that fear, which, according to the Word of God, is “the source of life”, “the beginning of wisdom.”
This “fear of God” is completely different from that painful feeling of fear that we know: in the first there is not even a drop of slavish fear, for “in love there is no fear. because in fear there is torment” (1 John 4:18). The fear of God is combined with joy
and is nothing other than the deepest reverence for God, a thirst to please Him and fear of breaking His Commandments, which is why it is sung in the sacred hymn: “work for the Lord with fear and
rejoice in Him with trembling.”
All the Heavenly Powers are filled with this awe of God: the Cherubim and Seraphim, flaming with love for the Lord and “hiding their faces” in reverent awe (see the Cherubic song of Holy Saturday).

The rooting, planting of such a saving fear of God in the soul of a child is that: 1) parents teach the child by word and by their example to worship and reverence for the Lord.

They bring the child to the icons, bow his head in front of the image and bow to the shrine themselves. Then they teach him short prayers and pray with him in the morning, in the evening, before and after meals. 2) They often carry it to church for Holy Communion; 3) explain to the child the properties of God’s omnipresence, justice, goodness, etc. and they inspire him that God sees everything and punishes for bad, and rewards for good; 4) introduce the child to the content of God’s Commandments, talk about relationships with others and teach him obedience to the statutes of the Church, forcing him to abstain and fast from an early age; tell the child briefly in childish language the most necessary things from sacred history and the lives of the saints; 5) closely monitor the child’s behavior, encourage him to do good, eradicate hypocrisy or hypocrisy, reprimand him for his misdeeds and approve him for everything good. Parents should not irritate their children (Eph. 6:4) by being picky, quarrelsome, forbidding them innocent fun and rebelling against the playfulness that is natural for age; but injustice towards children is especially harmful, which devastates the child’s soul, undermines the most valuable thing in it - faith in goodness and truth, and eliminates the strongest incentive for initial perfection - the behavior of the parents themselves - trust in them.

Corporal punishment should be eliminated in every possible way: a good owner avoids using even a twig against livestock. If the word does not work on the child and corporal punishment is inevitable, then let the child understand in advance that he himself forced the parents to do this and that they are fair in punishing him. 6) Accustom children to work and physical labor, protecting them from effeminacy and idleness.

After homeschooling, you need to send your children to school, but even then do not abandon educational concerns about them.

The soul of a child is responsive to all that is good and beautiful, and the child with his heart is able to perceive many things, even abstract ones, which parents often do not realize, assuming that all this is above his development: let parents firmly remember that the human soul is “Christian by nature” ,

and may they never forget the touching words of the Lord: “I praise Thee, Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and prudent, and revealed them to babes” (Matthew 11:25). That is why it happened, as the lives of the saints say, that children – Christians and infants by faith, that is, commoners – amazed the pagan sages with the purity, depth and height of their knowledge of God!..

So, parents, don’t be late, but raise your children on time and correctly, so that you can fulfill your main purpose and not subsequently experience deep sorrow and suffering from your spoiled children: “Aren’t you causing yourself grief by the unbridledness of your son?.. When the field it was easy to cultivate his hearts, then you still had to pull out the tares”... (St. John Chrysostom). For your children, you are on earth an image of God’s judgment: you reprove their behavior, punish or reward them, and convey to them God’s blessing.

Good children are the praise, consolation and reward of their parents, and evil children are their punishment, shame and torment. On the other hand, a person does not thank his parents so much until his death for anything, as for the fact that his parents at one time gave him a religious education, alien to hypocrisy and hypocrisy (see note 3).

Note 1st.
Those properties or virtues that should be cultivated in the soul of every Christian will be discussed in more detail in the chapter: “Responsibilities to oneself.”
Note 2.
According to the teaching of the Word of God, our servants are not strangers to the family, but, as it were, its younger members - “household members”;
therefore, they must be treated not only fairly, but also with love, as brothers (Phil. 16), caring for their moral and spiritual progress. A good Christian cares not only about the well-being of his servant, but also that he reads a good book, goes to God’s temple, fulfills the duty of a Christian, and the like. Note 3.
Hypocrisy, or hypocrisy, lies in such a disastrous direction of the soul in which a person only wants
to seem good, and not really be one. The hypocritical wear a mask of virtue; they are “wolves in sheep’s clothing,” or “painted coffins,” full of abomination and impurity inside, as the Lord Himself called them. Being merciful and long-suffering towards sinners in general, Jesus Christ turned away His Face and poured out righteous anger on the hypocrites: “Woe to you, scribes and Pharisees, hypocrites” (Luke 11:44)... The first hypocrite is the devil, who skillfully puts on the mask of our goodwill and even transforms into a bright angel (2 Cor. 11, 14). All evil, hypocritical souls, which will especially multiply on earth before the end of the world, are likened to the devil. Hypocrisy is so destructive because it is alien to repentance and the spirit of that humility, under the influence of which the holy Apostle Paul contritely called himself the first sinner (1 Tim. 1:15). Humility is the leaven of righteousness and salvation, and hypocrisy is the leaven of lies and destruction.

PRAYER RULE

If you happen to omit a rule due to some blessed fault, then do it with humility and repentance, but also be careful, i.e. so that it is not for the sake of laziness (St. Lev, 20).

