St. Reverend Elder Porphyry Kavsokalivit brooklyn-church.org

St. Reverend Elder Porphyry Kavsokalivit

Преподобный Порфирий Кавсокаливит (Баирактарис), Афонский старец Rev. Porphyry Kavsokalivit (Bairaktaris), Athos Elder

Старец Порфирий, в миру Евангелос Баирактарис, родился 7 февраля 1906 года в Греции, в селе святого Иоанна Карустия, в провинции Эвиа. Elder Porphyry, in the world Evangelos Bairaktaris, was born on February 7, 1906 in Greece, in the village of St. John Karust in Evia province. Его родители были бедные, благочестивые крестьяне. His parents were poor, pious peasants. Свое образование Евангелос получил в двух классах начальной сельской школы. His education Evangelos received in two grades of elementary rural school. С самого детства он помогал родителям заниматься хозяйством: пасти овец, работать в огороде. Since childhood, he helped his parents to engage in farming: feed the flock, to work in the garden. В 8 лет мальчик пошел работать на угольную шахту, а затем за прилавок магазина. The 8 year old boy went to work in a coal mine, and then the shop behind the counter.
В ранней юности Евангелос прочитал житие святого Иоанна Кущника. In early adolescence Evangelos read the life of St. John Kuschnika. Оно произвело на него такое сильное впечатление, что он втайне от родителей ушёл на Святую Гору Афон. It has made him such a strong impression that he secretly from the parents went to the Mount Athos. Там Евангелос отдал себя в послушание двум добродетельным и духовно опытным старцам, жившим в Свято-Георгиевской келии на Кавсокаливии. There Evangelos gave himself to the obedience of two virtuous and spiritually experienced elders who lived in St. George on his cell Kavsokalivii.
Однажды утром они послали его наколоть дров для печки. One morning, they sent him to chop wood for the stove. В их поисках юный послушник добрался до оврага, находившегося довольно далеко от скита Кавсокаливия, в котором он тогда жил со своими старцами. In their search for the young novice got to the ravine is too far from the monastery Kavsokaliviya, where he lived with his elders. Когда мальчик начал рубить дрова, с ним случилось несчастье: с топора сорвалась рукоятка, и лезвие вонзилось ему в ногу, сильно ее поранив. When the boy began chopping wood, with him there was a misfortune: with an ax handle was broke and the blade pierced his leg, severely injuring her. Из раны хлынула кровь. From the wound gushing blood. Поблизости никого не было, и, вне всякого сомнения, отрок должен был умереть от потери крови. Nearby there was no one, and, no doubt, the young man had to die from blood loss. Чувствуя смертельную опасность, он изо всех сил начал громко призывать на помощь Матерь Божию: «Пресвятая Богородица, помоги мне!». Sensing the danger of death, he struggles began a loud call for help of the Mother of God: "Holy Mother of God, help me!". И кровь немедленно остановилась. And the blood stopped immediately.
Вскоре Евангелос принял монашество с именем Никита. Evangelos soon became a monk named Nikita. Однажды он, придя рано в церковь, стоял в темном углу и молился. One day he came early to the church, stood in a dark corner and prayed. В этот момент в храм вошел монах Димитрий, 90-летний русский старец. At this point, the temple became a monk Demetrius, 90-year-old Russian elder. Оглядевшись по сторонам и никого не заметив, он стал на молитву, делая земные поклоны. Looking around and seeing no one, he began to pray, doing prostrations. Во время молитвы старца осияла такая благодать, что он стоял посреди храма, не касаясь пола. During the prayer, Elder shone around such grace that he stood in the temple, not touching the floor. Божественная благодать, излившаяся на святого старца, коснулась и юного инока Никиты. Divine grace, streamed to the holy elder, and touched the young monk Nikita. По пути назад в келию, после приобщения Святых Таинств, сердце отца Никиты переполняла такая радость и любовь к Богу, что, воздевши руки к небу, он громко восклицал: «Слава Тебе, Боже! On the way back to his cell, after the communion of the Holy Mysteries, his father's heart was filled with such joy Nikita and the love of God, that vozdevshi hands to heaven, he loudly exclaimed: "Glory to Thee, O God! Слава Тебе, Боже! Glory to Thee, O God! Слава Тебе, Боже!» Glory to Thee, O God! "
Он хотел всю жизнь подвизаться на Афоне, но Господь распорядился иначе. He wanted all his life lived on Mount Athos, but the Lord directs otherwise. Девятнадцатилетний Никита получил воспаление легких, которое перешло в плеврит. Nineteen Nikita got pneumonia, which turned into pleurisy. Старцы приказали ему оставить Афон и поехать лечиться. The elders ordered him to leave Athos and go to be treated. Пройдя курс лечения и почувствовав себя лучше, он вернулся на место пострига. Having passed the course of treatment and feeling better, he returned to the place of vows. Однако болезнь вновь дала о себе знать, и старцы, видя, что афонский климат может убить их ученика, послали его назад, не благословив возвращаться на Святую Гору. However, the disease had manifested itself, and the elders, seeing that Athos climate could kill their student, sent it back, not blessed to return to the Holy Mountain.
Так, в 19-летнем возрасте отец Никита оставил Афон и поселился в монастыре святого Харалампия в Левконе, недалеко от своего родного села. So, in the 19-year-old father of Nikita leave Athos and settled in the monastery of St. Haralambos in Levkon, near his native village.
В возрасте 21 года Никита был рукоположен во иерея Синайским архиепископом Порфирием III, который дал ему свое имя. At age 21, Nikita was ordained to the priesthood by Archbishop Porfiry Sinai III, who gave him his name. Вскоре, несмотря на юный возраст батюшки, митрополит Каристский Пантелеимон назначил отца Порфирия монастырским духовником. Soon, despite the young age of father, Metropolitan Panteleimon Karistsky appointed father confessor Porphyry monastery. Это послушание отец Порфирий нес в монастыре св. This obedience Porphyry's father was carrying in the monastery of St. Харалампия до 1940 г. Haralambos until 1940

Преподобный Порфирий Кавсокаливит (Баирактарис) Rev. Porphyry Kavsokalivit (Bairaktaris)

Многие из окрестных жителей обращались к нему, ища исцеления своих душевных ран. Many of the local people turned to him, seeking healing their emotional wounds. Отец Порфирий без устали служил Богу и людям. Father Porfiry tirelessly served God and people. Вереницы людей ждали своей очереди, т. к. исповеди длились часами без перерыва. Swirls of people waiting for their turn, t. To. The confession lasted for hours without interruption. И так продолжалось изо дня в день. And so it went, day after day. За свои неустанные труды в 1938 году отец Порфирий получил сан архимандрита. For his tireless work in 1938 Porphyry father received the rank of Archimandrite.
В 1940 году отец Порфирий приехал в Афины, где был назначен приходским священником в церкви святого Герасима при афинской больнице. In 1940, Porphyry's father arrived in Athens, where he was appointed parish priest of the church of St. Gerasimos at Athens hospital. За тридцать три года своего служения на этом месте отец Порфирий помог тысячам людей обрести душевный мир, многих из них по благодати Божией он исцелял от разного рода болезней. For thirty-three years of his ministry in this place Porphyry father helped thousands of people find inner peace, many of them by the grace of God, he healed all sorts of diseases.
После ухода на пенсию отец Порфирий продолжал служить и исповедовать в древнем заброшенном храме святителя Николая в районе Пендели до 1978 года. After retiring Porphyry's father continued to serve and profess the ancient abandoned temple of St. Nicholas near Pendeli until 1978. Когда с ним случился инфаркт, он несколько месяцев прожил у своих друзей в Афинах, после чего в 1979 году поселился в районе Милеси, где и построил большое подворье с храмом в честь Преображения Господня. When he had a heart attack a few months he lived with his friends in Athens and then in 1979 settled in the district of Miles, where he built a large courtyard with a temple in honor of the Transfiguration of the Lord.
Отец Порфирий никогда не оставлял надежды вернуться обратно на Афон. Porphyry's father never gave up hope to get back to Mount Athos. Когда в 1984 году он узнал, что последний обитатель родной для него Свято-Георгиевской келии оставил ее и перешел жить в монастырь, он поспешил на Святую Гору. When in 1984 he learned that the last inhabitant of his native St. George left her his cell and went to live in the monastery, he hastened to the Holy Mountain. Господь исполнил заветное желание Своего верного слуги, и последние два года своей жизни старец провел на Афоне. Lord fulfilled a wish of His faithful servant, and the last two years of his life spent on the elder Athos.
В это время он часто говорил о том, как будет давать ответ на Страшном суде. At that time, he often spoke about how to give an answer at the Last Judgment. Вспоминал историю из патерика, в которой один старец, чувствуя приближение смерти, приготовил для себя могилу и сказал своему ученику: «Мой сын, камни скользкие и тропа крутая, ты можешь покалечиться, если решишь нести мое тело к могиле. I remembered the story of Patericon in which one old man, feeling the approach of death, the grave prepared for himself, and said to his disciple: "My son, the stones are slippery and steep path, you can become a cripple, if you decide to carry my body to the grave. Давай пойдем туда, пока я еще могу ходить». Let's go there, yet I can still walk. " Ученик, поддерживая старца под руку, довел его до могилы. The student, supporting the elder by the arm, led him to the grave. Старец лег в приготовленную могилу и предал душу свою Богу. Elder got into the prepared grave and gave his soul to God.
По просьбе старца недалеко от келии для него была выкопана могила. At the request of an old man close to the cell of the grave was dug for him. В последнюю ночь своей земной жизни старец исповедался, после чего ученики стали читать канон на исход души, а затем по четкам келейное правило великосхимника. On the last night of his earthly life the old man confessed, after which the students began to read the canon of the outcome of the soul, and then on clear cell rule Great Schema.
Последними словами старца стали евангельские строки: «Да будут все едино». The last words of the elder became evangelical lines: "That they all may be one." Затем еле слышно он прошептал: «Гряди» и испустил дух. Then, under his breath, he whispered: "Peaks" and gave up the ghost. Господь забрал его светлую душу в 4:31 утра 2 декабря 1991 года. The Lord took away his bright soul at 4:31 am December 2, 1991.
Говоря о духовных дарованиях старца Порфирия, другой всемирно известный греческий старец Паисий Святогорец говорил: «У него цветной телевизор, а у меня только черно-белый». Speaking of spiritual gifts elder Porphyry, and the other world-famous Greek elder Paisius Holy Mountain said: "He has a color television, and I only have black and white."
Некоторое время вместе с батюшкой в монастыре жил один профессор богословия. For some time, together with a priest in the monastery lived a professor of theology. Он был намного моложе отца Порфирия и был его духовным чадом. He was much younger than my father Porfiry and was his spiritual son. Однажды профессор предложил побеседовать о существовании Бога. One professor suggested to talk about the existence of God. Обсудив эту тему со всех возможных точек зрения, профессор и батюшка пришли к заключению, что Бог есть. Having discussed this topic from all possible points of view, a professor and the father came to the conclusion that God exists. Однако молодой профессор обратился к старцу с просьбой. However, the young professor turned to the old man with the request. Когда тот умрет, то придет к профессору и расскажет, есть ли Бог. When he dies, he will come to the professor and tell whether God exists. В ответ на это батюшка спросил, почему профессор считает, что первым умрет именно он? In response, the priest asked why the professor believes that he will die first?
На это молодой человек ответил, что батюшка старше его в два раза, поэтому естественно быстрее умрет тот, кто старше. At this the young man replied that his father over twice, so naturally will die one who is older. Но отец Порфирий по благодати Божией знал, что раньше умрет профессор, причем очень скоро. But Father Porfiry by the grace of God knew that before the professor dies, and very soon. Этого батюшка не стал говорить, но пообещал, что придет после смерти сказать, есть ли Бог. This father did not speak, but he promised that he would come to say after death, is there a God. Такое же обещание дал батюшке и профессор на случай, если он все-таки умрет раньше. The same promise was given to the priest and professor, in case he did die before.

