About the newly discovered sermons of St. Macarius the Great (of Egypt)
The famous collection “Fifty Spiritual Discourses of St. Macarius of Egypt,” believed to have been compiled in the 10th century, was first printed in 1559 in Paris, and has been published several times since then in Greek[1], including one published in 1964 in The GDR critical edition[2], which has been translated into Russian more than once[3], remains, although the most famous and fundamental, but still not the only collection of works that have come down to us under the name of the Egyptian hermit. There are (similar to the named collection, in different lists and versions) at least two more large collections, which, in addition to already known texts, also include new ones that have not yet been translated into Russian. Through the works of monastic scribes, keepers of monastic libraries, translators[4], patient researchers, theologians and philologists, works have been preserved in which, over the centuries, attentive readers have found nourishment for the mind and heart, a source of vigor and joy. Indeed, the word of St. Macarius has few equals in all literature for the courage of his spiritual impulse, combined with loving attention to creation in its precious details.
Before us is a mind of such natural strength and such gracious inspiration that to lose its creations would mean to irreparably impoverish the history of the spirit.
We offer here a translation of 28 conversations, first published in 1961 in the GDR by Erich Klostermann and Heinz Berthold, based mainly on two similar collections that until recently remained beyond the horizons of scientists and publishers - a parchment manuscript from the 11th century. from the Athens State Library (Codex atheniensis 272 = C) and a 15th century manuscript. from the Russian Panteleimon Monastery on Athos (Codex Athous Panteleimon 129 = Rossicon), - under the title “Makarius/Simeon. New homilies"[5].
The author's title, which is unusual for Russian readers, requires clarification. The point is that
In the first decades of our century, close study revealed in the works known mostly under the name of Macarius, clear indications that their author was in fact some other outstanding monk and preacher. He lived not in Egypt, but in Mesopotamia: he mentions the Euphrates River, the raids of Indians and Sarmatians, Persians and Goths, defensive structures characteristic of the border regions of the then Roman state adjacent to Persia, rivers and lakes freezing in winter and the local name of the month April. In addition, Macarius's conversations do not always bear this name; sometimes their author is named Efim the Syrian, in Arabic translations - Simeon. A Syrian, rather than African, origin is also hinted at by the mysterious, still unexplained similarity of the treatise “On the Christian Establishment” by St. Gregory, Bishop of Nyssa, brother of the glorious legislator of monastic life, St. Basil the Great, with the “Great Message” of Macarius. What could really happen? Perhaps, in a turbulent era of dogmatic disputes, a man of outstanding talent and grace-filled power was undeservedly subjected to conciliar condemnation, due to his personal affections and life circumstances, not according to his beliefs and writings, who turned out to be close to those who were condemned for heresy. He was, according to the assumption of Hermann Durris, a German researcher who has been studying this issue for more than half a century, Simeon from Mesopotamia, mentioned by the early church historian Theodoret (Ecclesiastical History, 4, 11, 2) among the five leaders of the Messalians (Euchites, or “enthusiasts” ), condemned at the Council of Ephesus in 431. But the Church could not part with the writings of the great preacher, whose name through a misunderstanding had become unreliable, and so, for their salvation, they were attributed to an Egyptian hermit, far from any accusations. How all this happened can now only be guessed at. In addition to the name “Simeon” in the Arabic translations of Macarius, various assumptions are also suggested by the fact that the first of his seven “Words”, in some lists directly adjacent to the “Fifty Spiritual Discourses”[6], has the inscription: “Second Epistle of Macarius to Abba Simeon, an ascetic from Syrian Mesopotamia.” And is it pure coincidence that the “Chapters” from the works of St. Macarius came into use in Byzantine monasticism, hesychasts, also under the auspices of “Simeon” - Symeon Metaphrastus?
Whatever science discovers, the tradition that a very long time ago (since the 6th century, as evidenced by the inscription of one Syriac translation kept in the British Museum) connected the works in question with the name of St. Macarius of Egypt, has a louder say. No one is stopping us from continuing to call them as they are called in most of the lists that have reached us - the works of St. Macaria. We must only, enriched with new knowledge, now remember the conditionality of its authorship. And there will be no mistake if, especially in a scientific context, we use the combination “Makarius/Simeon” (“Makarius-Simeon”) to designate the author, because the problem of the authorship of “Makarii’s works” is no longer a controversial hypothesis and is recognized by everyone, including Orthodox writers[7].
As for the “Messalianism” of Macarius’ writings, it is best refuted by the words of the above-mentioned G. Durris, who at one time was considered a supporter of this opinion [8], but after decades of work on the texts and their theological understanding, he came to the conclusion that Macarius/Simeon cannot be count among the Messalian heretics. “Does,” writes Durris, “do the information that one generation after him, the Messalians used a manual compiled from his writings, say anything about Simeon’s belonging to the Messalians? .. This does not at all make Simeon their like-minded person, he was simply a highly valued authority. Now, if he himself had compiled a manual for them, only then would his belonging to the Messalians be proven... The fate of the book cannot be made the key to its interpretation. Meister Eckhart cannot be presented as one of those “free minds” who referred to him. Cyril of Alexandria had not yet become a Monophysite himself because these latter turned to him and adapted his writings for themselves... And besides, if the main feature of the Messalians, according to Theodoret, was enthusiasm, then Simeon was not his lawyer, but his opponent: he condemns enthusiasm and rejects the claims of the “perfect” to sinlessness[9]. In a large study, G. Durris systematizes the theology of Macarius-Simeon. Understanding the winged thought of an inspired spiritual mentor should have long ago become a topic of domestic theological research.