* * *

If you follow the rule in the house, then do not apply anything more than that, and when you have the strength, then at least add two kathismas of the Psalter per day for one Great Lent. But when you go to church for the first and last week, then leave all the rules except the Apostle and the Gospel. Regarding bows, I will tell you: just as in the first and last week they will put bows on the clock in the church, so you put the required ones... namely: “Lord and Master of my life...” and so on, except - nothing (St. Lev, 20) .

* * *

Out of your unlimited goodwill and faith, deign to ask my thinness, what rules should you follow while your life continues in the world. But, oh dearest one, your question is useful and praiseworthy, but on my part it is not enough to give an answer to this... since I don’t know all your necessary activities, and I understand poorly. And besides, in part, it is clear from your letter that you, due to your jealousy and the excessive zeal burning in your hearts, yearn from someone to confirm your intention to accept the rules... more things to read and more bows to make. But I, although everything is bad and indecent, but, living in a monastery, you already get close to the people, I partially experienced, but most of them I saw first and crawled, that is... they made a lot of bows and from (excessiveness) their feelings were confused... And I, indecent, considering all this... reminding St. Isaac the Syrian and John Climacus and other saints, moved by the Holy Spirit, they wrote for us to walk the royal path (that is, to choose a moderate life for ourselves, to be content with moderate rules), St. Isaac the Syrian from the Word of the 71st: a weakened soul will follow - frenzy of thoughts and... immeasurable work - despondency, and despondency - frenzy. But frenzy is jealous of frenzy; the first frenzy will be followed by the war of fornication, the second will be the abandonment of silence and moving from place to place, but there is no price for moderate and laborious work (St. Lev, 20).

* * *

Let it be known to your love that the rule of the holy fathers was entrusted to monastics and others in the world to silently and serenely continue a pleasing life for those who wish, solely so as not to be idle...

You, most dear ones, do not be surprised that you were allowed laziness and relaxation, but also thank the Lord that He did not allow you to rule yourself and become arrogant, but the only thing that was allowed was so that you would recognize your weakness and insignificance and would not philosophize, as it is not appropriate to philosophize, but, according to the apostolic testament, to behave humbly and so on... However, when free time allows you and you wish to carry it out correctly, I consider this to be useful and edifying to the soul... pass on as holy obedience. And when for some reason you miss it, you will fill it up with secret confession, and in the same way you should understand about abstinence, in every possible way, so that those who strive against laziness and sleep will be forced to stay awake (St. Lev, 20).

* * *

Our God-bearing fathers... also established cell rules, against the strength, ability, and will of each, and they passed: some many... some less, others even less, depending on the extent of their strength and at the discretion of their mentors (St. Macarius, 20) .

* * *

The main thing is to have in the subject to fulfill the rule with humility and not think about yourself that “I fulfill the rule - and that is enough for me.” I wrote to you that although you will correct the rule, but will not force yourself to patience, humility and love, obedience and other virtues, then rules alone will not bring you any benefit. This is why they rule, so that when we engage in them, we have less idleness and inclination toward sins and pray in order to correct our lives according to the commandments of God. For without love and humility, none of our deeds and exploits are pleasing to God. Condescending to your concern, I advise you, in addition to the church rule, to read one kathisma in your cell, and if you were not in church for the rule of canons and akathist, then you can read them, which according to the order of your monastery they read in church, the five hundred rosary rule , about which you heard from us, two chapters from the Apostle and one chapter from the Gospel, and all this should be done without exaltation or opinion, but with a contrite and humble heart. Use other free time to read fatherly books and do handicrafts. And when in communication with your neighbors, recognize the effect of your passions, resist them and, recognizing your weakness, humble yourself (St. Macarius, 20).

* * *

And about the rule for N. I wrote to you that I cannot give rules to anyone, I myself am in laziness... If we rely on our own rules, but morality will not be corrected, i.e. humility, meekness, love, patience, generosity, then no rules will benefit us. But by this I do not reject the rule, but moreover, strength is given to him (St. Macarius, 20).

* * *

You must fulfill the rule in due time, and if for some reason you do not correct it, you must repent and acquire humility, and not correct it the next day - this means that we do not want to recognize ourselves and humble ourselves, but in order to not be in debt to God, and we think this calm down (St. Macarius, 20).

* * *

In your present vain time, if you happen to fail to fulfill the rule, then do not be embarrassed, but replace it with humility (St. Macarius, 20).

* * *

Try to fulfill the rule, reading the Psalter orally, the established canons and the rosary rule, and all this with great humility and self-reproach, not as if you were doing something good, but doing something that should be done. But I don’t recommend raising your mind to heaven; As I personally told you and wrote repeatedly, I repeat now: this is sheer delight (St. Macarius, 20).

* * *

Reading the rule: you must read with humility and fear of God, not so that people will praise, but so that they will listen to something, and if when you get carried away and accept praise, immediately look at yourself (St. Macarius, 20).

* * *

It is better not to abandon the small [rule] than to take on the great (St. Macarius, 20).

* * *

Cell rules must be observed, but with reasoning, i.e. not arbitrarily, but on the advice of the spiritual father, but one should not rely on rules alone, but most of all lead oneself in everything with humility (St. Macarius, 20).

* * *

The Lord will not exhaust the rules, especially from the sick and weak, but humility is always necessary, it will also make up for the lack of rules. What humility consists of is to consider yourself the worst of everyone, not to judge anyone, not to grumble, etc. (St. Macarius, 20).