Святой Преподобный Старец Порфирий St. Reverend Elder Porphyry

Через некоторое время профессор покинул монастырь и уехал в город. After a while, the professor left the monastery and went to town. Не прошло и года, как батюшка и профессор расстались, но вот в один из великих праздников, когда отец Порфирий с братией готовились к праздничной трапезе, в монастырь пришел человек из соседней деревни и сообщил, что профессор скончался. Less than a year as a priest and professor parted, but then one of the great festivals, when Porphyry's father and his brethren were preparing for the festive meal, the monastery came a man from a neighboring village, and said that the professor died.
Спустя какое-то время, после долгой молитвы, отец Порфирий выключил свет в келье и попытался заснуть. After some time, after a long prayer, Father Porfiry turned off the light in his cell and tried to sleep. Вдруг из тьмы раздается громовой голос, сопровождаемый непонятным шумом. Suddenly out of the darkness is heard the voice of thunder, followed by incomprehensible noise. «Бог есть! "God exists! Бог есть! God exists! Бог есть!» — трижды повторил голос. God is! "- Three times the voice repeated. Это был голос профессора! It was the voice of the professor! В страхе батюшка встал на колени и начал молиться о его душе. In the fear of the father he knelt and began to pray for his soul. И так до утра! And so on until morning! Можно ли после этого сомневаться, что «Бог есть»?! Can we then doubt that "God is" ?!
В одной горной деревушке не было воды. In a mountain village had no water. Ее жители обращались в разные инстанции, платили деньги, но все без толку. The villagers appealed to various authorities, paid the money, but all to no avail. Все в один голос говорили, что в этом районе нет подземных вод. All in one voice saying that in this area there is no groundwater. Так что жители деревни вынуждены были собирать дождевую воду. So the villagers were forced to collect rainwater. И вот, один человек, который был чадом батюшки и знал о его способности находить воду, попросил его помочь этой беде. And behold, a man who was a father and a child aware of his ability to find water, asked him to help this trouble. Батюшка сразу ответил, что в деревне много хорошей воды, и показал на чертеже место, где она протекает. My father once said that in the village a lot of good water, and shown in the drawing the place where it occurs. После горячих и настойчивых просьб отец Порфирий сам пошел на это место и точно указал, где находится вода и на какой она глубине. After a hot and insistent requests Porphyry father himself went to this place and precisely specified, where the water is and what it depth. И действительно: когда стали искать, именно на том месте и на той глубине нашли воду, которая била чистейшим ключом! And indeed, when they began to look for it on the spot and on the depth of the water found that the purest beat the key!
Тогда все жители деревни стали называть батюшку святым и пророком. Then all the people of the village came to be called the holy priest and prophet. Все хотели к нему прикоснуться, поцеловать его руки, ноги, обласкать, все наперебой хотели принять его у себя дома. Everyone wanted to touch him, to kiss his hands, legs, caress all vying wanted to take it at home. И поскольку они приходили и кланялись ему в ноги, почитая за святого, батюшка очень расстроился и попросил немедленно найти способ увезти его из деревни. And as they came and bowed down at his feet, honoring a saint, Father was very upset and asked to immediately find a way to take him out of the village. Так случилось, что в это время шел автобус в Афины. It so happened that the bus was at this time in Athens.
Отец Порфирий с большим трудом вырвался из объятий жителей и сел в автобус; Porphyry's father with great difficulty escaped from the clutches of people and got on the bus; и хотя народ пытался задержать его, он все-таки уехал. and although people tried to detain him, he still had left.

Старец Порфирий и по смерти жив у Бога Elder Porphyry and the death of God is alive

Когда отец Порфирий отошел ко Господу, один из его духовных чад находился по работе в другом городе и не знал о смерти батюшки. When Porphyry's father went to the Lord, one of his spiritual children was to work in another town and did not know about the father's death. По возвращении в Афины у мужчины возникли определенные семейные проблемы, и он, как всегда, решил позвонить отцу Порфирию посоветоваться. On his return to Athens the man had some family problems, and he, as always, decided to call his father Porfiry advice. Он взял телефон, набрал номер и услышал на другом конце голос старца. He picked up the phone, dialed the number and heard a voice on the other end of the elders. Он поприветствовал старца, испросил его благословения и стал излагать ему свои нужды. He greeted the old man asked for his blessing and began to expound his own needs. Старец выслушал его, дал ему ценный совет. The elder listened to him, gave him valuable advice. Обрадованный духовный сын сказал: «Я скоро зайду к вам, как только освобожусь», на что отец Порфирий ответил: «Не звони мне опять, потому что я уже умер». Delighted spiritual son said, "I'll come to you soon, as soon as I", what Porphyry's father said: "Do not call me again, because I am already dead."
Но Бог не есть Бог мертвых, но живых, и мы верим и знаем, что старец Порфирий жив у Бога и слышит наши молитвы, и силен ходатайствовать за нас, грешных, перед престолом Всевышнего. But God is not a God of the dead but of the living, and we believe and know that the old man was alive Porphyry God hears our prayers and is able to intercede for us, sinners, to the throne of the Most High.

Изречения и советы Sayings and tips

Старец, если собеседник не принимал его первого совета, уступал и давал ему другой совет, более легкий. Elder, if the person did not take his first council yielded and gave him another board easier. Но первый совет был духовно более полезным. But the first piece of advice was more spiritually rewarding.

Берегите лампаду жизни Protect the lamp life

Одному своему духовному чаду старец Порфирий предсказал, что тот проживет столько-то лет. One of his spiritual child of the elder Porphyry predicted that he will live so many years. Когда этот человек подверг риску свое здоровье, старец заявил, что тот мог умереть. When this person is risking his health, the old man said that he could die. На недоуменный вопрос о том, как это согласуется с данным ранее предсказанием, старец ответил: «То, что я тебе сказал, верно. On the puzzling question of how this is consistent with the previous prediction, the old man replied, "What I told you is true. Ничего не изменилось. Nothing changed. Лампада твоей жизни имеет масла на столько лет, сколько я тебе сказал. Lamp oil is your life for as many years as I told you. Но если ты ее уронишь, масло разольется и лампада погаснет! But if you dropped it, the oil spill and the lamp will go out! Такова жизнь! That is life! Бог нам дает многоценный дар жизни; God gives us the gift of life is precious; мы его принимаем и обязаны оберегать, а вовсе не подвергать опасностям, да к тому же бессмысленным». we accept it and must be protected, not endangered, besides meaningless. "

Никаких ссор при детях! No quarrel with the children!

— Никогда ваши дети не должны слышать, как вы ссоритесь между собой… даже что вы повышаете голос друг на друга! - Do your children should not hear you quarrel with each other ... even that you raise your voice at each other! Но разве это возможно, геронда? But is it possible Geronda?
— Конечно, возможно! - Of course available! Поэтому хорошенько запомните мои слова: никогда никаких ссор при детях… Никогда! So mark my words carefully: never any quarrels with the children ... Never!

Если бы мы видели, как нас любит Христос! If we saw how Christ loves us!

«Господь никогда и нигде нас не оставляет. "The Lord never ever leave us. С того момента, как Он пришел на землю, родившись от Пресвятой Девы Богородицы, и стал Богочеловеком, Он всегда с нами. From the moment he came to earth, born of the Virgin Mary, and became the God-man, He is always with us. Если бы мы увидели, как нас любит Христос и что Он для нас делает, то от безмерной радости помутились бы рассудком. If we saw how Christ loves us and that He does for us, it would be of immense joy clouded mind. Мы остались бы в Его объятиях, и нам бы уже ни до чего не было дела». We would have stayed in his arms, and we would have been up to what was not the case. "

Любовь к Богу должна быть беспредельной The love of God must be infinite

«Наша любовь к Богу, дитя мое, должна быть беспредельной, она не должна быть раздроблена на привязанность к различным вещам. "Our love for God, my child, must be infinite, it must not be fragmented into a variety of attachment to things.
Вот тебе пример: человек, скажем, имеет в себе одну батарейку определенной энергоемкости. Here's an example: a man, say, has a battery with a specific energy consumption. Если он будет расточать эту энергию на различные дела, не имеющие отношения к любви к Богу, то оставшийся в нем для этой любви заряд будет весьма небольшим, часто может быть даже совсем ничтожным. If he will squander that energy to various matters unrelated to the love of God, remaining in it for the love of this charge is very small, it can often be even quite insignificant. Если же мы всю нашу энергию обратим к Богу, тогда велика будет наша любовь к Нему. If we turn all our energies to God, then great is our love for Him.
Приведу тебе еще такой пример. Let me give you another such example.
Одна девушка очень сильно полюбила юношу по имени Никос. One girl is very much in love with a young man called Nikos. Каждую ночь она просыпалась и тайно от своих родителей, босая, выпрыгивала через окно на улицу и, невзирая на боль от впивающихся в ноги колючек, через поле бегала на встречу со своим возлюбленным. Every night she woke up and secretly from their parents, barefoot, jumped out through the window into the street and, despite the pain of thorns digging into his legs, ran across the field to meet his lover. Когда же она возвращалась назад, в дом, то Никос всегда как бы находился рядом с ней. When she came back into the house, as though Nikos was always by her side. За какую бы работу она ни бралась, ее Никос был здесь, она видела его. For whatever work it may take, it Nikos was here, she'd seen him. Также и ты, дитя мое, должен все свои силы устремлять к Богу. Also you, my child, must fasten all his strength to God. Твой ум всегда должен быть в Нем, потому что именно этого и желает Бог». Your mind should be always in him, because this is what God wants. "

Молись о терпении Pray for patience

«Молись не о том, чтобы Бог избавил тебя от различных твоих болезней, но о том, чтобы тебе посредством умной молитвы, пребывая в терпении, умиротвориться. "Pray not that God redeemed you from your various diseases, but how to you by mental prayer, staying in patience, to appease. Это принесет тебе очень большую пользу». It will bring you a very big favor. "
«Не проси Бога облегчить твои страдания от различных болезней, не принуждай Его к этому в своих молитвах. "Do not ask God to relieve your suffering from various diseases, do not force him to do so in their prayers. Но с неизменной стойкостью и терпением переноси свои недуги и увидишь, какую от этого получишь пользу». But with the same persistence and patience endure their afflictions, and see what will benefit from this. "