When translating Macarius, or Macarius/Simeon, the most important thing would be, in addition to fidelity to the meaning, to convey the fiery power of his style, sometimes even little sharpened due to the uncontrollable impulse not for literary perfection, but for a life goal: to ignite the listener with the flame with which it burns , without burning, the heart of a true Christian. To convey all this in another language, of course, is only possible for someone who rises to the same high spiritual level, so our translation remains only a pale shadow of the original, and the task of a genuine translation of the works of St. Macarius remains a task for a better future, when we have talents capable of combining the burning of the spirit with the depth of philological knowledge. Until now, unfortunately, translations of St. Makariya in Russian remain too dry, artificial, as if educational.
Since quotations from the Holy Scriptures are freely embedded in the flow of Macarius/Simeon's speech, thanks to which they begin to glow with new rays of meaning, we try to translate them exactly as they live in his text, hoping that this will serve as a new, richer and more correct reading some places and topics will contribute to the approach of a new translation of the Holy Scriptures into Russian, free from some of the shortcomings of the translation that we now have adopted.
It should be remembered that Klosterman and Berthold in their edition, which we have translated, did not include all of them (there are more than 40 of them), but only the homilies that were not published before 1961, as well as parts of those that in other parts coincide with those already published. Therefore, the 5 homilies were printed (and accordingly translated by us) not in the completeness in which they exist in manuscripts. The 10th homily of our translation must be completed with a continuation, which is identical to paragraphs 29b and 43b-53 of conversation 15 from the collection “50 Spiritual Discourses”; to our 11th we need to add a beginning identical to paragraphs 22b-25a and 26th conversation of the same collection; to our 14th - the beginning is identical to paragraphs 38-43a of the 15th conversation, and the ending is identical to paragraphs 1-4a of the 50th conversation; to our 19th beginning, identical to the 2nd conversation; finally, to our 24th – the first parts, identical to paragraphs 1–6 of the 24th conversation of the same collection “50 spiritual conversations” existing in many editions.
The reader will also notice many intersections with this last one in individual phrases and even in entire paragraphs, of which we list the main ones:
Macarius's conversations initially apparently did not have headings; The early Greek list (XI century) of the conversations published here does not have them either, and only the late (XV century) list of the Panteleimon Monastery accompanies some of them with the following titles:
1. What is the dispensation of Christians.
2. About the resurrection of the dead; that whatever the acquisition of the soul here on earth, darkness or light of grace, will embrace it in reality at the resurrection.
3. About the crucifixion of the Lord and about patience.
4. About the heavenly state of Christians.
6. About the fact that what is here is subject to destruction, but the future is indissoluble.
7. About the fact that a Christian must die to the evil deeds of the world.
8. Who is a perfect Christian.
9. About trials, patience and spiritual repentance.
10. About the need to turn passions away from the heart.
13. About the fact that, according to his own will, everyone cleaves either to good or to evil.
15. That the Lord, coming into souls, softens their fossilization.
16. About how the soul, little by little educated by grace, achieves perfection.
17. About tests.
18. About God's incomprehensibility and about the soul.
20. About faith in God and love.
21. About how to avoid bad customs.
22. About divine incomprehensibility.
25. About the need to flee evil, get rid of darkness and unite with the Spirit.
26. That what Christians seek is incomparable to anything in this world.
I would like to express my deep gratitude to Evgeniy Alekseevich Karmanov, a remarkable expert on patristic literature and a virtuoso editor, without whose generous help this translation would not have been born. I also express my gratitude to Andrei Aleksandrovich Rossius, who agreed to review the translation and partially compare it with the original.
V. Veniaminov (V. V. Bibikhin)
About the newly discovered sermons of St. Macarius the Great (of Egypt)
The well-known collection “Fifty Spiritual Discourses of St. Macarius of Egypt,” compiled, it is believed, in the 10th century, first printed in 1559 in Paris, published several times since then in Greek [1], including one published in 1964 in The GDR critical edition [2], which has been translated into Russian more than once [3], remains, although the most famous and fundamental, but still not the only collection of works that have come down to us under the name of the Egyptian hermit.