* * *

You become burdened with work, so that you leave both the rules and the reading behind: you yourself are to blame for this, although you make the house of God beautiful, but everything must be done with reason and in moderation, you did not take the work for a long time (St. Macarius, 20).

* * *

Are you asking about a clear rule: when someone gets in the way of finishing, then it’s supposed to start again? This is unnecessary, but to continue and finish. What great thing should we undertake? Well, they didn’t finish a little, they prevented you from finishing a little and being peaceful, and if you start again, a murmur will be born, if you don’t do it, there will be confusion (St. Macarius, 20).

* * *

This rule may seem small to you, but I believe that the Lord will accept your will if you follow the reasoning described above: not fulfilling in quantity, but striving for quality, rejecting the arrogance that creeps up from the enemy, and observing in every possible way to see your own badness and lack of fulfillment of the commandments of Christ, which can only be healed by repentance and humility (St. Macarius, 20).

* * *

I see that you are only concerned about the fact that you will not correct the rule of the cell: but do not grieve in the least about correcting the rule of Christian life according to the commandments of God (St. Macarius, 20).

* * *

If you have time for the cell rule, correct it in your own measure, and also in the reasoning of book reading and writing. When another occupation does not allow you to do much, leave it quietly for the sake of obedience. You and your brothers work as hard as you can, and not too much, so as not to become discouraged from excess. Be careful in your words and beware of your brothers. Whatever consolations happen, with the blessing of the elder, use for the glory of God. For God’s sake, endure opposition and shortcomings (St. Moses, 20).

* * *

You ask how the rule should be fulfilled during Holy Week. In our country they don’t read anything in the morning, but in the evening they read the Easter hour, the prayer “Lord, more loving of mankind” - and that’s all (St. Hilarion, 20).

* * *

I asked - when you are not at church services, what should you read at home? When you are not at Matins, the cell rule is as follows: morning prayers, twelve psalms, akathist for the day, a canon for the voice of the week and the day of the Mother of God from the evening and the first hour. – And when you don’t go to mass, the 3rd and 6th hours must be read with pictorial ones. Instead of Vespers, when you are not there - the 9th hour, 12 psalms, the canon to the Guardian Angel (and when you don’t read the akathist in the morning, you can read it right away) ... Little Compline, prayers for those coming to bed, two chapters from the Apostle and one of The Gospels and “Lord, Lover of Mankind,” “Loose, Leave,” “Those who Hate and Offend” and “Everyday Confession.” - While you read the kathismas, you can commemorate on one glory - health, and on the other - the repose of whomever you wish (St. Hilarion, 20).

* * *

First of all, do not abandon the church rule, then perform cell service, and then pray with zeal (St. Ambrose, 3, part 2).

* * *

In the “Philokalia” there are names of wise ascetics who performed a small, ordinary cell rule every day, and spent the rest of the day and night on the Jesus Prayer. But you, out of habit, suddenly cannot move on to this, at least don’t be embarrassed when it’s inconvenient for you to complete your entire rule, and especially don’t force you to re-read the same thing when the enemy brings oblivion, and sometimes it happens from fatigue and exhaustion, as Gregory of Sinaite explains that when performing a long rule, there are soaring and dissipation of thoughts.

It is truer and more useful to reproach yourself for inattention and reconcile yourself. It is said that no flesh will be justified by works, but only by the faith of Jesus (see Gal. 2:16) (St. Ambrose, 3, part 2).

* * *

You shouldn’t say to [an occasional visitor]: “I’m going to do a rule,” but say: “I’m going about my business.” Otherwise tell her: “Let’s read the akathist to the Kazan Mother of God” (St. Ambrose, 2, part 2).

* * *

It is better to correct the clear rule in the usual way, because it is better when the source flows continuously, even a little, rather than a lot with interruptions (St. Ambrose, 3, part 2).

* * *

When someone performs the cell rule and in the midst of it feels a special mood of spirit for the Jesus Prayer or for the teaching in any saying of Scripture, then he can leave the cell rule for a while and take up one or the other of what has been said. This is what experienced fathers teach us (St. Ambrose, 3, part 2).

* * *

[The rosary rule] must come before everything except the Church. It’s better to leave something else, but the rosary rule, even if it’s a single one, try, except for holidays, to say the Jesus Prayer every day and say the Jesus Prayer more often - this is most necessary (St. Ambrose, 3, part 2).

* * *

Having finished the rule of prayer, you can pray for which zeal will come (St. Ambrose, 3, part 2).

* * *

When the desire comes to pray among the rules with a special prayer and with bows, then there is no need to interfere with such a mood (St. Ambrose, 3, part 2).

* * *

[You write] ... to allow you to leave your usual rule for your entire trip to N. May God bless you to leave the usual rule and constantly adhere to the Jesus Prayer, which can calm the soul more than performing a large cell rule. One of the former experienced elders named Vasily explained it this way: “He who adheres to a large cell rule, when he fulfills it, is instigated by vanity and conceit, but when for some reason he cannot fulfill his rule, he is embarrassed. But he who constantly adheres to the Jesus Prayer equally remains in a humble mood, as if he were doing nothing, and has nothing to ascend with” (St. Ambrose, 3, part 2).