В результате раковых болезней наполнился рай As a result, cancers filled paradise

Во время беседы со своими духовными чадами старец сказал: «Лекарство от рака очень простое. During the conversation with his spiritual children the old man said, "The cure for cancer is very simple. Врачи пользуются им ежедневно, оно постоянно у них под рукой, как мне это, по благодати Божией, известно. Doctors use it every day, it is always at hand as I do, by the grace of God, we know. Но Бог не открывает им это средство, потому что в последнее время в результате раковых болезней наполнился рай!» But God does not reveal to them this means, because as a result of cancer disease recently filled paradise! "

Больше читай Священное Писание More to read the scriptures

«Чтобы право шествовать путем истинным, следует постоянно читать Священное Писание, жития святых, другие церковные книги. "To march right through the true, should always read the Scriptures, the lives of saints and other religious books. Если во время чтения какое‑либо слово или мысль из прочитанного поразит тебя, прерви чтение и задержись на ней подольше, хорошенько ее обдумай. If while reading any word or thought from reading impress you, stop reading and hold her longer, its a good think about it. Скоро ты увидишь, какую великую пользу это приносит». Soon you will see what a great benefit it brings. "
«Читай больше, чтобы просветился твой ум. "Read more to enlighten your mind. Знаешь, я сам читал очень много. You know, I've read a lot. Чтобы меня никто не беспокоил, я забирался на одно дерево по лесенке, которую я сам смастерил. To me nobody bothered, I climbed on a single tree on the stairs, which I fashioned myself. Поднявшись наверх, я затаскивал ее за собой, чтобы никто ничего не заметил и чтобы меня не побеспокоили. Upstairs, I dragged her with him, so that no one noticed that I was not disturbed. Так я мог на протяжении многих часов внимательно читать и размышлять над прочитанным». So I could for many hours carefully read and ponder read. "

Исповедь дар любви Божией человеку Confessions of a gift of love of God to man

«Исповедь это один из путей, по которому человек движется к Богу. "Confession is one of the ways in which a person moves toward God. Это дар любви Божией человеку. It is the gift of God's love to man. Никто и ничто не может лишить человека этой любви». No one and nothing can deprive a person of love. "

Кто не покается, тот погибнет Who does not repent, he will die

— Геронда, скажите мне слово к душевной пользе. - Geronda tell me word for spiritual use.
— Кто не покается, тот погибнет. - Who does not repent, he will die. Повторяю тебе: кто не покается, тот погибнет. I repeat to you, whoever does not repent, he will die.

Кто умер ради Христа, для того нет смерти! Who died for the sake of Christ, for there is no death!

«Спасение в Церкви! "Salvation in the Church! всегда говорил нам старец. always told us the old man. Кто является членом Церкви, тот не боится второй смерти! Who is a member of the Church, he does not fear the second death! Для тех, кто состоит в Церкви Христовой, смерти нет! For those who are in the Church of Christ, there is no death! Православие совершенно, в нем нет никакого несовершенства!» Christianity is perfect, it does not have any imperfection! "
«Смерти нет! "There is no death! Не бойся смерти! Do not be afraid of death! Кто умер ради Христа, для того нет смерти! Who died for the sake of Christ, for there is no death! А если ты не умер ради Христа, то умри!» And if you did not die for the sake of Christ, then die! "

Как молиться новоначальному How to pray to beginners

На вопрос одного брата: «Геронда, как следует молиться новоначальному?», старец ответил: «Новоначальный монах должен читать жития святых и Новый Завет». Asked a brother: "Geronda how to pray to beginners," the old man replied, "the monk to beginners should read the lives of the saints and the New Testament."

Наставления беременным женщинам Instructions for pregnant women

Старец советовал одному врачу педиатру: «Говори женщинам, что они должны осознавать, как высоко почтил их Бог, сподобив стать матерями. Elder advised one pediatrician, "says the woman, that they should be aware of how highly honored of God, vouchsafed to become mothers. С момента зачатия плода они носят в себе вторую жизнь. From the moment of conception the fetus, they are a second life. Пусть они разговаривают с младенцем, ласкают его, поглаживая свой живот. Let them talk to the baby, caressing him, stroking his belly. Ребенок неким таинственным образом все это чувствует. The child in some mysterious way it all feels.
Матери должны с любовью молиться о своих детях. Mothers should pray with love for her children. Ребенок, как уже родившийся, так и находящийся еще во чреве, чувствует недостаток материнской любви, нервозность матери, ее гнев, ненависть и получает травмы, последствия которых будет ощущать всю свою жизнь. The child is already born, and who is still in the womb, feels the lack of maternal love, mother's nervousness, her anger, hatred and gets injured, the consequences of which will feel my whole life.
Святые чувства матери и ее святая жизнь освящают младенца с самого момента его зачатия. Holy mother and her sense of the holy life consecrated the baby from the moment of conception. Все, что я только что сказал, надо хорошо помнить не только матерям, но и будущим отцам тоже». All that I have just said, we should do well to remember not only mothers, but also fathers and the future. "

Оказывайте и такую помощь Provide such assistance and

Когда у тебя есть возможность, помогай и материально. When you have the opportunity to help and financially. Но больше оказывай тем, кто находится рядом с тобой, вот какую помощь: разговаривай с ними, выслушивай их, когда они хотят рассказать тебе о своих трудностях, высказать тебе свою боль, посиди с ними вместе, чтобы они не чувствовали себя одинокими. But most of it turns out to those who are close to you, here's some advice: talk to them, listen to them when they want to tell you about their difficulties, to express to you my pain, sit down with them, so they do not feel alone.

Мытари и блудницы вперед вас идут в Царство Божие The tax collectors and the harlots are going ahead of you into the kingdom of God

Старец Порфирий говорил, что для того, чтобы достичь смирения и сострадания к другим грешникам, человек должен осознать свое греховное и нравственно нищенское состояние. Elder Porphyry said that in order to achieve humility and compassion for other sinners, a person must realize his sinful and morally miserable condition. Поэтому Христос и говорил, что мытари и блудницы через покаяние и смирение предваряют прочих в Царстве Небесном. Therefore, Christ said that publicans and the harlots through repentance and humility precede others in the kingdom of heaven.
Старец не хотел слушать никаких обличительных слов про грешников. Elder did not want to hear any incriminating words about sinners. Он говорил: «Кого мы называем мытарями и блудницами, для Бога пойманные воры, тогда как я и вы все мы воры, но не пойманные. He said: "Who do we call the tax collectors and prostitutes, thieves caught for God, while you and I we all thieves, but not caught. Задержанный и униженный вор, всем известная, покрытая позором блудница смирившаяся и покаявшаяся, намного выше нас, имеющих доброе имя, но живущих никому не ведомой и сомнительной жизнью». The arrested and humiliated thief, known to everyone, disgraced whore humbled and repented, far above us having a good name, but no one knows living and uncertain life. "

Детям не нужно много слов Babies do not need a lot of words

«Матери умеют переживать, советовать, многословить, но не умеют молиться. "Mothers are able to survive, to advise, verbosity, but do not know how to pray. Многие советы и указания приносят вред. Many tips and pointers are harmful. Детям не нужно много слов. Babies do not need many words. Слова ударяют в уши, а молитва идет в сердце. The words hit in the ears, and the prayer is in the heart. Требуется молитва с верою, без стрессов, но и с хорошим примером». It takes prayer with faith, without stress, but with a good example. "

Как говорить о религии How to talk about religion

«В беседах не многословьте о религии и тогда победите. "In conversations mnogoslovte not about religion and then win. Позвольте человеку, у которого другое мнение, изливаться, говорить, говорить… Пусть он почувствует, что встретился со спокойным человеком. Let the person who has a different opinion, pour, talk, talk ... Let him feel that he had met with a calm person. Воздействуйте на него своей доброжелательностью и молитвой, а потом скажите немного слов. Effect on him of his kindness and prayer, and then say a few words. Вы не достигнете ничего, если будете говорить резко, если, к примеру, скажете: “Ты говоришь ложь!” И что из этого выйдет? You will not achieve anything if you speak harshly, if, for example, say: "You're telling a lie!" And what happens? Вы как овцы посреди волков (Мф. 10 :16) . You as sheep in the midst of wolves (Matthew 10:. 16). Что вам делать? What do you do? Внешне будьте невозмутимы, а внутренне молитесь. Externally be unperturbed, but inwardly praying. Будьте готовыми, будьте образованными, имейте дерзновение, но со святостью, кротостью и молитвой. Be ready, be educated, have confidence, but with holiness, humility and prayer. Но чтобы поступать так, вы должны быть святыми». But in order to do so, you must be holy. "

Не по привычке Do not habitually

«Будь внимателен, не причащайся по привычке. "Be careful, do not take communion out of habit. Каждый раз приступай к Таинству так, как будто ты делаешь это в первый раз, и в то же время как будто это твое последнее Причащение перед смертью». Every time embarking on the Sacrament as if you're doing it for the first time, and at the same time as if it were your last Communion before he died. "

Когда наступит Второе пришествие When will the Second Coming

Однажды старца спросили: «Геронда, в последнее время много говорят о числе 666, о явлении антихриста, которое приближается, некоторые даже утверждают, что он уже пришел, об электронной печати на руку или на лоб, о столкновении Христа и антихриста и о поражении последнего, о Втором Пришествии Господнем. One old man asked, "Geronda, lately a lot of talk about the number 666, on the Antichrist phenomenon, which is approaching, some even claim that he had come on the electronic printing on hand or on the forehead, about the clash of Christ and the Antichrist, and the defeat of the last , the Second Coming of the Lord. А что Вы об этом скажете?» And what do you say about this? "
Старец ответил: «Что тут сказать? The elder replied: "What can I say? Я не говорю, что видел Божию Матерь, что будет война и тому подобные вещи. I do not say that he saw the Mother of God, that would be a war and things like that. Знаю, что придет антихрист, что будет Второе Пришествие Христово, но когда, не знаю. I know that the antichrist is coming, that will be the Second Coming of Christ, but when I do not know. Завтра? Tomorrow? Через тысячу лет? A thousand years? Не знаю. I do not know. Однако меня это не тревожит. However, I'm not worried. Потому что я знаю, что в час смерти для каждого из нас наступит Второе Пришествие Господне. Because I know that in the hour of death for each of us comes the Second Coming of the Lord. И этот час уже весьма близок». And the hour is very close. "