There are (similar to the named collection, in different lists and versions) at least two more large collections, which, in addition to already known texts, also include new ones that have not yet been translated into Russian. Through the works of monastic scribes, keepers of monastic libraries, translators [4], patient researchers, theologians and philologists, works have been preserved in which for centuries attentive readers have found nourishment for the mind and heart, a source of vigor and joy. Indeed, the word of St. Macarius has few equals in all literature for the courage of his spiritual impulse, combined with loving attention to creation in its precious details. Before us is a mind of such natural strength and such gracious inspiration that to lose its creations would mean to irreparably impoverish the history of the spirit. We offer here a translation of 28 conversations, first published in 1961 in the GDR by Erich Klostermann and Heinz Berthold, based mainly on two similar collections that until recently remained beyond the horizons of scientists and publishers - a parchment manuscript from the 11th century. from the Athens State Library (Codex atheniensis 272 = C) and a 15th century manuscript. from the Russian Panteleimon Monastery on Athos (Codex Athous Panteleimon 129 = Rossicon), - under the title “Makarius/Simeon. New homilies" [5]. The author's title, which is unusual for Russian readers, requires clarification. The fact is that even in the first decades of our century, careful study revealed in the works, known mostly under the name of Macarius, clear indications that their author was in fact some other outstanding monk and preacher. He lived not in Egypt, but in Mesopotamia: he mentions the Euphrates River, the raids of Indians and Sarmatians, Persians and Goths, defensive structures characteristic of the border regions of the then Roman state adjacent to Persia, rivers and lakes freezing in winter and the local name of the month April. In addition, Macarius's conversations do not always bear this name; sometimes their author is named Efim the Syrian, in Arabic translations - Simeon. A Syrian, rather than African, origin is also hinted at by the mysterious, still unexplained similarity of the treatise “On the Christian Establishment” by St. Gregory, Bishop of Nyssa, brother of the glorious legislator of monastic life, St. Basil the Great, with the “Great Message” of Macarius. What could really happen? Perhaps, in a turbulent era of dogmatic disputes, a man of outstanding talent and grace-filled power was undeservedly subjected to conciliar condemnation, due to his personal affections and life circumstances, not according to his beliefs and writings, who turned out to be close to those who were condemned for heresy. He was, according to the assumption of Hermann Durris, a German researcher who has been studying this issue for more than half a century, Simeon from Mesopotamia, mentioned by the early church historian Theodoret (Ecclesiastical History, 4, 11, 2) among the five leaders of the Messalians (Euchites, or “enthusiasts” ), condemned at the Council of Ephesus in 431. But the Church could not part with the writings of the great preacher, whose name through a misunderstanding had become unreliable, and so, for their salvation, they were attributed to an Egyptian hermit, far from any accusations. How all this happened can now only be guessed at. In addition to the name “Simeon” in the Arabic translations of Macarius, various assumptions are also suggested by the fact that the first of his seven “Words”, in some lists directly adjacent to the “Fifty Spiritual Discourses” [6], has the inscription: “Second Epistle of Macarius to Abba Simeon, an ascetic from Syrian Mesopotamia.” And is it pure coincidence that the “Chapters” from the works of St. Macarius came into use in Byzantine monasticism, the hesychasts, also under the auspices of “Simeon” - Symeon Metaphrastus? Whatever science discovers, the tradition that a very long time ago (since the 6th century, as evidenced by the inscription of one Syriac translation kept in the British Museum) connected the works in question with the name of St. Macarius of Egypt, has a louder say. No one is stopping us from continuing to call them as they are called in most of the lists that have reached us - the works of St. Macaria. We must only, enriched with new knowledge, now remember the conditionality of its authorship. And there will be no mistake if, especially in a scientific context, we use the combination “Makarius/Simeon” (“Makarius-Simeon”) to designate the author, because the problem of the authorship of “Makarii’s works” is no longer a controversial hypothesis and is recognized by everyone, including Orthodox writers [7]. As for the “Messalianism” of Macarius’ writings, it is best refuted by the words of the above-mentioned G. Durris, who at one time was considered a supporter of this opinion [8], but after decades of work on the texts and their theological understanding came to the conclusion that Macarius/Simeon cannot be counted among the Messalian heretics. “Does,” writes Durris, “do the information that one generation after him, the Messalians used a manual compiled from his writings, say anything about Simeon’s belonging to the Messalians? .. This does not at all make Simeon their like-minded person, he was simply a highly valued authority. Now, if he himself had compiled a manual for them, only then would his belonging to the Messalians be proven... The fate of the book cannot be made the key to its interpretation. Meister Eckhart cannot be presented as one of those “free minds” who referred to him. Cyril of Alexandria had not yet become a Monophysite himself because these latter turned to him and adapted his writings for themselves... And besides, if the main feature of the Messalians, according to Theodoret, was enthusiasm, then Simeon was not his lawyer, but his opponent: he condemns enthusiasm and rejects the claims of the “perfect” to sinlessness [9]. In a large study, G. Durris systematizes the theology of Macarius-Simeon. Understanding the winged thought of an inspired spiritual mentor should have long ago become a topic of domestic theological research. When translating Macarius, or Macarius/Simeon, the most important thing would be, in addition to fidelity to the meaning, to convey the fiery power of his style, sometimes even little sharpened due to the uncontrollable impulse not for literary perfection, but for a life goal: to ignite the listener with the flame with which it burns , without burning, the heart of a true Christian. To convey all this in another language, of course, is only possible for someone who rises to the same high spiritual level, so our translation remains only a pale shadow of the original, and the task of a genuine translation of the works of St. Macarius remains a task for a better future, when we have talents capable of combining the burning of the spirit with the depth of philological knowledge. Until now, unfortunately, translations of St. Makariya in Russian remain too dry, artificial, as if educational. Since quotations from the Holy Scriptures are freely embedded in the flow of Macarius/Simeon's speech, thanks to which they begin to glow with new rays of meaning, we try to translate them exactly as they live in his text, hoping that this will serve as a new, richer and more correct reading some places and topics will contribute to the approach of a new translation of the Holy Scriptures into Russian, free from some of the shortcomings of the translation that we now have adopted. It should be