* * *

You ask permission to leave forever the reading of the four kathismas of the Psalter, which you were sure to read. God bless you to leave. The Lord does not require anyone to perform feats beyond their strength and capabilities. You began to complain about weakness of the head, and, moreover, you are the abbess, obliged to oversee the behavior of the sisters and the external affairs and needs of the monastery; How is it possible for you to carry out the great rule in your cell? The ancient fathers and deserted ones were content with reading 12 psalms in the morning and evening, and spent the rest of the time on needlework, reading spiritual books and the Jesus Prayer (St. Ambrose, 3, part 2).

* * *

You should not leave handicrafts, but should only do them at a decent time, without leaving the rosary rule and other prayer readings, from which the enemy distracts you, because everything blessed is of significant benefit to the monk, therefore it can be difficult and, as it were, inconvenient to do it, and It’s as if everything and everyone is interfering with this. The causes and severity of such inconveniences are the enemy’s trick and distraction, since he does not like everything blessed. Knowing this, be compelled to fulfill what is prescribed with blessing, and do not abandon the oral Jesus Prayer (St. Ambrose, 3, part 3).

* * *

You write to me about your painful condition, that you are extremely exhausted, and yet the common meal cannot satisfy you, as a result of which you often grumble. And despite such exhaustion, you have imposed on yourself the feat of going to all church services and, in addition, every day in your cell you read the akathist, the Gospel and the Psalter chapter by chapter, as a result of which you have no time to rest and no zeal for obedience. If you are sick, you may not go to church services on weekdays at all, because you can only remain healthy until the Six Psalms if you are obedient. I advise you to completely abandon the cell rule that you have imposed on yourself and use this time for rest, then you will be more willing to obey, and your spirit will be calmer (St. Ambrose, 3, part 3).

* * *

You are all concerned about the minute precision of the rule. Take more care of the quality of prayer and spiritual peace, but otherwise the sick should be more humble (St. Ambrose, 3, part 3).

* * *

You are allowed to fulfill the double cell rule only in such a case when, after completing everything, there is still strength and time left, and if you are weak, it is enough to do it once (St. Ambrose, 3, part 3).

* * *

In general, I will note to you that you are always branching the path of piety. This path is simple, but for you everything turns out to be somehow complicated and petty, you keep worrying about petty details and rules. I have already said... the sick and weak regarding external labors and exploits must work as much as they can, taking into account both their weakness and their strengths, and then the main rule for them is gratitude and humility, i.e. so that they can endure the illnesses and infirmities sent to them not only without grumbling, but also thank God for everything, and in their faults humble themselves before the Lord and people (St. Ambrose, 3, part 3).

* * *

Before the All-Night Vigil, should you go to Compline, when it happens separately - in this regard, consider your strength. After the all-night vigil, when she departs late, you can read the end of the prayers for sleep for those coming (“Vladyka, Lover of Mankind, is this bed really for me...”). You can read the canons before the all-night vigil, as long as you have time (St. Ambrose, 3, part 3).

* * *

They don’t enter someone else’s monastery with their own rules, and they don’t come to a monastery with their own rules. The main thing for you is to obey the monastery authorities wisely according to God and adapt to the general order, but privately do what you can in simplicity, and the Lord will accept even small rules that are performed with humility. The importance is not what rules we follow, but how we follow them. You are still grieving in bewilderment that maybe you are doing something wrong. Saint Climacus says that to doubt and remain perplexed about anything for a long time is a sign of a proud and glory-loving soul. You write: even the healthy are attacked by laziness and weakness. But a healthy person can be forced, but a sick person, if he is forced beyond his strength, there is embarrassment upon embarrassment, according to St. Isaac the Syrian. For a patient to set different rules for himself means never wanting to get out of an embarrassed state. You often ask me, but you don’t listen to my words and keep clinging to your wisdom. How many times have I told and written to you that the frail and weak, as St. John of Damascus says, need humility and gratitude most of all (St. Ambrose, 3, part 3).

* * *

I am sending you a piece of paper with the meaning of the canons, as they are read in our monastery. If you listen to any of the above in church, you no longer need to read it in your cell, and if you don’t read it in church, you can read it in your cell if you have the time and energy. And if, when you don’t have time to read something due to weakness and other circumstances, then do not be embarrassed, but replace it with humble self-reproach (St. Ambrose, 3, part 3).

* * *

By virtue of the establishment of the holy fathers, one should devote the morning until noon to prayer, and then take care of revealing thoughts to the elders and talking with them. The last word may include reading the patristic writings (St. Ambrose, 3, part 3).

* * *

You wrote that when you are sick, it is difficult for you to bow to the ground, and you ask: what should you do?.. it is harmful to force a weak body beyond its strength and that this only results in embarrassment upon embarrassment. If you cannot make prostrations, make bows at the waist, either standing, sitting, or even lying down, say a prayer, and instead of bowing, at least make the sign of the cross at the first 30 prayers of each centenary when fulfilling the inaccurate five-hundred rule (St. Ambrose, 3, part 3 ).

* * *

There can be no benefit in lingering on rules and posts alone, as you can now see for yourself. If one sees the light in the other’s cell at night, she herself will bow and bow, and there, maybe, the lamp just lit up brightly, and if you only compete with each other in this, then there really can be no benefit. The Lord did not say: “If you want to enter into eternal life, fulfill the rule,” but: If you want to enter into eternal life, keep the commandments

(Matthew 19, 17) (St. Ambrose, 3, part 2).