St. Sophronius of Jerusalem Blessings of the Water

by St. Sophronius of Jerusalem


O Trinity supreme in being, in goodness, and in Godhead, almighty, who watchest over all, invisible, incomprehensible, Maker of spiritual beings and rational natures, innate Goodness, Light that none can approach and that lightens every man that comes into the world: Shine also upon me Thine unworthy servant. Enlighten the eyes of my understanding that I may make bold to sing the praises of Thy measureless beneficence and Thy might. May the prayer be acceptable that I offer for the people here present. Let not my faults hinder Thy Holy Spirit from coming to this place, but suffer me now uncondemend to cry to Thee, O most good Lord, and to say:
We glorify Thee, O Master who lovest mankind, almighty, pre-eternal King. We glorify Thee, the Creator and Maker of all. We glorify Thee, O Only-begotten Son of God, born without father from Thy Mother, and without mother from Thy Father.
In the preceding feast we saw Thee as a child, while in the present we behold Thee full-grown, our God made manifest, perfect God from perfect God. For today the time of the feast is at hand for us: the choir of saints assembles with us and angels join with men in keeping festival.
Today the grace of the Holy Spirit in the form of a dove descended upon the waters.
Today the Sun that never sets has risen and the world is filled with splendor by the light of the Lord.
Today the moon shines upon the world with the brightness of its rays. Today the glittering stars make the inhabited earth fair with the radiance of their shining.
Today the clouds drop down upon mankind the dew of righteousness from on high. Today the Uncreated of His own will accepts the laying on of hands from His own creature.
Today the Prophet and Forerunner approaches the Master, but stands before Him with trembling, seeing the condescension of God towards us. Today the waters of the Jordan are transformed into healing by the coming of the Lord.
Today the whole creation is watered by mystical streams. Today the transgressions of men are washed away by the waters of the Jordan.
Today Paradise has been opened to men and the Sun of Righteousness shines down upon us. Today the bitter water, as once with Moses and the people of Israel, is changed to sweetness by the coming of the Lord.
Today we have been released from our ancient lamentation, and as the new Israel we have found salvation. Today we have been delivered from darkness and illuminated with the light of the knowledge of God.
Today the blinding mist of the world is dispersed by the Epiphany of our God.

Today the whole creation shines with light from on high.
Today error is laid low and the coming of the Master has made for us a way of salvation.
Today things above keep feast with things below, and things below commune with things above.
Today the triumphant assembly of the Orthodox keeps this holy festival with great joy.
Today the Master hastens towards baptism that He may lift man up to the heights.
Today He that bows not, bows down to His own servant that He may set us free from bondage.
Today we have purchased the Kingdom of Heaven: for the Lord’s Kingdom shall have no end.
Today earth and sea share the joy of the world, and the world is filled with gladness.
The waters saw Thee, O God, the waters saw Thee and were afraid. The Jordan turned back, seeing the fire of the Godhead descending bodily and entering its stream. The Jordan turned back, beholding the Holy Spirit coming down in the form of a dove and flying about Thee. The Jordan turned back, seeing the Invisible made visible, the Creator made flesh, the Master in the form of a servant. The Jordan turned back and the mountains skipped, looking upon God in the flesh; and the clouds gave voice, marveling at Him who has come, the Light of Light, true God of true God.
For today in the Jordan they saw the triumph of the Master; they saw Him drown in the Jordan the death of disobedience, the sting of error, and the chains of hell, and bestow upon the world the baptism of salvation.

December 5, 2016 at the House of Culture in Nazran (Ingushetia) in the framework of XXV International Christmas Educational Readings held II regional Christmas Educational Readings "1917-2017: lessons from a century for the Republic of Ingushetia", organized Makhachkala diocese with the support of the Government of the Republic of Ingushetia. Чтения впервые прошли в Ингушетии. Reading the first time took place in Ingushetia.

В пленарном заседании приняли участие епископ Махачкалинский и Грозненский Варлаам и руководитель сектора мероприятий и конкурсов Синодального отдела религиозного образования и катехизации монах Трифон (Умалатов). The plenary session was attended by the Bishop of Makhachkala and Grozny Barlaam and head of sector activities and competitions of the Synodal Department for Religious Education and Catechesis monk Trifon (Umalatov). Также на заседании присутствовали: председатель Народного собрания Республики Ингушетия Зялимхан Евлоев, первый заместитель руководителя администрации главы РИ Юсуп Костоев, и.о. Also at the meeting was attended by Chairman of the National Assembly of the Republic of Ingushetia Zyalimhan Yevloyev, the first deputy head of administration of the head of Ingushetia Yusup Kostoev Acting заместителя председателя Правительства РИ — министр образования и науки РИ Владимир Трубицын, первый заместитель министра образования и науки Чеченской Республики Ильяс Тааев, и.о. Deputy Chairman of the Government of the Republic of Ingushetia - Minister of Education and Science of the Republic of Ingushetia Vladimir Trubitcin, First Deputy Minister of Education and Science of the Chechen Republic Ilyas Taaev Acting начальника Управления по делам религии при главе Республики Ингушетия Ахмед Сагов, а также педагоги и представители общественности республик СКФО. Head of the Department of Religious Affairs at the head of Ingushetia Ahmed Sagov, as well as teachers and members of the public SKFO republics.

Первый заместитель руководителя администрации главы РИ Юсуп Костоев зачитал приветственное слово главы РИ Юнус-Бека Евкурова. The first deputy head of the head of administration of the Republic of Ingushetia Yusup Kostoev read the welcome speech the head of Ingushetia, Yunus-Bek Yevkurov. Затем к участникам и гостям мероприятия обратился председатель Народного собрания РИ Зялимхан Евлоев. Then, the participants and guests of the event addressed the chairman of the People's Assembly of Ingushetia Zyalimhan Yevloyev.

С докладом на пленарном заседании выступил епископ Махачкалинский и Грозненский Варлаам. A report at the plenary session was made by the Bishop of Makhachkala and Grozny Varlaam. Монах Трифон (Умалатов) огласил приветственный адрес председателя Синодального отдела религиозного образования и катехизации митрополита Ростовского и Новочеркасского Меркурия . Monk Trifon (Umalatov) read out a welcome address of the chairman of the Synodal Department for Religious Education and Catechesis Metropolitan of Rostov and Novocherkassk Mercury .

От имени руководства Чеченской Республики собравшихся приветствовал первый заместитель министра образования и науки ЧР Ильяс Тааев. On behalf of the leadership of the Chechen Republic of the participants welcomed the Deputy Minister of Education and Science of the Czech Republic Ilyas Taaev. К участникам чтений также обратился и.о. The participants also addressed the acting readings начальника Управления по делам религии при главе РИ Ахмед Сагов. Head of the Department of Religious Affairs at the head of Ingushetia Ahmed Sagov.

Старший научный сотрудник отдела этнологии Ингушского научно-исследовательского института гуманитарных наук им. Senior Researcher at the Department of Ethnology of the Ingush Research Institute of the Humanities. Ч. Ахриева, кандидат политических наук Лейла Арапханова зачитала доклад на тему «1917-2017: уроки столетия для Республики Ингушетия». Ch Ahrieva Political Science Leila Arapkhanov read out a report on the theme "1917-2017: lessons from a century for the Republic of Ingushetia".

После выступлений публике был продемонстрирован видеосюжет, посвященный истории конкурса «За нравственный подвиг учителя» в Ингушетии, после чего состоялась церемония награждения победителей межрегионального этапа конкурса в области педагогики, работы с детьми и молодежью до 20 лет «За нравственный подвиг учителя». After the public performances were shown video clips about the history of the competition "For moral achievement teacher" in Ingushetia, and then the ceremony of awarding the winners of inter-regional stage of the competition in the field of pedagogy, work with children and young people up to 20 years "For moral achievement teacher."

Затем состоялось вручение грамот Синодального отдела религиозного образования и катехизации членам конкурсной и экспертной комиссий II этапа конкурса «За нравственный подвиг учителя» по Северо-Кавказскому федеральному округу. Then there was the presentation of credentials of the Synodal Department for Religious Education and Catechesis of the competition and the members of the expert committee of II stage of the contest "For moral achievement teacher" in the North Caucasus Federal District.

Пленарное заседание завершила концертная программа, подготовленная творческими коллективами Ингушетии. Plenary meeting completed the concert program, prepared by the creative teams of Ingushetia. Далее работа II региональных Рождественских образовательных чтений продолжилась в секциях. Further work II regional Christmas Educational Readings continued in sections.

Divine Providence by St. John of Tobolsk from livingorthodoxfaith.blogspot.com

What is Providence? It is one of the basic characteristics of God – to see all that is going on, was going on, and will be going on in the future as though it is the present, and to have omnipotent concern for safeguarding all creation and wisely managing all its manifestations. St. John Damascene describes it thus: “Providence is Divine will which maintains everything and wisely rules over everything.” If we examine any kind of events and manifestations without looking into their causes and consequences, then many things may seem random to us. If, however, we look at them from a true point of view, i.e. if we judge the things happening in the world from the viewpoint of Divine intelligence, then we will see that there is nothing in the world that occurs randomly, that occurs without the will and the Providence of God. God’s mind is infinite and encompasses everything that we can fathom. The Almighty God penetrates and sees all places in a single moment: the height of the heavens, and the width of the earth, the depth of the sea and the unfathomable abyss.

In all matters of Divine rule His Providence and His care shine forth wondrously, not only directing all creatures by dint of His might, but being inherent in them and essential to them. We, being blind, think that many things in the world happen blindly by chance, whereas everything without exception occurs according to God’s pre-eternal counsel, according to His will and Providence.

The blessed Augustine justly said: “Everything that we, without understanding the matter, believe to occur randomly, chaotically, and without God’s direction, does, on the contrary, take place according to God’s will.” Let us explain this by means of an example: a master sends two of his servants to the same place, but along different routes and without telling either of them of the other. Their meeting at that place is accidental as far as the servants are concerned, for they were not expecting to meet each other, but is not accidental in regard to the master. In like manner a beggar finds a hidden trove (buried treasure or money) accidentally, but for God, Who wished the treasure to be buried there for the beggar to find it and become enriched, this is not an accidental occurrence, but God’s fatherly Providence, providing for the poor man. For God there are no accidental occurrences.

Often we are deceived in calling accidental certain events in which God’s supreme Wisdom and Providence are revealed. It was not by chance that robbers out of fear threw the body of a person they had killed into the tomb of the prophet Elisha, where the dead man, upon touching Elisha’s bones, immediately came alive. It was not by chance that Moses was placed in a tar-covered basket and sent down the river, where the Pharaoh’s daughter found him and adopted him. It was not by chance that the iniquitous Israeli King Ahab was struck by an arrow that flew in between the seams of his armor. Truly that arrow was directed by the hand of God, just as was the one which struck Julian the Apostate; only for the soldier who let fly the arrow was it accidental. It was not by chance that swallows flew into the home of Tobit and blinded the righteous man. This happened at God’s command, in order to hold Tobit up as an example to succeeding generations, as we learn from the Angel who accompanied his son Tobias. Nothing happens by chance. It was not by chance that Caesar Augustus ordered the census to be taken in the year of Christ’s Nativity. It was not by chance that Christ met with the Samaritan woman at the well in Sychar and spoke with her. All this was foreseen and written down in the books of Divine Providence before the beginning of time.