remembered that Klosterman and Berthold in their edition, which we have translated, did not include all of them (there are more than 40 of them), but only the homilies that were not published before 1961, as well as parts of those that in other parts coincide with those already published. Therefore, the 5 homilies were printed (and accordingly translated by us) not in the completeness in which they exist in manuscripts. The 10th homily of our translation must be completed with a continuation, which is identical to paragraphs 29b and 43b–53 of the 15th conversation from the collection “50 Spiritual Discourses”; to our 11th we need to add a beginning identical to paragraphs 22b–25a and 26th conversation of the same collection; to our 14th - the beginning is identical to paragraphs 38–43a of the 15th conversation, and the ending is identical to paragraphs 1–4a of the 50th conversation; to our 19th beginning, identical to the 2nd conversation; finally, to our 24th - the first parts, identical to paragraphs 1–6 of the 24th conversation of the same collection “50 spiritual conversations” existing in many editions. The reader will also notice many intersections with this latter in individual phrases and even in entire paragraphs, of which we will list the main ones: “Newly found sermons” - “50 spiritual conversations” 8.2a - 23.1 8, 3b - 23.2ab 6, 6b – 44.9b 4b – 31, 5b – 6a 6, 6 – 7 – 46, 3b–6ab 6.8 – 49, 4b–5ab 7.2b – 3a – 46, 1 – 3a 8.5 (in parts) – 38.5ab Macarius' conversations initially apparently did not have headings; The early Greek list (XI century) of the conversations published here does not have them either, and only the late (XV century) list of the Panteleimon Monastery accompanies some of them with the following titles: 1. What is the dispensation of Christians. 2. About the resurrection of the dead; that whatever the acquisition of the soul here on earth, darkness or light of grace, will embrace it in reality at the resurrection. 3. About the crucifixion of the Lord and about patience. 4. About the heavenly state of Christians. 6. About the fact that what is here is subject to destruction, but the future is indissoluble. 7. About the fact that a Christian must die to the evil deeds of the world. 8. Who is a perfect Christian. 9. About trials, patience and spiritual repentance. 10. About the need to turn passions away from the heart. 13. About the fact that, according to his own will, everyone cleaves either to good or to evil. 15. That the Lord, coming into souls, softens their fossilization. 16. About how the soul, little by little educated by grace, achieves perfection. 17. About tests. 18. About God's incomprehensibility and about the soul. 20. About faith in God and love. 21. About how to avoid bad customs. 22. About divine incomprehensibility. 25. About the need to flee evil, get rid of darkness and unite with the Spirit. 26. That what Christians seek is incomparable to anything in this world. —————————— I would like to express my deep gratitude to Evgeniy Alekseevich Karmanov, a remarkable expert on patristic literature and a virtuoso editor, without whose generous help this translation would not have been born. I also express my gratitude to Andrei Aleksandrovich Rossius, who agreed to review the translation and partially compare it with the original. V. Veniaminov
SPIRITUAL CONVERSATIONS
Scriptures of St. Macaria.
As a precious legacy of the spiritual wisdom of Macarius, we are left with 50 of his conversations written in Greek. The main subject of Macarius’ conversations is the idea that the close unity of the soul with God is the goal and highest good of man. He calls the souls of believers to this unity. In his conversations he reveals that this unity was the original goal of the creation of man; shows the disastrous consequences of original sin, which removed man from God, and at the same time explains the restoration of man’s union with God through Jesus Christ; indicates the paths that lead to this unity, and the obstacles opposed to man by his damaged nature and the cunning of the spirit of malice. Revealing the difficulty of the internal struggle that results from this, he arouses a feeling of need for Divine grace to sanctify our nature and strengthen our will. He depicts in vivid terms the mysterious actions of grace in a soul that has entered into union with God. He often interrupts his conversations with prayer. Offering in his conversations the secrets of the highest spiritual life, hidden from the mind not illuminated by the light of Christ and known to blessed souls, he says only what he has known through his own experience. Therefore, despite the depth and mystery of the subject, the instructions of an experienced teacher are clear and intelligible. What would be dark in its sublimity, in Macarius comes close to being understood by comparisons and images, which are always simple [1].
The very content of St. Macarius's conversations indicates their deep antiquity. Their writer in conversation 27 § 15 appears to be a contemporary of the confessors. In addition, he has in mind the heretics who said that “matter has no beginning, that it is a force equal to God.” But such heretics lived before the 4th century and in the 4th century. Etc. Isaac the Syrian speaks of St. Macarius as a man who wrote with great insight, and cites passages from his writings that are obviously borrowed from Macarius’ conversations [2]. Thomas of Marg, who lived at the beginning of the 9th century. in his “history of the monks” [3], cites passages from the writings of Macarius of Egypt. John, Patriarch of Antioch (11th century), in his work “On Monasteries,” listing the soul-saving writings of the Shepherds of the Church and the Desert Fathers, approved by the Church for general use, places between him the books of St. Macarius the ascetic of Skitsky [4]. Moreover, the conversations of Macarius in all Greek copies and in Arabic and Syriac translations, according to manuscripts of the 9th and even 8th centuries, are attributed to Macarius of Egypt [5].
In addition to the 50 conversations, seven ascetic words of Macarius [6] of Egypt are known to be similar in content to his conversations.
In addition to the conversations and words of Macarius, which have long been known, Floss recently published two epistles of Macarius [7], one in Greek, the other in a Latin translation. The latter has long been known from manuscripts. Gennady mentions him in his essay “On Church Writers” [8]. He says that Macarius of Egypt wrote a letter to the monks, in which he teaches that a person can perform true service only when, having known himself, he voluntarily bears all the labors, courageously struggling with passions and calling on God’s help, and strives to achieve the initial cleanliness. It seems that this very letter was known to St. Isaac the Syrian [9]. He writes: “And then to what high degree and how great temptations the Saints are exposed to, you can find out, if you want, from one letter of the same Macarius. The letter contains the following content: Abba Macarius writes to all his beloved children, where he clearly teaches how God arranges salvation, either through temptations or through gracious intercession. Namely, that it is pleasing to God’s wisdom to accustom the Saints to virtue throughout their entire lives only through the struggle against sin, so that at all times they raise their gaze to Him and, constantly turning their gaze to Him, grow in holy love for Him; because, being oppressed by passions and the fear of falling, they will constantly resort to Him and succeed in faith, hope and love for Him.”