* * *

You write that sometimes you add extra bows to the usual rule from zeal to fatigue, and then you don’t even follow the usual. It is more beneficial to constantly continue moderate work than sometimes to do unnecessary things, and sometimes to abandon what should be done due to excessive fatigue. It is not in vain that the Holy Fathers write: “There is no price for moderate work.” During the feat of prayer, we must first of all take care of getting rid of the bad and harmful qualities of holy fools, so that we do not hear: Why do you call Me: “Lord! God!" - and you don’t

commanded by Me about peace and holy attitude towards everyone (Luke 6:46) (St. Ambrose, 3, part 2).

* * *

You wrote that you find it difficult to perform prayers and readings, since you are not alone in the room. In this case, leave the ritual rite, for example, reading in front of holy icons with a candle, etc., and do it simpler: or while walking, read and pray. Or buried in a corner, or somewhere in the hallway. Once I was traveling with Jews on a ship along the Dnieper. There were a large number of them as passengers - they were not at all shy about us. He speaks, for example, to you, but now the hour has come, and without ceremony he turns his back to us. He sticks his nose into a post or anything and begins his business. But you are with family, not people of different faiths. Of course, we must try not to give rise to ridicule (St. Anatoly, 18).

* * *

You write that three vigils happened in a row, and at that time you performed the cell rule and were very tired. It's a natural thing. But our late elders on vigil days, due to the difficulty of service, abolished the cell rule. You can do the same (St. Joseph, 19).

* * *

Regarding cell rules. You have some kind of unevenness - you’ve already gained a lot, you had to rule yourself, and then you only moved to evening prayers. In my opinion, wouldn’t it be better for you to do this: let evening prayers remain your constant rule. And if on another day the circumstances allow, then something else could be added to them - either some akathist, or something else (St. Joseph, 19).

* * *

You ask about prayer rules. – How should you prescribe them? After all, you are sick. Give you any rule, you probably won’t be able to cope with it and will be embarrassed. “In my opinion, it’s enough for you if you go to all church services unreasonably.” Perhaps add to this the cell rule, i.e. five hundred. How to implement this rule, ask the mother treasurer Magdalene. And at what time to do it, it’s more convenient for you. If it is difficult for you to make great bows, put small ones instead. And due to illness, in case of need, you can perform this rule without bowing, even while sitting, or even while lying down. Say only prayers with attention and diligence (St. Joseph, 19).

* * *

You ask about the cell rule. Pentecost must certainly be celebrated, and there is nothing to be ashamed of, this is the common duty of monastics. Then read the Apostle and the Gospel chapter by chapter, if you have time. Say the Jesus Prayer like this, and the main thing is that your thoughts do not wander here and there, but stay in one place. For this purpose, all the rules were established (St. Joseph, 19).

* * *

You wrote that you have typed out a lot of prayer rules, but you don’t have time to fulfill them, partly because you have no time - you are busy with treasury affairs, and partly because you are weak. You shouldn’t type in a lot of rules, but you should do everything to the best of your ability. And God does not demand anything from us beyond our strength. Determine a feasible rule for yourself and always stick to it. Even if the rule is short, just try to follow it with attention. Otherwise, sometimes you’ll pray for a long time, and another time you’ll oversleep. With a feasible rule, you will not be embarrassed (St. Joseph, 19).

* * *

When there is a vigil in the church, the Pentecostal Day is not corrected on that day. If there happens to be a vigil for two or three days in a row, then on those days there is no need to correct the rule (St. Joseph, 19).

* * *

Try not to omit the prayer rule, otherwise you may end up in negligence (St. Joseph, 19).

* * *

You write that zeal has cooled towards prayer. - What to do, we must be patient - this is acceptable to our humility. Be afraid to leave your prayer rule, but always fulfill it, whether you want to or not. If you do it under compulsion, then this work is pleasing to God, just do everything with humility. For patience and compulsion, the Lord will give tenderness.

When there is an all-night vigil, then the rule is not corrected (St. Joseph, 19).

* * *

If you have to miss something from the rule, then the next day do not do what you missed, but I must tell you, some people argue like this:

“Today I won’t celebrate five hundred, but tomorrow I will celebrate two hundred.” This is not necessary, because you will fall into unpayable debts, but you missed it, you missed it, there’s nothing to do...

If you catch the morning prayers, but not from the very beginning, then nothing, it’s good that you heard the tip (St. Barsanuphius, 20).

* * *

Question:

– You have repeatedly told me to hold on to five hundred. What does it mean?

Answer:

– To keep means to fulfill it carefully and regularly on the appointed days. So Father Ambrose said this to one of his students, schemamonk Fr. Melchizedek, who told me about this himself: “Hold on to the five hundred as a saving rope - you won’t get lost.” Why is that? Obviously, because it has some kind of power. Father Ambrose did not reveal to us what kind of power this is, what it consists of, but we can think that it is in the pronunciation of the name of Jesus Christ. Others think that the power lies in the fact that Pentecost originates from the ancient holy fathers of Egypt and Palestine...

When they read all sorts of other prayers, still nothing, but when they begin to celebrate Pentecost, thoughts immediately attack. The enemy immediately takes up arms. From this we learn that the five hundred has some power if it is so hated by the enemy (St. Barsanuphius, 20).

* * *

Let the prayer rule be small, but fulfilled constantly and carefully (St. Nikon, 21).

* * *

It is better to read not the entire prayer rule due to lack of time, but with attention. Terrible words are spoken in the Holy Scriptures: Cursed is he who does the work of the Lord carelessly

(Jer. 48, 10) (St. Nikon, 21).