Often God, in His wise concern for us, leads us along barely passable paths of life, but He knows well the path that will bring us to the celestial paradisiacal gardens. Why should we utter complaints against the wisest and most reliable Guide in our life? Each one of us is accompanied by God’s Providence along our path of life, from the day of our birth to the day of our departure for eternal life, as long as we remain loyal to God’s direction, indicated by our Saviour in His holy Gospel.

Speaking of God’s Providence, it is impossible not to recall the story of the Israeli King Saul, who, being sent by his father to find their lost donkeys, found himself a kingdom. He was anointed by the prophet Samuel, to whom God revealed that Saul was the one who should be anointed to rule over the Jewish people. Everything happened according to God’s unfathomable command, as though in the normal course of events: Saul found both the donkeys and a kingdom, of which he had had no thought. How different are God’s fates from human intentions: Saul had no thought of a royal scepter, but by God’s will was placed upon a throne. Thus, it was not by chance that the donkeys became lost, not by chance that Saul was sent to find them, not by chance that for a long time he was unable to find them, and not by chance did he go to the seer Samuel to learn of their whereabouts: all of this took place in accordance with God’s Providence, in order to enthrone Saul as king of Israel.

At the same time the following question arises of its own accord: why did God wish to anoint Saul to the kingdom, if He knew in advance that the latter would subsequently fall into iniquity and end his life wretchedly?

Instead of a direct answer I will offer you my own questions: why did God create His angels in grace, knowing in advance that some of them would offer resistance to God and would be eternally rejected by Him for their sin? Why did God settle Adam in Paradise, knowing that Adam would not live in Paradise for long, but would be expelled from it? Why did Christ add Judas Iscariot to the circle of the apostles, knowing in advance that the latter would become a traitor to Him? What is the reason for such changes in God’s determinations?

The blessed Jerome responds to such questions thusly: “Would you like to learn the reason for such changes? Here it is: God does not judge future deeds, but present ones, and does not condemn anyone by His foreknowledge, although He knows that a good man may subsequently change into an evil one; at the same time, by His mercy he places man in the situation which he deserves at the present time, and thus gives him strength, in the case of a fall, to return to the true path by means of repentance. Adam did not sin because God foresaw his sin, but the reason God foresaw it was because Adam was to sin on the basis of his free will.”

St. Ambrose says the same: “Adam did not sin because he received the commandment, nor did Judas sin because he was chosen to be an apostle, for God did not lay upon them the need: for one to transgress the commandment and for the other to become a traitor. Both of them, had they faithfully held on to their responsibilities, could have abstained from sin. Those of whom God knows that they will subsequently lead a virtuous life, are often evil in the beginning, while those of whom He knows that they will sin, are often initially good. You are presently standing, but beware lest you fall. The holy Apostle Peter fell – and you should be careful; Judas fell, in order to deter you from falling.”

No effort on our part can protect us without God’s help, but by the same token, God’s help without man’s wish (will) will not bring any benefit either, as we see in the examples of Peter and Judas. We should avoid one-sidedness: we should not remain indolent, placing all care upon God, but equally we should not believe that by dint of our own effort, without God’s help or will, we can do good. For God Himself does not do everything, in order not to leave us in idleness, but equally does not allow us to do everything, in order to protect us from pride and vanity. God leads us away from everything that may harm us, but He urges us towards everything that is beneficial for us and helps us attain it.

God’s Providence is revealed with the greatest wisdom: usually not every transgression is punished right away, nor, on the other hand, is it left without any punishment at all. If God did not subject evildoing to punishment, many people would think that there is no Providence. Yet if punishment followed immediately upon the transgression, in that case they would think that there are neither rewards, nor punishment after death. For this reason God, by punishing only some, thus reveals His Providence; and when He does not punish others directly after their transgression, He then threatens them with punishment after death in the eternal life, if they do not repent in this one.

God turns all earthly misfortunes to our benefit and for our good; He allows actual sins in order to attain the most supreme, unfathomable, and mysterious goals of His Divine rule. For both the doing of good deeds and the tolerance of evildoing is a quality belonging exclusively to Divine Providence. Truly God would never have allowed evil, if He were not powerful enough and good enough to produce good consequences from every evil deed. Tell me in conscience: when did a greater or viler evil appear in the world than Adam’s transgression and the killing of Christ the Saviour, the new Adam? – However, the original sin brought God from heaven down to earth, to take upon Himself the human body, while Christ’s death opened up the heavens to us and gave us back all that we had lost through Adam. The supreme God is also the wisest craftsman, turning all evil actions into a reason for creating the best consequences, just as gold is produced from an amorphous lump. The Magdalene’s sins served as cause for the rectification of many; Peter’s fall served as an example of genuine repentance for a countless multitude of people; and Thomas’s disbelief reassured many of the truth of Christ’s resurrection. God did not sow sins, yet reaps from them a rich harvest of virtues. Truly God distills honey out of rock and oil out of granite, when out of the greatest iniquities He produces the most beneficial consequences.

In a similar manner God’s Providence is vigilant over us, and keeps vigil indefatigably, so that even our most minute discomforts do not go unnoticed. Consequently each one of us, whenever we are subjected to physical discomfort, should reason thusly: this illness or other misfortune, whether it came as a result of my carelessness, or through human malice, or from some other cause, – has not in any case occurred without God’s Providence, which has determined it in accordance with my strength, so that its inception and its weight (weakening or intensification) depend on God. The method of treating and healing it likewise depends on God’s Providence, which instructs the physician and indicates the means of treatment, or counteracts it, for all good and bad things, life and death, poverty and wealth, – all come from the Lord. Similarly, in all things that befall us, we must reason that they have been foreseen and allowed by God. If an enemy maligns or curses you – know that all his abuses and words spoken in malice have been placed from eternity upon the scales of God’s Providence: he will say only as much as has been allowed him and not a word more. Why are you opposing him and getting angry in vain? In like manner look upon all your other misfortunes, whose provenance, number, weight, duration, and end have all been foreseen by God. Therefore, subject yourself to God’s Providence, saying: may Thy will be done, my God! All of this has occurred by Thy Providence and tolerance. And since Thou hast allowed this, I would be an iniquitous sinner if I were to rise against Thee in indignation. Thus I remain in obedience to Thy holy will, my God, and gratefully accept all that Thou sendest me, and will endure everything patiently.

The blessed Augustine says: “The sea of life is turbulent, and Thou, Lord, seest evildoers flourishing and good men being oppressed: this raises a tempest within the heart. O Lord God! Does this constitute Thy truth, that evildoers prosper while good men suffer? – And God replies to you: is such your faith? Is this what I had promised you (i.e. a thriving state)? And is this why you are called a Christian, in order to delight in worldly successes?” Let us humble ourselves before God, and let us soothe our hearts with faith in God’s Providence whenever we see the unrighteous dominating, the righteous being persecuted, righteousness being eradicated, and truth being destroyed. None of this would be happening if the Lord did not allow it, and in truth, He would not allow it, if He did not have sufficient reason to believe that it was better to allow than to forbid. You may say that such tolerance gives rise to a multitude of tribulations and the greatest unrest. One may feel sorry for the situation, but within the bounds of reason, for there were justified reasons for God to wish it so, since out of the greatest evil God may produce the most wondrous good, just as easily as slipping a sword out of its sheath.

Do not be surprised, for God’s judgment is mysterious and unfathomable: at Christ’s second coming, at the dread day of judgment, the entire life of every person will appear as in a mirror; also every reason for which God’s Providence produced one or another event, and why, will be totally clarified: for all kingdoms, cities, families, and each individual. Everything will be revealed. It will be revealed how merciful was the Lord to sinners, and each one of them will remain mute; and also the extent to which the image of God’s rule of the world accorded with His glory and truth will also be revealed, and how right and beneficial it had been for all.

Let us not forget that out of every evil God creates some good. What was more sorrowful than the fall of Adam and Eve into sin, together with all mankind? However, God has so reconstituted them, that the current state of a Christian is higher than was Adam’s state in paradise. Christ’s death on the cross was a stumbling block for the Jews and foolishness for the Greeks; however, it became the salvation of the entire world, and for all those who were called – an honor, and glory, and attainment of an eternal life of rapture (1 Cor. 1:23).

God’s solicitude for our needs

God is the most solicitous caretaker. In His hands He holds all of life’s great and wealthy resources, and only from Him should we ask for them in fervent prayer. The desert-dweller Mark used to say: Whoever has no hope of receiving temporary necessities from God, would have even less hope of receiving from Him that which leads into eternal life. But if God has given us a body, will He not clothe it? Is not life (the soul) superior to victuals and the body to clothes? Just as He granted us life (without any merit on our part, when we did not even yet exist), so undoubtedly will He give us all that is needful for preserving life and nourishing the body. Even more so will He not deny us this, since He Himself, in His supreme goodness, has wished to grant us existence and life. And if He freely and willingly gave us what is most important for us, then He can give, and wishes to give, and always sends us the less important things too. But He will send them on condition that we do not remain idle: for He has created us and placed us on earth for us to cultivate it and maintain it in order, and not for idleness, and for us to place our hope in Him alone, the All-powerful and All-generous One, and not in ourselves.

Christ Himself teaches us, saying: “Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them” (Matt. 6:26). The same Heavenly Teacher goes on to say: “Are not two sparrows sold for a farthing? And not one of them shall fall on the ground without your Father’s will. For the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows” (Matt. 10:29). This first argument against our lack of faith is presented to us in the form of living creatures who feed themselves without any care, – so that at least from their example we would learn to recognize the omnipotence of God’s Providence – our sole source of tranquility and inner peace.

The second argument comes in the form of wild flowers. Having pointed out God’s Providence in regard to sparrows, the Lord Christ then says: “Consider the lilies of the field, how they grow; they toil not, neither do they spin, and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these” (Matt. 6:28-29). And from this Christ draws the following conclusion: “Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?” (6:30). To this our Saviour adds a third point on the futility of our self-concern, saying: “Which of you by taking thought can add one cubit unto his stature?” (6:27). Every self-concern of ours that is not joined with hope in God is futile and vain, of which the Lord goes on to say: “If ye then be not able to do that thing which is least, why take ye thought for the rest?” (Luke 12:26). If God does not bless it, our entire effort is in vain, idle, useless. In your every affair and activity place all your hopes in God, and He (without any effort on your part) will arrange everything for the best by His ineffable mercy.

Thus, if the Lord God concerns Himself with satisfying the basic needs of all creatures in general, for He created both the great and the small and takes care of all equally, why are there so many beggars and deprived people everywhere? Brethren, God’s Providence in regard to poor people is truly wondrous. St. John Chrysostom has rightly said of this, that not only the poor have need of the rich, but the rich have even greater need of the poor. Everything that was and is good and God-pleasing in the world has been created through the effort and activity of poor but hard-working and God-fearing people. Being deprived of comfort and money, they worked diligently and did not forget God, but prayed to their Creator and Caretaker, Who was a benefactor to them even in the midst of their need. Many of God’s saints, living in extreme poverty, loved it much more than wealth and were always the recipients of God’s greatest Providence.