St. Macarius of Egypt still owns some prayers that have come into church use. The first prayer from the prayers “for the coming sleep” is inscribed with his name: Eternal God and King of every creature
, and the fourth prayer:
what will I bring to You, or what will I repay to You, the most gifted and immortal King
, and so on.
From the morning prayers, the first prayer is inscribed with his name: God, cleanse me, a sinner, for I have done no good before You,
- the second prayer:
having risen from sleep, I bring the midnight hymn to You, Savior,
the third prayer:
to You, Master who loves mankind, having risen from sleep , I come running,
and the fourth prayer:
Lord, Who has given Thy much goodness and Thy great bounties to me, Thy servant,
and so on.
According to Greek manuscripts, the ninth morning prayer to the Guardian Angel is also attributed to Macarius of Egypt: Holy Angel, stand before my accursed soul...
[1] The first edition of Macarius's conversations was made in Paris in 1559. The Pritsievo edition of 1714 is considered the best, although it still requires corrections. Cotelier, having compared only some passages of Macarius’s conversations with the best lists, indicates some readings that are more correct (In the notes to volumes 2 and 3 of his edition: Eccles. graec. monum). Floss (Macarii Aegyptii epistolae, homiliarum loci et caet. Henr. losephus Floss Colonia. 1850), having compared the conversations of Macarius published by Pricius with the lists of the Vatican, Vienna, Berlin and other libraries, also found many faults in the printed text and published a rather extensive, hitherto unknown published, a passage from the 5th conversation of Macarius and the end of the 50th conversation. From the conversations of Macarius, the 3rd “that the brethren should live sincerely among themselves” and the 48th “about perfect faith” are also found among the writings of Ephraim the Syrian (according to the Russian translation. Part 5. p. 13. Word 115 and Part 3. p. 115. Word 50); only Macarius’ conversation about faith makes up half of Ephraim’s word. There is a legend that Ephraim was in Mount Nitria and talked with the hermits (see the addition to the work of the Holy Fathers in the Russian translation of 1848, Part 11, pp. 64 - 67): therefore, he could bring with him the teachings of Macarius, and his teachings could remain in Egypt and be included in the number of conversations of Macarius. Likewise, what is in the 8th conversation of Macarius, according to some Greek manuscripts, is attributed to Pr. Mark the ascetic. (See Delighted Classes in the food of the soul. 1849. p. 159). Discourse 37 about heaven and the spiritual law is also attributed to Mark. - In Syrian manuscripts, among the writings of this ascetic, there is also a word similar to the 5th conversation of Macarius (Assem. Biblioth. Orient. Volume. III. p. 44). The conversations of St. Macarius are not found at all in ancient Slavic manuscripts. But some of them are already cited in Pr. Nil Sorsky in his charter (fol. 2 p. 50 and fol. 10 p. 136. Moscow 1849) and Joseph of Volokolamsk in the spiritual charter ch. 6. A translation of Macarius's conversations in Slavic was published for the first time in Vilna in 1627 and reprinted in 1634 in Kyiv. A new translation was made at the Slavic-Greek-Latin Academy by Hieromonk Moses (after Bishop) in 1782. The same translation was reprinted without changes in 1839 in Moscow. Syn. Type. In Christ. Thurs. 30 conversations from 1821 to 1837 were translated into Russian.
[2] Homily 46 according to the Slavic translation, 49 according to the Greek edition: about true knowledge and “about temptations.”
[3] Assem. Biblioth. orient. Tom. III p. 501.
[4] Cotel. monum. graec. Eccles. Tom. I.p. II. 333.
[5] Fabr. Biblioth. Tom. 8. p. 363. Maii Collect. Veter. Auctor. Tom. 4. p. 191. 192. 1831. Romae.
[6] The seven words of Macarius were first published by Peter Possinus (1683 Tilosae); Pricius later included them in his edition, and Galland placed them in the Bible. ancient Fathers. They were translated into Slavic by Herman (S.P.B. 1775); three editions of this translation were made in Moscow (1781, 1798 and 1831). Four words, namely: 1, about elevating the mind, 2, about love, 3, about freedom of mind, 4, about guarding the heart in 1821, translated into Russian in Christ. Reading. From the very content of these words it is clear that they were selected from the conversations of Macarius. In one of the poems of the Vienna Library there are chapters of Macarius
with the following inscription: kejalia te Agie Makarie metajrasJenta para Simewn te LogoJenture. Leo Allatius mentions them when calculating the scientific works of Symeon Metaphrastus. From these chapters Macarius cited the testimony of the Fathers of the Council that was against Barlaam and Akindinus to refute their heresy (Leo Allat. diatr. de Symeon p. 132. et. Lamb. Comment. V, 121 et al.). Floss, who examined this manuscript, found that the mentioned 150 chapters from the conversations of Macarius contain exactly the same words that were published by Possinus, excluding the word “about guarding the heart” (Eloss. p. 236). But this word was obviously also chosen from the conversations of Macarius; one has only to compare this word ch. 1. II. VI. X.XII. XIII. XIV, with conversations XVII. § 15. XV, 39, VII, 8, XL, 12. XVI, 2. XXXVII. 10. XIX. If few passages from these words are not found in conversations, one can look for them in the epistles of Macarius. Glicka in his chronicle cites the following words “from the letters” ('En EpzolaiV) of Macarius the Great, which are read in the 2nd chapter. 4th word (Fabr. Bibl. gr. Tom. 8. p. 363) In the list of church writers, Abdijesus Metropolitan Macarius of Egypt attributes three books on asceticism (Assem. Bibl. orient. Tom. III. p. 44). It is not known what these books should mean. In the Syriac language, three words of Macarius and eight letters are found in the manuscript in one list, and in the other five words and ten letters. In Arabic manuscripts there is a collection containing 26 letters and words of Macarius to the monks and his word on prayer and letter to the monks (Assem. Bibl. orient. Volume. III. p. 44). Judging by the first words of these conversations given by Angelo Maio, we find in this Arabic list the following Greek conversations: 1-5. 7. 8. 10. 11. 12. 15. 17. 18. 19. 47. The other eleven conversations on the initial words are not seen among the published Greek (Maii Collect. Vet. Auct. Tom. 4. p. 191. 192)
[7] The first message was printed in Latin. It is entitled as follows: incipit epistola sancti Macarii ad filios Dei. It was printed according to three copies - the Vatican XIII century, the Treviso XV century, and the Gymnasium library of the XV century. Another message has the inscription: tou aute agie Makarie 'Epizolh cai panu o jelimoV. It is printed from a Berlin manuscript of the 12th or 13th century (Floss Macarii Aegyptii epistolae. homiliarum loci et caet. 1850. Colon, p. 191 - 220.