* * *

Now that there are no monasteries, the cell rule has not lost its necessity. It is necessary to maintain a prayerful and generally monastic mood. Without prayer there is no monasticism. And monasticism for monks is their vow. The vow cannot be renounced. Not only a monk, but also a layman who is drawn to monasticism and therefore has become close, as if kindred in spirit, to monasticism, will see from experience how expensive it is to carry out the prayer rule at home (St. Nikon, 20).

* * *

No matter how busy a person may be, even with the most soul-saving deeds, even for obedience, he must still have a constant cell (or home) prayer rule, which is possible for him in his usual position. Breaking a rule is already considered a weakness. Blessed violation of the rule occurs when a person, for reasons beyond his control, leaves the usual order for some emergency need or unexpected obedience. For the sake of need, the application of the law happens (cf. Heb. 7:12), says the apostle. Application, i.e. change, change. And when this need has passed, return to your rule again. Here it is necessary to take into account the position of a person, his duties, his leisure, his dependence on the life around him (St. Nikon, 20).

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In Optina Hermitage, all monks are obliged to perform the Pentecentenary daily, i.e. a rule consisting of 300 prayers to Jesus, 100 to the Mother of God, 50 to the Guardian Angel and 50 to all saints. Although this rule is obligatory only for monks, it would be good if the laity followed it, if possible. […] It would be good to perform Pentecost at least once a week - it is important.

St. Barsanuphius, Elder of Optina

Five hundred rule

First centenary

Prayer: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” Bows: 10 - earthly, 20 - waist, 70 - heartfelt.

At the end of the centenary - a bow to the earth and a prayer: “My Most Holy Lady Theotokos, with Your saints and all-powerful prayers, drive away from me, Your humble and accursed servant, despondency, oblivion, unreasonableness, negligence and all the nasty, evil and blasphemous thoughts from my accursed heart and from my darkened mind; and extinguish the flame of my passions, for I am poor and damned. And deliver me from many and cruel memories and enterprises and free me from all evil actions. For Thou art blessed from all generations, and glorified is Thy most honorable name forever and ever. Amen".

Second centenary

It is performed in the same way as the first one.

Third centenary

It is performed in the same way as the first one.

Fourth centenary

Prayer: “My Most Holy Lady Theotokos, save me, a sinner.”

Bows: 10 - earthly, 20 - waist, 70 - heartfelt. At the end of the hundred - bow to the ground and pray: My Most Holy Lady Theotokos. Fifth centenary:

Fifth centenary

The hundred is divided in half.

50 prayers: “Holy Guardian Angel, pray to God for me, a sinner,” and bows: 5 to the ground, 10 to the waist, 35 to the heart. 50 prayers: “All saints pray to God for me, a sinner,” and bows: 5 to the ground, 10 to the waist, 35 to the heart. On the last one there is a bow to the ground and a prayer: “My Most Holy Lady Theotokos,” with a bow to the ground.

The end of Pentecentenary

It is worthy to eat as truly to bless Thee, Theotokos, Ever-Blessed and Most Immaculate and Mother of our God. We magnify You, the most honorable Cherub and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption. (Bow to the ground). Glory to Thee, Christ God, our hope, glory to Thee. Glory, and now, Lord, have mercy (three times). Through the prayers of the saints, our fathers, Lord Jesus Christ our God, have mercy on us. Amen.

Note:

Go through this five hundred whenever anyone can. The rule should not be read quickly, without laziness, with tenderness and contrition of heart, quietly and reasonably, with attention, without struggling, just as you would with your mind to understand what is being said. On Sundays and great holidays from the Nativity of Christ to Epiphany and from Palm Week to the week of St. Thomas, the rule is completely suspended, and on the days of the polyeleos holidays and on Saturdays it is performed without bowing to the ground.

Rule of Pentecentenary Assumption Church Sergiev Posad 2012

Transcript

1 Rule of Pentecentenary Assumption Church Sergiev Posad 2012

2 2 “Many Orthodox Christians know about the Jesus Prayer. But often it is not given the importance it deserves, and yet this is the main, key virtue around which everything revolves. If we use a biblical image, this prayer can be compared to the ocean, which in primitive times, before the flood, washed the entire earth and irrigated it. Without the life-giving effect of the Jesus Prayer, this spiritual ocean, nothing can grow in a person, much less bear fruit. There is an opinion that only monks can practice the Jesus Prayer, and that this is impossible for lay people, who have a lot of worries every day. But let us remember, for example, the holy righteous John of Kronstadt. What was the reason for his extraordinary success? Little is said about this, but he was a worker of unceasing prayer. Since he was a very zealous Christian, he took upon himself the extraordinary feat of serving his neighbors, figuratively speaking, he took monasticism in the midst of the world, and in order to remain focused and not succumb to vain and sinful thoughts, he needed extreme exertion of strength. In addition, the devil raised extremely strong blasphemous words against him, which Father John sometimes talks about in his diaries. Need forced him to turn to the Jesus Prayer. And so he, in addition to reading the prescribed prayers and serving the liturgy every day, constantly called on the name of the Lord Jesus Christ. And although Father John was among people, in bustle, he retained his inner attention, which allowed him to soberly monitor himself. Moreover, constant practice of the Jesus Prayer brought him into a state of such extraordinary moral purity that at times he contemplated the presence of the Holy Trinity within himself. So, a person seeking salvation can be given this short advice: “Pray!” This is the most important thing, and if a person does this, then everything else will gradually come, as the Savior Himself said: “Seek first the Kingdom of Heaven, and the rest will be added to you.” The Jesus Prayer is the very Kingdom of Heaven that we need to seek. The Holy Fathers even call it that one precious bead for which a merchant, that is, every Christian, leaves all his wealth. This pearl, the Jesus Prayer, although small, is equal in value to enormous wealth. And this comparison is, of course, fair. In the short Jesus Prayer we truly gain the fullness of the action of grace. For better memorization, you can give this extremely brief instruction: you need to acquire the unceasing, attentive Jesus Prayer. These two qualities of prayer, unceasing and attentive, are the ones we should care about most of all, and with this everything else will come. If we neglect this and think that we ourselves can, by some cunning, fulfill a separate commandment of the Gospel or the advice of the holy fathers, then nothing will come of it. These are just dreams." Schema-Archimandrite Abraham (Reidman)