In truth, God is so solicitous of people who have entrusted themselves to Him wholeheartedly, that when they are deprived of human help, He sends them His divine help. Although we often receive the same grace from God in our needs and deprivations, there is still much lack of faith among many of us, who fear to lose sufficient and requisite necessities for maintaining our life here. O, how faint-hearted we are! Our Heavenly Father knows of all our needs: do we think that God’s mercy has now dwindled in comparison with former times?

For 60 years St. Paul, the first desert-dweller, was brought half-a-loaf of bread each day by a raven; however, when the saint was visited by St. Anthony the Great, the raven brought a whole loaf. St. John the desert-dweller did not see any people for 14 years, and all this while he subsisted on a doe’s milk. Many hermits had food and clothes from fig trees. In 603 A.D. Judoc, son of the Breton king, renounced his throne, became a monastic, and later became a hermit. On an island surrounded by water he built a church and founded a monastery. He was so generous to the poor that the monastery once remained with only a single loaf of bread for the working brothers, and even that loaf he ordered to be cut into four parts and the first part given to a beggar. This beggar, changing his clothes, came up four times on the same day to ask for charity and thus received all four pieces of the bread, so that there was nothing left for feeding the brothers. Consequently one of them began to grumble and berate his abbot for latter’s extreme generosity. Judoc then comforted him and told him to wait for help from above. A few hours later, four ships sailed up to the monastery, laden with foodstuffs which abundantly fed the starving brothers. The blessed Augustine rightly said: “Do you think that the one who feeds Christ (i.e. the poor) will not himself be fed by Christ?”

The abbot of a certain monastery sent two brothers out on business affairs. When evening came, the two travelers, exhausted by their labors, being hungry and depressed, began to bemoan the fact that they would soon arrive at a poor town, and not knowing anyone there, they would find no respite or sustenance. A certain stranger met them on the way and asked them about their depressed state, and when the monks revealed their sorrow to him, he said: “You have left everything for the sake of God, placing your entire hope in Him, and now you sorrow as though left without any hope! God feeds the cattle – do you think He will let His sons perish from hunger?” Saying thus, the stranger became invisible. When the monks entered the town and prayed in the church, the mayor himself invited them over for supper, they went to his house, and he fed them abundantly. However, such examples do not eradicate our lack of faith; despite everything that God sends us, we fear privation, and if we do not have everything in overabundance, we are greatly saddened.

Here is an example of our lack of belief: it is said about a certain beggar, that having looked into his basket and seeing it full of loaves of bread gathered from many benefactors, he then declared: now I feel myself well provided for. We ourselves are very like this beggar: only then do we feel assured in our hope in God, when our storerooms are full of all kinds of goods that will last us for many years.

St. John, Patriarch of Alexandria, was not like that at all. Having suffered enormous losses after a tempest destroyed thirteen church ships loaded with grain, each ship carrying ten thousand measures of grain, he placed all his hope in God and in Him alone found his greatest comfort. At that time practically half of Alexandria’s citizens suffered similar losses and, moreover, all the seamen and the passengers who were saved from the storm gathered in Alexandria as in a safe haven. To all of them St. John immediately sent a letter of consolation, in which he wrote words of comfort to all: “The Lord gave, and the Lord took away; as the Lord wished, so it came about; blessed be the name of the Lord! Be patient, children, and do not fear anything!” The next day many of the most prominent citizens gathered at St. John’s residence to comfort him in his losses. But he, however, took all the blame upon himself, saying: “God preserved me from a great sin: if this had not happened, I would have prided myself on handing out so much charity to the poor, and I would have had a high opinion of my own generosity; and for this reason the loving Father justly punished the vain son to prevent his growing pride. God mercifully instructs us by allowing us to suffer some traumas, in order for us to come to our senses and quickly turn to Him. But He is the very same God Who existed in Job’s time, just as omnipotent and just as merciful, and He will not abandon us.” With these words the patriarch comforted those who had come to comfort him. And, in truth, very soon the Lord God replenished St. John’s losses a hundredfold, while the latter continued to give out the most abundant charity to the poor. To entertain doubt or disbelief in such cases is the same as to assert that God is either miserly or forgetful; but such opinions belong to the iniquitous and the godless; they should be totally rejected by us.

St. Amateus the desert-dweller was in his own time like a mirror for all those who understand God’s Providence incorrectly, reject it, or blaspheme against it. After having labored in a monastery for thirty years, Amateus went off into the desert, where he lived on a chosen rock in great abstinence. Every three days one of the monastic brothers brought him a loaf of bread and a cup of water – this was his only sustenance. Such abstinence was not pleasing to the devil: and so a raven flew up, overturned the cup of water with his feet, snatched up the loaf of bread in his beak and flew away. Thus the monastic was deprived of 3 days’ worth of sustenance. How did the righteous man take this occurrence? Perhaps he swore at the raven, or uttered blasphemous words at God’s Providence, or began to curse the demon’s wiles? Not at all! It is we who act thusly in such cases, while he, lifting his hands and his mind to heaven, declared: “I thank Thee, my Lord God, that by Thy holy will Thou wast pleased to retain me in a more prolonged period of fasting. I know that this will be of greater advantage to me in the future, for nothing in the world happens without Thy Providence, and not even a single leaf will fall from the tree without it.” Yet we, sinners, think that the destruction of homes by fire, the drowning of ships, the loss of property, and all personal affronts take place while God’s Providence sleeps or does not keep watch, – in other words, we do not believe in God’s Providence. Even the pagans knew better than we do, for the intelligent ones among them reasoned that everything in the world occurs not by the will of man, nor by blind chance. In fact, everything comes from God, according to His just Providence: so why are we full of indignation and often even protest against it?

Countless examples and images bring us to a realization of the omnipotence of God’s Providence. Nevertheless, we have so little hope in this Providence! If our vessels, caskets, chests, and granaries are not overflowing with all kinds of goods, then our spirit fails; but when our bags are full, when our pockets are bulging with money, then we have hope. O, how blind we are! True hope in God is when we, finding ourselves in great penury, deprivation, and poverty, do not fall into despair, but patiently overcome all our tribulations, for the more suffering we endure, the greater glory and crowns are prepared for us. The ancients had a memorable saying: “If only we did what we should, then God would do for us what we want.” Blessed Jerome, explaining this principle, said: “May man be what he is destined to be, and immediately the One Who created everything will send him everything.” Blessed Augustine rightly exclaims: “O, my God! You have so much concern for a single person, as though You had to take care of only him alone: as much for all, as for each one.” And St. Gregory says: “God takes care of each person individually as much as of everyone together, and concerns Himself over everyone as though over a single person.” Thus God’s Providence takes care of thee, brother, just as though He had no other concerns. The great number of people in God’s care neither awes, nor burdens God’s Providence; for Him the care of a single person is the same as the care of countless millions of people. Just as before God took care of Noah and his family, or of the single Adam in paradise, so now God’s Providence takes equal care of all.

All misfortunes and disasters take place by the will of God

Everything in the world, even seemingly evil things (except for sin), occurs by the will of God. Theologians explain it in the following manner. The origin of evil is sin. Each sin contains (1) the cause that led to it and (2) its inevitable consequence – correction through punishment. The cause of sin is the deceit and willfulness of the vain sinner, while the punishments (both correction and execution), being the bitter consequences of their cause, occur by the will of God, and are not the cause of sin, but represent its correction or destruction. Thus, if from the concept of sin we eliminate its cause – deceit and willfulness, then there will not be a single one of its bitter or evil consequences that does not occur by the will of God or is displeasing to Him. Just like the sinful misfortunes of an individual, so the earthly, so-called natural, disasters, such as: famine, drought, plagues, etc., which often bear no direct relation to individual sin, occur by the will of God. Therefore, all human disasters and misfortunes positively occur by the will of God for the sake of achieving the righteous goals of God’s Providence; sin alone is contrary to God (just as evil is contrary to good, or deceit is contrary to truth), but is allowed by God in order not to violate the freedom of man’s will.

Many are deceived, believing in their ignorance that only the evil occurring from natural causes, to wit: floods, earthquakes, crop failures, disastrous atmospheric manifestations, epidemics, unexpected death, etc., – occur by the will of God, for often such misfortunes have no direct relation to sins. But evil deeds, occurring from unlawful human designs, from falsehood, such as: offensive words, mockery, insult, deceit, counterfeiting, abductions, theft, murder, etc. – occur, in the view of these people, independently of the will of God and His Providence, but exclusively due to human malice and the depraved human will, which of its own accord causes all manner of evil for its neighbors. However, such views are unworthy of a Christian.

The subject of which we now speak can be best explained by means of an example. A certain person, intending to deprive his neighbor of all of latter’s property, and wishing to fulfill his evil intention secretly, creeps unnoticed into the neighbor’s house, places lighted fuel under the building, and leaves the house just as surreptitiously. Soon afterwards a fire starts; the flames grow, the wind spreads the fire to other buildings; people run from all sides to extinguish the flames and protect adjacent buildings from the fire. The arsonist also runs up together with the other people, as though to put out the fire, but he has a different intent: under cover of the fire alarm, he takes valuables out of the burning building as though to save them, but in reality he steals them for himself and hides them. Although all these actions of the arsonist represent the direct cause of the owner’s bankruptcy and loss of property, but examined by themselves, without any relation to the arsonist’s evil intent, they appear no different from so-called natural disasters. They stem from God: just as God allows thunder to kill a man, or lighting to ignite a house or a growing tree, a hurricane to sweep away a field of haystacks, so does He control the arsonist: the latter can neither enter the house, nor go out of it, nor ignite the fire without God’s allowance. Moreover, the actions themselves are indifferent – neither evil, nor good, because they can lead to evil just as equally as to good, for God could have prevented their being committed if He so wished. However, the Lord did not impede the committal of the evil intent, but allowed it according to His just judgment. The reasons for such allowance will be explained below.

If God is not and cannot be the source of our moral fall (which alone is genuine evil), then it is quite true that all misfortunes occurring from secondary causes, be they rational or irrational, and occurring no matter how, all occur by the will of God, are sent by His mighty hand, at His discretion, and by His Providence. Often God’s judgment uses iniquitous kings and evil princes as His tools for teaching patience to the righteous and chastising the unrighteous for their crimes and misdeeds. Here is an example: through the prophet Isaiah God threatens the depraved Israeli people with destruction and with the devastation of Palestine through the Assyrians, clearly demonstrating that it is not the will of the Assyrian king, but rather His holy will that is being fulfilled by the Assyrians. God punishes the Israelis with the divine instrument of His wrath and indignation at their iniquities and, consequently, attributes this punishment to Himself. We should regard in equal manner all the other righteous chastisements that are allowed by God for our misdeeds. During the siege of Jerusalem, the Roman Emperor Titus, personally walking around the walls and seeing the ditches filled with corpses, sighed heavily, and raising his eyes and hands to heaven, cried out: “Merciful God! This is not my doing!”