[8] De scriptor. Eccl. cap. 10.
[9] Isaac the Sir. Word 46th according to the Slavic translation.
Orthodox Life
The work published below was discovered in the library of the monastery of St. Macarius the Great in the Nitrian Desert (Egypt) in 2022. The saint's instructions contain spiritual advice that never loses its relevance and, undoubtedly, is of keen interest to a wide range of readers.
One day the elders of Mount Nitria [1] invited the Monk Macarius to their place: “Visit us, we want to see you before you go to the Lord.” When he arrived, all the brethren had gathered. And the monks asked him: “Say a word to us, father.”
And he said: “O my beloved children, let us give glory to the saints. We must be jealous of the feat of the saints, of their way of life, of how they were awarded bliss in the Kingdom of Heaven. Because they did not buy it with money, but, as we understand, they imitated the feat of the saints who preceded them. They acquired non-covetousness, humility of soul, a contrite heart in prayer, love for all people and the fear of God, which never left their hearts, and with this they cast out anger. These are the virtues of the soul.
They rejected all bodily lusts, were hungry and thirsty, and did not enjoy anything worldly. In this feat they gained glory and accepted the crown of the Kingdom of Heaven. They left all the lusts of their hearts for the Lord, and took up the cross, and followed Him, and nothing else separated them from His love.
We do not have such perfect and complete love for God as our holy fathers. Those who sincerely love God with a pure love that does not contain deception or hypocrisy, nothing separates them from the love of God - neither children, nor wife, nor brother, nor family, nor gold, nor power. How Abraham, who sincerely loved God, did not spare his son Isaac when He commanded him to sacrifice him, but he listened to Him and did what he was commanded. And like the holy martyrs who preferred the love of God to temporary life and patiently endured suffering, shedding their blood. Because of the love they had for God, they fulfilled the words of the Apostle Paul: “Who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?.. For I am confident. that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor anything else in creation, will be able to separate us from the love of God that is in Christ Jesus our Lord" (Rom. 8, 35, 38 – 39).
My children, now this is an integral part of our lives. Having despised love for the world and serving it and following the Lord Jesus Christ, we must love Him more than our parents, brothers, children and everyone else, in order to fulfill the commandments and adhere to virtues, imitating the piety of the saints.
My children, flee from sin and be patient until death, keeping the commandments of the Lord. Do not accept the instigations of the enemy [the human race], who encourages you to violate the will of God, no matter how small the commandment may be. For violation of any of them causes the wrath of God.
I want you, my children, to always be temples of God who lives in you (cf. 1 Cor. 6:19). So that you always love your neighbor, and let there be no one among you who would have evil and hatred against his brother, because a heart that contemplates evil and hatred cannot be the receptacle of God. You know that if you love one another, then God will be with you (cf. John 13:35). Love one another, so that you may acquire for yourself all the virtues of the other virtues of your monastic calling all the days of your life.
Remove from your face the veil of darkness that prevents you from seeing the sweetness [of life with Christ]. Have love for your neighbor and know the dignity of this virtue. Listen to the Apostle Paul as he tells you that “you are the temple of the living God” (2 Cor. 6:16). Keep this in your hearts and do not judge your neighbor, do not upset him, so as not to anger God who lives in him. Because every honor with which a man honors his brother is an honor that he brings to Christ, and to Him be glory!
In the same way, honor the poor and those who suffer every need, for He teaches: “just as you did it to one of the least of these brothers of Mine, you did it to Me” (Matthew 25:40). I ask you to flee from those who sow discord and condemnation, which bring destruction to your soul. A soul that does not accept discord, denies the love of money and rejects worldly lusts, shines like the sun, for it becomes free from sin. If her lusts overcome her with desires to condemn, sow discord, fall into envy and covetousness, and do other evil deeds, then grace retreats.
You know that if a wise man once falls into a hole, he will do everything possible not to fall into it again. You also know that just as the serpent was a vessel for the actions of the enemy and through him Adam fell and tasted death, so evil deeds are the gates of the enemy, from which the soul of the ascetic perishes. Therefore, one must guard oneself so as not to become a receptacle for Satan.
My children, guard your ears so that your hearts remain pure, and flee from any uncleanness, for there are many wolves now eager to destroy innocent sheep.
And if one of you made a mistake and wounded his brother’s heart with a word or sowed discord, then he must immediately repent and not return to this in the future, so as not to kindle the fire [of passion]. And if someone has heard condemnation against one of his brothers, then he must justify it, so that peace and love can be between you, and the words of our Savior will produce good fruits in you. Blessed are the peacemakers, for they are the sons of the Most High God (cf. Matt. 5:9).