3 3 Having stood in prayer, first bow with prayers: God, be merciful to me, a sinner (bow). God, cleanse my sins and have mercy on me (bow). Having created me, Lord, have mercy on me (bow). Without number of sinners, Lord, forgive me (bow). My Lady, Most Holy Theotokos, save me, a sinner (bow). Angel, my holy guardian, save me from all evil (bow). Saint (name of your saint), pray to God for me (bow). Then read the initial prayers: Through the prayers of our saints, our fathers, Lord Jesus Christ our God, have mercy on us. Amen. Glory to Thee, our God, glory to Thee. Heavenly King, Comforter, Soul of truth, Who art everywhere and fulfills everything, Treasure of good things and Giver of life, come and dwell in us, and cleanse us from all filth, and save, O Good One, our souls. Holy God, Holy Mighty, Holy Immortal, have mercy on us (three times). Glory to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen. Most Holy Trinity, have mercy on us: Lord, cleanse our sins; Master, forgive our iniquities; Holy One, visit and heal our infirmities for Thy name's sake. Lord, have mercy (three times). Glory to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen. Our Father, who art in heaven! Hallowed be Thy name, Thy kingdom come, Thy will be done, as it is in heaven and on earth. Give us this day our daily bread; and forgive us our debts, just as we forgive our debtors; and do not lead us into temptation, but deliver us from the evil one. Psalm 50 Have mercy on me, O God, according to Your great mercy, and according to the multitude of Your compassions, cleanse my iniquity. Above all, wash me from my iniquity, and cleanse me from my sin. For I know my iniquity, and I will take away my sin before me. I have sinned against You alone, and I have done evil before You. For if you were justified in all of Your words, and won, you will never judge You. Behold, I was conceived in iniquity, and my mother gave birth to me in sins. You have loved the truth; you have revealed to me the unknown and secret wisdom of Yours. Sprinkle me with hyssop, and I will be cleansed; Wash me, and I will be whiter than snow. Give joy and gladness to my hearing; humble bones will rejoice. Turn Your face away from my sins, and cleanse all my iniquities. Create in me a pure heart, O God, and renew a right spirit in my womb. Do not cast me away from Your presence, and do not take Your Holy Spirit away from me. Reward me with the joy of Your salvation, and with the Lord's Spirit

4 4 confirm me. I will teach the wicked Your way, and the wicked will turn to You. Deliver me from bloodshed, O God, God of my salvation; my tongue will rejoice in Your righteousness. Lord, open my mouth, and my mouth will declare Your praise. As if you had wanted sacrifices, you would have given burnt offerings, but you would not have been pleased. A sacrifice to God, a broken spirit, a contrite and humble heart, God will not despise. Bless Zion, O Lord, with Your favor, and may the walls of Jerusalem be built. Then you will be pleased with the sacrifice of righteousness, the wave offering and the burnt offering: then they will lay the bullock on Your altar. Symbol of Faith I believe in one God the Father, Almighty, Creator of heaven and earth, visible to all and invisible. And in one Lord Jesus Christ, the Son of God, the Only Begotten, Who was born of the Father before all ages, Light from Light, true God from true God, begotten, uncreated, consubstantial with the Father, by whom all things were. For our sake, man and our salvation came down from heaven and became incarnate from the Holy Spirit and the Virgin Mary, and became human. She was crucified for us under Pontius Pilate, and suffered and was buried. And he rose again on the third day according to the Scriptures. And ascended into heaven, and sits at the right hand of the Father. And again the coming one will be judged with glory by the living and the dead, His Kingdom will have no end. And in the Holy Spirit, the Lord, the Life-Giving One, who proceeds from the Father, who with the Father and the Son is worshiped and glorified, who spoke the prophets. Into one, holy, catholic and apostolic Church. I confess one Baptism for the remission of sins. Tea of ​​the resurrection of the dead. And the life of the next century. Amen. And finally, slowly say one hundred Jesus prayers: Lord Jesus Christ, Son of God, have mercy on me, a sinner. Of these: 10 prayers with bows to the ground, 20 with bows and 70 without bows, standing straight. At the end of the centurion, with a bow to the ground, offer a prayer to the Most Holy Theotokos: My Most Holy Lady, Mother of God, with Your saints and all-powerful prayers, drive away from me, Your humble and accursed servant, despondency, oblivion, unreasonableness, negligence and all the nasty, evil, and blasphemous thoughts from the accursed one. my heart, and from my darkened mind; and extinguish the flame of my passions, for I am poor and damned; and deliver me from many and cruel memories and enterprises, and free me from all evil actions; for Thou art blessed from all generations, and Thy most honorable name is glorified forever and ever. Amen.