We are asked: if it is true that all misfortunes are sent to us by the will of God, then are we not trying to withstand His holy will in vain? Is it not useless for us to take medicines when we are ill? Why should we lead out armed hosts against an attacking enemy? Here is my reply to the inquirers: it is clear that destructive wars and other woes happen not without God’s will, but it does not follow that we should not arm ourselves against the enemy or not try to treat our illnesses, regarding such actions as opposition to the will of God. For example, if we fall prey to some illness, there is no doubt that such was God’s will. However, the sick person does not know God’s intention in regard to the duration of his illness, and for this reason he is not forbidden to use various medicinal means to return to health or at least to ease the illness. And only if the continuous use of many medications does not result in a cure, the sick person may be sure that such is God’s will for him to endure a protracted illness. Similarly, if a fire starts up and cannot be extinguished by the combined efforts of the people and the fire brigade, then it is clear that God’s judgment has decided not only to have the building burned, but to have it burn down completely, in order to test the patience of God’s friends or to punish His enemies. We should look upon all other events in our life in a similar manner.

“Look, beloved brethren, – instructs us the blessed Augustine, – never say: this has been done to me by the devil, or this misfortune befell me through the perfidious enemy, but attribute to God all that happens to you, both good and bad, knowing that the devil cannot do anything to you if the Mighty God, Who has power over life and death, does not allow him to do something to you for your chastisement or rectification. God allows punishment for the iniquitous, who consciously act against their conscience, openly reject truth, etc., while rectification is allowed for sons who have sinned – ‘for the Lord scourgeth every son whom He receiveth’ (Hebrews 12:6). And you, too, should not expect to remain without punishment, unless you wish to be deprived of the heavenly inheritance.”

When King David was escaping from his insubordinate son Absalom, who had rebelled against him, a certain Semeus from the clan of King Saul ran out in front of David and began reviling Him most cruelly for Saul’s death. Seeing such vilification of David, his military commanders wanted to kill Semeus, but the king, who perceived God’s will in this revilement of himself, said to his attendants: “Leave him be, let him abuse me, for the Lord had commanded him to revile David.” Semeus naturally sinned grievously in cursing David, because although God used him as a tool of revilement, He was not the cause of Semeus’ vile will; He only wisely used it to punish David. Thus each one of us should also look upon the attacks and curses of evil people upon us in a manner like unto David, for the merciful God uses their willfulness to either instruct the innocent or chastise the guilty.

In Constantinople the Greek Queen Irene, who had been dethroned by a despicable slave, turned to God with the following words: “I thank Thee, Lord, that Thou hast put me, Thy unworthy servant, on the royal throne; but since Thou hast also allowed me to be deprived of my throne, I believe it to be in consequence of my sins; may Thy will be done in me! In all bad and good things may the name of the Lord be blessed.” It is true that no one can harm us, except in that in which we harm ourselves. For this reason the blessed Augustine rightly said: “Believe in the Lord God without any reservation and give yourself over to Him completely: then He will not reject you and will not allow any harm to come to you.” Everyone should know this precept and firmly keep the following in mind: nothing harmful can happen to us without the will or allowance of God: neither the devil, nor any individual can harm us if God does not allow it. We should firmly believe that even though the direst misfortunes befall us by God’s command, they are sent from the most merciful Father for our benefit, for our instruction or rectification, for the sake of our misdeeds and sins. Consequently, no one else, except we ourselves, can harm us.

God allows misfortunes and sins for the good of man

Since neither the devil, nor any person can do evil to another without God’s allowance of it, let us examine the following: what God allows, how He allows it, and for what reason does this allowance come about?

We must differentiate between two kinds of allowed evils. The first kind of evil, comprising various misfortunes, burdens, illnesses, insults or dishonor (impoverishment, imprisonment, banishment, exile), death – all of this cannot even be called evil in the strict sense of the word, but only a bitter medicine sent to us by God for our spiritual healing. The second kind of evil, in the exact meaning of the word, is represented by our sins, our transgression of God’s commandments. God allows the first kind of evil in accordance with His wishes, or to punish the wicked, or as a means of rectification for faithful sons and daughters. Concerning the second kind of evil, i.e. sins, one cannot say that God wishes them to be committed, but only tolerates them. Everything that really exists in the world, is present in it by the wish and word of God, by Whose will “all things were made, and without Him was not any thing made that was made” (John 1:3).

Sin, however, is not something real, but only an illusory antithesis to genuine being. Sin exists as a result of the imperfection, deceit, and guile of the rational and free, but insubordinate beings created by God; for this reason sin originally occurred and continues to occur against the will of God and not from God, yet by His tolerance. The reason for the tolerance of sin is hidden for the time being within the mystery of God’s absolute and perfect rule over the world, or His Providence. God has absolute knowledge of the future, and He can easily not allow the occurrence of the sinning that is abominable to Him, but He tolerates it in order to produce good out of evil and justice out of injustice for the sake of teaching and rectifying people, so that they would see the consequences of sin both for the sinner and for those around him, and for society. This is what distinguishes God’s tolerance from human tolerance, which cannot by human means avert and curtail evil in its inception, even though the committing of it would be undesirable. On the contrary, in God we see both His power to prevent or curtail the execution of an evil intent, and at the same time we see His will, allowing one or another evil to be committed. This raises the following question: why does God wish to tolerate the committing of sin, or what is God’s motivation in allowing people to sin?

God’s infinite goodness would never have allowed such iniquities to exist on earth, were it not able to produce the greatest good from them and turn into salvation all that had been done with evil intent. God allowed the escalation of brotherly envy against the innocent Joseph, but allowed it for what good reason? – was it not to deliver from a death from hunger not only his parents, brothers, and relatives, but all of Egypt? God allowed the iniquitous Saul to continuously offend the meek David, but was it not for the benefit of David himself, whose descendant was Christ our Saviour? God allowed the unjustly accused prophet Daniel to be thrown into a den with frenzied lions, but for what? – in order to raise him and his friends to the pinnacle of glory and grandeur. But why should I speak of numerous instances in Old Testament history, when by God’s tolerance the envious high priests, Pharisees, and Jewish elders presented for crucifixion the Only-begotten Son of God, Jesus Christ, and this tolerance turned into salvation for all mankind. Thus, out of each instance of tolerance arise and become revealed to us the greatest riches of God’s glory and His benevolence to each individual and all mankind. Each instance reveals to us God’s goodness and mercy, His munificence, omnipotence, and majesty, His foresight and Providence. In each instance His supreme wisdom and truth enlighten us in ways unknown to us, and thus encourage many attentive people to return to the path of virtue and to multiply their laborious yet glorious spiritual feats.

O, how wondrously and majestically does Divine Providence reveal itself in its daily tolerance! It is not difficult to produce good from good, but to turn evil into good is quite amazing. There is a saying that “anyone can be a helmsman on a calm sea.” It is not such a great matter to direct the ship towards harbor when the wind is favorable, the ship is strong, the sea is calm, the sailors know their business, and the harbor is already in view. But it is quite a different matter when a storm stirs up the sea, the ship is damaged, the waves pour noisily onto the deck and inside the ship, or when the night is dark and nothing can be seen, pirates surround the ship, the crew is small and poorly armed, and in spite of all, the captain has the ship under such masterful command, that he escapes danger without any damage – that is truly amazing, and in this case the actions of the ship’s captain have shown his wisdom and his ability to steer the ship. We see a similar situation in God’s rule over the world: some things which are allowed by God’s will and which seem to us not to lead to any good, God brings to the best possible end through His indescribable wisdom and truth. By tolerating illicit actions and harmful adventures, God sometimes turns malefactors into His honorable friends. By God’s Providence, which directs everything towards the best possible end, wicked intents against a person are often turned to the latter’s advantage; the attacks and insults made against someone often increase his inner strength. The evildoers’ greatest iniquities confirm many people in righteousness and virtue, and save them from perdition. Many people already seem to be completely immersed in the abyss of perdition, yet in reality it turns out that this is their way to salvation.

For Joseph his fetters and imprisonment served as a precursor to honors and the greatest glory; his brothers’ envy brought him greater benefit than the goodwill of the entire world; Saul’s malice procured for David the royal crown; the lions’ den led Daniel to greater glory and honor than that of earthly kings; from the cross Christ, together with the repentant thief, went straight into heaven, while from the Mount of Olives He ascended into heaven and sat on the right hand of God the Father.

In God’s allowance both good and evil wills work for God, and no matter their original intent, in the final analysis everything works towards the attainment of the best possible goals.

In truth, the saints ascribed everything that came upon them in life, both pleasant and unpleasant, to the will and action of God, because they did not pay attention to the sins of others, but evaluated all human actions as either a gift from God or as having been allowed by God for their own sins. The saints reasoned thusly: the all-benevolent God would never have allowed anything evil, if He did not know that from this evil He would produce a multitude of great blessings.

The blessed Augustine expressed the same idea: “God acknowledged it more profitable to turn evil into good than not to allow it at all, because, being all-benevolent, He would never have allowed evil in His acts, were He not so omnipotent and good as to be able to turn evil into a blessing.” And again, Theophylus rightly says: “God incomprehensibly interferes in our errors and our sins not in order to participate in them, but, despising them and correcting them, God produces much good out of evil, just as though He were turning fire into water.” In another homily he says: “All those who insult us in some manner or other combine two persons within themselves, one acting consciously, the other unconsciously. Firstly, each such person, out of malice towards us, wishes to act against us with hostility, with the intent to insult us, deprive us of our property, etc., although he is not always necessarily successful in his intent; but in case of success, through God’s allowance he unconsciously becomes a second person who is now acting as a tool in God’s hands, punishing or rectifying our conduct, and thus he unconsciously serves God.” Such unconscious servants of God were the following historically famous people: Nebuchadnezzar, Attila, leader of the Huns, Totila, king of the Italian Ostrogoths, Tamerlan, and other scourges of God.

Dear brother Christian, allow me to ask you who so often rends heaven with your sorrowful complaints. Tell me: what insults you the most – the will and intent of the offender, or only his power, his ability to realize the insult, or both one and the other? You answer: “I am offended by both the one and the other.” In response to this I will tell you that neither offensive will, nor the execution of it (power) can insult you: offensive intent (will) is nothing without the power and does not harm you in any way, while the execution of the intent depends on the allowance or the will of God, which is holy and just. You know that all power is from God, – so why do you sorrow and complain about the offender for having done to you only that which was allowed him by God? Otherwise, without God’s allowance, he could not have offended you. You will say: “My adversary has offended me greatly.” – “Tell me – in what way? – for God is either punishing you for your sins, or teaching you patience, or multiplying your reward for being an innocent victim, – and yet you consider yourself offended?” – “I hate this malicious person and his evil will,” – you say. – “But you always pay attention to other people’s actions, while I advise you to rather raise your eyes towards God and your conscience. Human will, even though it is evil and wicked, what could it do to you? in what lies its success? You do not regret the fact that your adversary wished to harm you as much as the fact that he did harm you. From whence did this come and how could he harm you? Was it not by the power and will of God? And if it was by the power and will of God, then it was always in accordance with just and righteous Providence. Consequently, either you keep quiet or turn your complaints toward Divine Providence, – and at this point bear firmly in mind that God would never allow the evil will of another to harm you in any way that would not be to your benefit, unless you harm yourself.”