And know this, my children, that truly there is a Divine secret in the human heart. When the heart is unclean and its intentions towards its neighbor are unclean, then the heart feels this impurity, no matter how strongly it is hidden.
It's the same with love. If your brother's heart loves you, you feel it, just as you feel your love for him in return. So, be sensitive in soul and pure in heart.
If someone is embarrassed by the words of his brother and does not check whether they are true or false, then he should not hide this embarrassment in his heart, much less speak kind words to him, internally harboring anger towards him. An unclean heart generates bitter hatred and angers God. Therefore, if a person hears the words of his brother that trouble his heart, then he must immediately reprimand him for these words. For if a person does not do this, hatred gradually arises in him, leading to death - both in this life and in the century to come.
My children, everyone who endures sorrows, but does not accept them and does not resign themselves to them, will perish [for eternal life]. Torment will befall him, and he will become embittered, sad, sad and restless. Spiritual work is like the royal path, which is guarded day and night by guards. Whoever chooses this path and sticks to it steadfastly will remain safe. Those who are careless, selfish and lack obedience have chosen a difficult and tedious path for themselves. Anyone who follows them will become weary and may perish, for robbers are guarding him. Therefore, whoever strayed from the royal path, falling into temptation, let him rise up and correct himself. For those who rejected the royal path and willfully chose another, there is neither justification nor healing.
I ask you with all my heart - “let not the sun go down on your anger” (Eph. 4:26). Let not one of you go to sleep holding a grudge against his brother in his heart. For what if death overtook him that night? He will go to
The Lord, with a defiled heart and unclean thoughts, will lose all his labors, peace [spiritual] and future life [with Christ].
My children, I wish you to increase your service to the saints [2] and the sick, to do more good to them. Know that any deed of each of you will be imputed to him for his good, be it service, prayer, bows, tears or fasting. Even one word that a person utters with love about God, or any manifestation of virtue - all this is for your benefit. Do not be afraid, my children, for our Savior does not wish us harm in any way, and every good deed of ours will be revealed to Him when the hour comes for our soul to be separated from our body.
Beloved, do not be like those who eat, drink and sleep without measure, but like those who work and humbly accept everything for the sake of the Lord. Therefore, perform your assigned tasks with diligence and love difficulties. May bodily fatigue be joyful and comforting for you. Do not be saddened by it and work not under compulsion, but out of good will.
Let anyone who desires achievement strive for it with a joyful heart, without laziness. Blessed is the one who always works with joy in his heart, for the doors of heaven open to him.
He who submits to the weakness of the body over time becomes alien to any of the beginnings of virtues prepared for those who sincerely strive. He who doubts the [universal] resurrection is unable to accept heavenly gifts, having in himself nothing but sadness and endless darkness.
What good is it for a man if he finds solace in this world for a short time with food, drink and excessive luxury, and then perishes in eternal torment? (see Luke 12, 16 – 21).
He who acquires one virtue and leaves another is like a man who, taking a vessel filled with oil and neglecting the hole in it, set off on a journey [3]. The goal of the journey remained unattainable for him, because soon there was no oil left in the vessel. Likewise, anyone who keeps one commandment but rejects the rest labors in vain.
Be vigilant so that laziness does not overtake you. And do not be tempted by false dreams, lest you become like someone who gives alms and, being lazy, believes that he is already free from fulfilling other commandments. Or to someone who thinks that he will be saved only by feeding someone, showing someone hospitality, visiting someone who is sick or imprisoned, but at the same time abandoning all other commandments. Or to the one who prays day and night, while he has no love, mercy and violates other commandments. Don’t be like someone who fasts incessantly and deprives himself of all earthly goods without practicing the other commandments. Or like someone who, only out of laziness, seems to strive for abstinence and poverty, being convinced that he will be saved by his chastity and non-covetousness. Or like someone who, having physical purity, does not shy away from evil thoughts, quarrels and envy and believes that his bodily purity has already reached the Kingdom of Heaven.
Thus, the one who keeps certain individual commandments is unlikely to ever be saved by them, for the commandments are like a chain: if only one link falls out, it comes to an end. Anyone who neglects even one of the commandments loses all his work!
My children, understand these words of mine, accept them and keep them in your hearts, for the time will come when the Lord will exact from you the fruits of my words, and you will confirm what you heard from me. Do not make my words the reason for any condemnation, because all this is only for your salvation and your benefit.
Take care, my children, about the salvation of your souls and turn to the Lord with pure repentance, without lies, with crying and prayer.
Recognize your weaknesses and do not be like animals who have neither reason nor wisdom, who, having once fallen into a pit, then return to it again. And know that repentance is established and prepared for each of us, and it reveals all the virtues to everyone who seeks it. For just as the work of repentance is great, so is its eternal and blessed outcome. And the one who practices repentance, without giving up his heartfelt desire for it, will receive a great reward for this and will thus achieve the Kingdom of Heaven.
Pure repentance, confession of all sins - both physical and mental - is the key to all virtues and the beginning of all righteousness. Whoever acquires it paves the way to fulfilling the commandments and becomes like a faithful man who began to build his house on the rock (cf. Matt. 7:24 - 25).
My children, I pray to the Lord, who cares for you, not to allow you to be plunged into evil temptation and to become cold through the negligence of your hearts, for this leads to distance from repentance, and then to deprivation of repentance. While you live in the body, hold fast to repentance, do not let it slip away from you.