5 5 Having risen, begin the 2nd and 3rd hundreds of Jesus prayers in the same order, ending with bows to the ground and the same prayer: To my Most Holy Lady, Mother of God: In the same way, read the 4th hundred, but instead of the Jesus prayer, say prayers To the Most Holy Theotokos: My Lady, Most Holy Theotokos, save me, a sinner. At the end, with a bow to the ground, read the prayer to the Mother of God: My Most Holy Lady, Mother of God: The fifth hundred should be divided into two parts, namely: 50 prayers to the Guardian Angel: Holy Angel of God, my guardian, pray to God for me, a sinner (sinner). Of these, read 5 prayers with bows to the ground, 10 with bows and 35 without bows. At the end, with a bow to the ground, offer a prayer to the Mother of God: To my Most Holy Lady, Mother of God: In the same way as to the holy Guardian Angel, say the remaining 50 prayers to all saints: All saints, pray to God for me, a sinner. And also 5 prayers with bows to the ground, 10 with bows and 35 without bows. At the end, with a bow to the ground, offer up the prayer to the Mother of God: My Most Holy Lady, Mother of God: The end of the Pentecost It is worthy to eat, as you are truly blessed, the Mother of God, ever-blessed and most immaculate and the Mother of our God. We magnify You, the most honorable Cherub and the most glorious without comparison Seraphim, who gave birth to God the Word without corruption. Glory to the Father and the Son and the Holy Spirit, now and ever, and unto ages of ages. Amen. Lord, have mercy (three times). Bless. Let go, Lord Jesus Christ, Son of God, prayers for the sake of Thy Most Pure Mother, Holy Guardian Angel and all the saints, have mercy and save me, a sinner, for I am Good and Lover of Mankind. Amen.

6 6 Pentecentenary can be performed at any time. The benefit from it is great, for through it a Christian will acquire fervent prayer and can acquire unceasing prayer to God. We advise those who are zealous for piety to pray at night, as did the holy prophet David, who rose at midnight to sing praises (Ps. 119:62). Our Lord Jesus Christ spent whole nights in prayer to the Father (Luke 6:12), which all the holy saints did. St. John Chrysostom admonishes us: “The night was not given for us to sleep all of it... The Church of God rises at midnight, get up too. Then the soul becomes purer... Get down on your knees, sigh, pray to God to be merciful to you.” And in the church they sing about this: “The night is dark for the unfaithful, O Christ, but enlightenment for the faithful is in the sweetness of Your words:” (5th Irmos of the 7th tone of the Sunday service). For night prayer, a special mercy of God is bestowed, for the Holy Church at every morning service prays especially for the night prayer books: “Remember, Lord, those who cry to You at night, hear (them) and have mercy, and crush under their nose the invisible and fighting enemies " However, when praying the night prayer, do not become arrogant and do not think that you are performing an extraordinary feat. Remember: “God resists the proud, but gives grace to the humble.”

For me, it became both a discovery and a vivid memory of the past. 17 years ago, when I happened to find myself in a difficult life situation, it was the invocation of the name of Christ, the Psalter and weekly Communion that I fell out of despair, horror and changed my life forever.

17 years ago, praying the rosary had no name for me. She was just a prayer. A bead - and brightly, extremely brightly, one of those wrong, sinful choices in life that so poisons the depths of memory rose before my eyes. It was very painful to see myself in the mirror of prayer. In the mirror of conscience. In the mirror of Christ's gaze, looking from the icon into the soul. It's painful and scary. “Lord Jesus,” I said, horrified by what I saw, “have mercy on me!”

Bead by bead, one sin after another was confessed before the face of Spasov. Bead by bead led to the reasons for the state in which I happened to find myself then. After all, one wrong choice leads to another, a third... Bead by bead, the understanding of life as joy in God and the light of repentance returned to the soul. After all, it is so important for a person to finally turn away from sin and darkness in order to turn to God, to His Light, His Dazzling Truth and Love! From death to life. From particulars to Participation. From the temporary to the Eternal. Drown in this Light, Silence and endless attention to you - yes, a sinner, but empty and degenerate...

God is amazingly attentive! Infinitely human in the God-humanity of Christ.

He was Born, Crucified, Risen and Ascended in the flesh for you, man. You are so valuable to him, along with your flesh, pain and thirst for truth, that He always comes out to meet you... He extends his hand and says: “Follow Me! Come to me!"

The words eventually fall silent. The waves are raging on the surface of the sea, but if you go lower, there, in the depths of the water, there is silence. So it is in prayer. Words on the surface. Behind them is the Silence of Silences. Only instead of the cold and darkness of the faceless sea abyss - here is Warmth, Light and Presence... This is how a loving heart speaks to a loving heart, sometimes, you must admit, words get in the way... sometimes words, even the most sublime ones - they become superfluous. This warm glow of gratitude, trust and joy remains. A light that grows and grows, filling your whole world with joy, recognition, light and love. And everyone who met you on the path of life.

One inevitably wonders: where can this Love of God lead a person? You and me? This Light in Which there is no darkness? This Love for Which time and space are nothing?

Lord Jesus Christ! Have mercy on us sinners...

Alexander Ilyinsky