And who can harm us if we engage only in good things? Blessed Augustine has put it very well: “Do not fear the enemy: he is able to harm you only to the extent of the power given to him by God. Fear rather the One Who is able to do whatever He wants, and Who never does anything unjust, but whatever He does is always just; and should anything, in our opinion, seem unjust, if it undoubtedly occurred by the will of God, we must believe that it is just and true.” You may ask: “If someone killed an innocent person, is that just or unjust?” – “There is no doubt that it is unjust and deserves punishment.” – “Then why, – you will ask, – “has God allowed such injustice?” – “You wish to argue with God before you have become worthy to ask God: for what reason, O God, hast Thou allowed this? – I am unable, dear brother, to explain to you God’s intentions or the reasons for His allowance, because God’s Wisdom is too infinite for the human mind, but I can only assert that, on the one hand, the murderer of the innocent man has acted unjustly, and on the other hand, this murder would not have occurred had God not allowed it for a reason that is unknown to us, but just. In other words, the murderer committed an iniquitous act, deserving punishment, but God’s allowance is just and wise, for a just reason that is concealed from us for the time being.”

In the same manner blessed Augustine regards the putting to death of Christ our Saviour. “Judas, that iniquitous betrayer of Christ, – says Augustine, – and all Christ’s persecutors are all lawless, all iniquitous, all unjust, all damned; however, the Father did not spare His Son, but gave Him up (allowed Him to be put to death) for the salvation of us all.” Such is the mystic reason for God’s allowance of His Only-begotten Son’s being put to death by malefactors, – a reason that was incomprehensible at the time. Thus do not be surprised that God allows evil. He allows it according to His most-just judgment, and allows it only to a certain measure, number, and weight. There is no injustice in Him, and you only have to put your entire trust in Him.

There is only one sure means of calming oneself when being offended: if someone has insulted or offended you, do not pay attention to the offender’s malice, but turn to the righteous God Who has allowed your adversary to insult you, and do not avenge with evil the evil that has been done to you, for it has been allowed by God for the attainment of good and just aims, even though they are unknown to you for the time being. All of God’s saints kept to this custom: they did not try to analyze who had offended them and for what, but always turned their hearts to God, humbly acknowledging the justice of God’s allowance; for this reason they regarded the offenses given them as a boon for themselves, and their adversaries as benefactors, saying: “here are our true benefactors, for they do not flatter us; those who praise and exalt us to our face are flatterers and damage our inner perfection.“” Thus the saints always inwardly turned to God and in all matters placed their trust in God’s Providence and expected only good things from God.

On the other hand, one can see from all of the above that the sin committed against one’s neighbor by God’s allowance does not yet merit any mitigation of the sinner’s guilt only because his unlawful action gave God cause to produce great good out of evil. For the sinner had only given cause for good, and not of his own accord, but by the grace of God; the sinner’s intent was still evil and remains evil. Thus even the good that God produces from the commission of evil does not in any way mitigate the guilt of the sinner.

The incomprehensibility of God’s judgments

Throughout the course of our entire life we must often repeat King David’s utterance: “Thy righteousness is like the great mountains, O Lord; Thy judgments are a great deep” (Psalm 36:6). This depth is illustrated in the Bible in the example of the two high-ranking servants of the Egyptian Pharaoh: the cupbearer and the caterer. Both were servants of the same king, both came under his displeasure, both were arrested and imprisoned, and both were remembered by the king during a palace feast; the Pharaoh could have pardoned them both, if such were the will of God, or could have condemned them to execution. However, he ordered the caterer to be hanged, while the cupbearer he returned to favor and his former position. Such was the will of God; some He removes from His presence in accordance with His righteous judgment, while others He covers with great mercy. “And who can search out His mighty deeds? Who can measure His majesty’s power? And who can fully recount His mercies?” says the son of Sirach (18:3-4).

Equally mysterious and unfathomable was God’s will in regard to Nebuchadnezzar, king of Babylon, and the Pharaoh of Moses’ time. The blessed Augustine has rightly said of them: “Nebuchadnezzar was punished by God for his countless iniquities and in this way was brought to salvific and very beneficial repentance. The Pharaoh, on the contrary, became hardened even despite God’s scourges, disdained them, and perished in the Red Sea together with his entire host.” Both of them were pagan kings and both were punished. Why did they reach such an unequal end? – One of them comprehended God’s punitive hand, repented, and rectified his conduct; the other did not submit to the will of God that was announced to him, remained in his sinful obduracy, – and perished.

Here is another example of the incomprehensibility of God’s judgment: one of the best Judean kings was Asa, who did good in the eyes of God and fortified his kingdom, destroyed the idols in the entire Judean land, and eradicated idol-worship. However, this glorious king, who for a long time reigned admirably, lost his initial glory at the end of his reign, having changed for the worse. King Menaces, on the other hand, being most wicked and evil throughout his entire life, and having brought the Jewish people to the very edge of iniquity, recognized the hand of God in his misfortune, returned to God, repented of his iniquity, and was granted forgiveness and God’s mercy. O Lord! Thy judgments are truly a great deep, a deep without measure!

At this point questions such as “why is this so?” and “how is this so?” are inappropriate. Such questions arise at the instigation of the evil spirit and have spiritually destroyed many people. “So, did God truly say: do not eat the fruit of any tree in the Garden of Eden?” – the most cunning of all creatures once asked Eve. To this question Eve should have replied thus to the wicked creature: “We know that God commanded us not to eat only the fruit of the tree of knowledge of good and evil, but why and for what purpose He commanded thus – it is not our place to ask Him.” Such was His holy will, and we must not question the reasons for His willing thus. “For who hath known the mind of the Lord? Or who hath been His counselor? Or who hath first given to Him, for Him to recompense again? For of Him, and through Him, and to Him are all things” (Rom. 11:34-36). I am sure there will be people who will assert that it is not forbidden to sometimes ask the reason for one or another commandment. Ask whom? Do they mean God, Who alone knows everything, knows what is good and what is only tolerable? If a servant from his master or a subordinate from his superior demand the reason for such-and-such an order or directive, then the first will look upon it as an insult to himself, while the second will regard it as rebellion and insubordination, and yet you dare to exhibit even greater insolence towards God? God’s Providence needs no other reason except His holy will.

St. Athanasius, Archbishop of Alexandria, describes the following event in the life of St. Anthony the Great: two monks undertook a journey to visit St. Anthony in his desert. However, traveling through the arid and hot desert, they became completely exhausted from thirst, and one of them already died, while the other was on the threshold of death. St. Anthony was several miles away from them. Sitting on a rock in his monastery, he hurriedly summoned his two monks and said to them: “Run as fast as you can to such-and-such a place in the desert, taking vessels with water with you, for one of the two brothers who were coming to visit us has already died of thirst, while the other is still breathing, but is suffering and has become very weak; if you delay, you will not find the other one alive either: this has been revealed to me by God while I stood in prayer.” Having received such instructions, the messengers immediately and willingly went off, and after finding the travelers, they buried the body of the deceased one, while the other one they revived with water and fortified with food, and then brought him back with them to St. Anthony. In describing this event St. Athanasius wisely remarks that someone may very well ask: “Why did St. Anthony not send his monks earlier to save the travelers, before one of them died?” Such a question is quite inappropriate for a Christian, because it was not St. Anthony’s affair, but God’s judgment: God Himself pronounced a fair verdict in regard to the dying man and the thirsty living one; and He likewise revealed to St. Anthony His will concerning the saving of one of the travelers.

St. Anthony the Great, being in a state of contemplation, was amazed at God’s hidden and unfathomable mysteries and humbly called out to God: “O Lord my God! Thou art sometimes pleased to grant a long life to people who seem useless and immersed in an abyss of iniquity, and yet sometimes Thou deprivest of life people who are very beneficial to society” During such reflections Anthony heard a voice saying: “Be attentive to thine own self. That upon which you are reflecting is God’s judgment, and it is not your place to analyze or question it.”

In the year 1117, when the whole of Italy was being shaken by earthquakes, some of the residents of the city of Milan assembled at a certain home to discuss public affairs. Suddenly a voice was heard from outside, calling upon one of the people present in the house to come out. The person being summoned was unsure of who was calling and for whom, and thus delayed in going out, waiting for a repeat call. Unexpectedly a stranger came up to the door and asked that the person being called come out quickly; no sooner had the latter moved several paces away from the building than the house fell down and destroyed all who were within. This begs the question: why was only one person from all those within the house saved from death, while all the others perished? The Lord’s judgments are a great deep! Who cannot clearly see in this event a repetition of ancient miracles? Thus did the angel of the Lord lead Lot and his children out of Sodom, leaving all the other inhabitants to become victims of fire. In a similarly miraculous manner other people are left unharmed amid multitudes who perish in general catastrophes.

We often see extraordinary upheavals and changes in the universe, unexpectedly-occurring events, and of each of them we say: “Let us see how this will end.” Occasionally we ourselves experience events that amaze us by their unexpectedness, and then we grumble in vain and say: “I could never foresee or think of such a thing happening.” We are poor illiterates in the matter of foreseeing future events! Even in currently occurring events we cannot always easily understand their true cause, except the one that is operative in all events and, moreover, is a genuine and undeniable cause. Such-and-such happened strictly because such was the will or tolerance of God according to His benevolent Providence. “For My thoughts are not your thoughts, neither are your ways My ways, – saith the Lord. – For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts higher than your thoughts” (Isaiah 55:8-9).

There are many things in our earthly life which we will never comprehend by means of our intelligence. It is sufficient for us to know, be convinced, and believe implicitly that God is not unjust, and that on the last day of judgment there will not be a single person on trial saying anything to the Lord except the following words: “Righteous art Thou, O Lord, and upright are Thy judgments” (Psalm 119:137). We must put off gaining complete understanding of the unfathomable judgments and purposes of God’s most-high wisdom until the future life!

Thus, let us cease expanding the wings of our curiosity and judgment of subjects that are above our heads. The waves of the boundless ocean of the Supreme Mind exceed the quick reasoning of all wisdom, not only human, but also angelic. And how could we ever hope to understand the end purposes of God’s profoundest destinies? Who can comprehend God’s determination in the following: why does God’s punishment for sin temporarily pass by some people and strike others? Why are those who are innocent of crime sometimes put on trial, while the sins of some people fall upon the heads of their children and descendants? Why do some die in infancy, while others live to a ripe old age? Why does one person, having sinned only slightly, perish without repentance, while another, mired for a long time in the bog of iniquity, finally rectify himself and become worthy of a Christian end? Why does one person wallow in wealth and luxury, while another does not have a single morsel of bread or a single penny?

O restless and overly curious mind! Why should you brood over this? The Lord allowed, the Lord wished, the Lord created all. We should look upon God’s will as the ultimate truth, and a willing and tranquil adherence to it as the ultimate wisdom.