Remember that anyone who refuses repentance and mercy removes the Kingdom of Heaven from himself.
Always remain in prayer and weeping before our Savior, so that everyone may be worthy to hear the voice - “your sins are forgiven you” (Mark 2:5). Our Good and Humane Savior, He rejoices at your repentance and prays to His Heavenly Father for you. But do not test the kindness of His heart by falling into your sins, for then prayer for you will become in vain.
Is there any greater indecency than if someone abandons repentance and indulges in relaxation and carelessness, trampling all the spiritual fruits sent down for his great efforts and tears? So, love and work for the Lord’s sake, for humility and zeal bring true consolation to a person, heal all the ailments of his heart, grant him abundant mercies, and then, finally, he is honored to become the receptacle of the Holy Spirit.
Let us repent while we are given time to repent. This hour is short, and we must be able to spend it correctly before we are called to leave our mortal body. The Lord will not even accept the good deeds of one who died in sins and without repentance. Let us heed this in order to find consolation in times of sorrow. The lazy farmer, who neither sows nor reaps, will have nothing to fill his barns with.
Truly, all this is so, and therefore let each of us strive to the best of his ability and may he receive each of his crowns, bestowed according to his virtues by the grace of God. I ask you, my beloved, not to burden yourself with the worries of this age and not to be like that careless servant who buried his master’s silver talent in the ground without working at all (see Matt. 25: 14 - 30).
We work according to our strength, but even those who make a small sacrifice to the Good and Generous Lord will not lose their reward.
Let us always strive to imitate the righteous, contemplating them in great glory, and with great diligence prepare ourselves for death, in order to inherit the same grace as they.
My children, work now with all your might, thinking of the glory that will crown your labors. Take care not to fall short of grace. The Epistle of the Holy Apostle Paul says: “To be carnally minded is death, but to be spiritually minded is life” (Rom. 8:6). May our thoughts now be spiritual, so that we can live forever, inheriting bliss.
My children, I give each of you the commandment not to approach the sacred sacraments [of the church] without first being reconciled with everyone. If anyone has a grudge against his brother, hasten to reconcile with him, asking for forgiveness and bowing to the ground, and then only proceed to the sacraments. Know that love between brothers and the mutual reconciliation of their hearts is a blessing in which is all the fullness of grace.
Anger, malice, reproaches, envy, hatred, theft, hypocrisy - the machinations of the damned enemy. Anyone who is haunted by one of these passions becomes like Satan. Therefore, the one who expects his own salvation should run away from all these vices. Know that our Savior did not fight with Satan, exalting His Divinity, but was humble until Satan was put to shame. The Lord taught us to fight the enemy with the same measures until we defeat him. Let us learn the humility of our Teacher and may we achieve victory.
Beloved, let us be strangers to this world in order to be rewarded with eternal blessings.
The first sin in heaven was gluttony.
The first thing the Savior did after His Baptism was a forty-day fast, and the enemy was defeated. So, let us strive for what the Savior taught us - let us begin fasting in imitation of His feat. Let us strengthen our fast and receive a greater reward.
Know that the Holy Pentecost is leaven for the whole year, and therefore we must fast with caution. For if the leaven loses its strength, the whole dough will spoil.
Fasting is associated with several virtues known to all of you, but they bear fruit only when they are combined together. Be careful, do not neglect fasting, and the enemies who envy us and seek to trample on our virtues will not be able to harm us. The more we neglect fasting, the more damage they will cause to us.
Therefore, on the days of Khamsin [4], if you cannot fast and prostrate, then stay awake and diligently read the Holy Scriptures. Perform your service with all attention and fear [of God], and do not shy away from visiting the temple. Know that the angel of the Lord, endowed with special grace, knows who is worthy [in his spiritual life], and rejoices at him, and blesses him. For those who are unworthy, he grieves and grieves.
My children, be careful, so that you do not dare to approach the Holy Mysteries if for any reason
you will be afraid that they will serve you as condemnation and destruction (see 1 Cor. 11:29-30). Do not be late for church services, listen to psalms, hymns of praise, and Holy Scripture before communing with the Body of Christ and His Life-giving Blood. This sacrament drives out all the powers of darkness from your souls and cleanses your hearts from all uncleanness, according to the word of the Savior: “He who eats My Flesh and drinks My Blood abides in Me, and I in him” (John 6:56).
Over those who are careless and stubbornly do not accept the Body and Blood of Christ, the forces of darkness will triumph. They will defile his heart and remove him from the grace given by the Savior.
So, we should not leave behind vices and defilements that hinder the communion of the Holy Mysteries with a pure heart and soul. Let us always be united with Christ, for by Him we are freed from the power of the enemy.
Stay awake in spirit and be filled with faith, so that you can approach the Lord with a pure heart and good deeds without partiality, worthily enter the Jerusalem above and receive incorruptible crowns. And blessed is he who finds our Savior Jesus Christ, to whom be glory with His Father and the Holy Spirit forever and ever. Amen".
Then he said in conclusion: “Brothers, let us weep and let the tears flow from our eyes now, before we go to where they burn our bodies in vain.”
And then the Monk Macarius began to cry, and everyone began to cry with him, and fell on their faces with the words: “Father, pray for us.”
Notes
1. Deserts.
2. In this context - to fellow monastics.
3. This refers to oil lamps, which in ancient times were used by people, in particular, for moving at night. The same image is given in the Gospel parable of the ten virgins (Matthew 25:1-13).
4. Sandstorm lasting about 50 days and accompanied by sweltering heat. In Egypt, this phenomenon usually occurs in the spring, often falling during Lent.
Source: Mospat.ru
