Sacred Tradition and Creations of the Holy Fathers.

Reading of the Holy Fathers

The elders advise reading and re-reading the works of the holy fathers. They are deep and understood gradually. Their subject is the spiritual life, and it is vast: “Wide is thy commandment.” There is no limit to spiritual growth, so rereading is of great importance. It is better to reread a small number of books with reverence and attention than to read a lot hastily. Reading is one of the most important things to do. Without reading or listening to reading, one cannot know the truth. Speaking of reading, I mean exclusively the reading of Holy Scripture and the writings of the Fathers and the Church. But reading will only bring the desired benefit when what is read enters life to the best of its ability and becomes the rule of life, and not just naked, soulless and cold knowledge. What use can it be that a person knows that one must pray and does not pray, knows that one must forgive offenses, and does not forgive, knows that one must fast and does not observe fasts, one must endure, and does not tolerate, etc. Such knowledge, according to the word of the Gospel, will even be in condemnation of a person. Therefore, you need to read with attention and try to live in the spirit of what you read. Of course, we cannot immediately become an executor of everything that is written - we need gradualness. At first, compulsion and humility, awareness of one's weakness, then the knowledge gained from reading will bring the desired benefit. In general, all the books and writings of the holy fathers and true teachers of the Church about spiritual life, and especially the writings about prayer, must be read with extreme attention, slowly, delving into every utterance, every word with the strength of your mind, so as not to miss something. - or necessary, so as not to give yourself a reason for an incorrect, arbitrary understanding and interpretation of what is being read. Spiritual life and the feat of prayer have their own laws, their own sequence; they must be studied and understood, mastered by the mind and heart. Self-made, self-thinking should not have a place here, they lead a person astray. A slight deviation or inaccuracies in appearance sometimes lead to big mistakes and delusions, which have bitter fruits and consequences. If something seems incomprehensible, unclear, then you need to ask someone who knows if you have such a person, and if you don’t, then let it remain incomprehensible for the time being; don't try to understand with your mind. In due time the Lord will send admonition; St. Tikhon of Zadonsk speaks well of this. The elders advise reading and rereading the books of the holy fathers. The writings of the Holy Fathers embody the truth of spiritual life and wisdom, and always bring consolation and enlightenment and spiritual reinforcement to the reader! They can never lose their vitality, for the spiritual life set forth in them has forever its own laws that cannot be changed. They (scriptures) are understood and assimilated gradually, as the spiritual growth of the reader and ascetic, as understanding is gained from their experience and personal experiences. Incidentally, the latter is one of the reasons for the need to reread the writings of the fathers. And it is advised to reread them like this: if a person sees that he is attacked, for example, by the passion of anger, then it is advised to read about this passion and the opposite virtue; if malice attacks, then read about malice and love; if fornication attacks, then read about prodigal passion and chastity, etc. It is useful for those who are depressed by grief to read about the benefits and necessity of sorrows, etc. It has been noticed that what it needs at a given time makes a particularly strong impression on the soul, like a ban on reading books in a row. Those who wish and have the opportunity, let them read each book in a row. This is even necessary to obtain a complete impression and understanding of the writings and teachings of this or that holy father. And this advice can be used as your spiritual need for this or that reading. It is best, if possible, to receive the blessing of a spiritual father for each reading. In the absence of such an opportunity, one should receive at least a general blessing on the order and choice of books to read (St. Nikon).

About reading the books of the fathers, I cannot give an exact meaning; they are not written according to a scientific system, but simply about various passions and virtues, how to resist the first and acquire the latter. There are also lofty subjects for the perfect. You, reading books, what is accessible to your mind and befits your dispensation, then assimilate for yourself, and what exceeds your concept, then, after reading, leave it like that, without delving into the depth of understanding: it can be opened in time, for babies it is firm food is uncomfortable. Read books chi-tai from the beginning, continue in a row, but not all of one, but in the morning in one read, in the evening in the other; read not for curiosity, but for teaching piety and knowing your weakness, and from this come to humility (St. Macarius).

Read the books of the fathers and engage in their teaching, it will be useful to the knowledge of one’s weakness and to the acquisition of humility, patience and love and admonishes us how to resist passions, how to cleanse our hearts from this thorns and plant virtues (St. Macarius).

They are<святые отцы>they didn’t just write from the mind, but before the deed many sorrows and illnesses passed and they left us, as a rich heritage and as a repository of hope, their inspired words, and we, sending thanks to the Lord who gave us this gift, we will instruct to be in them and, in case of need, to apply to our ulcers, as a healing balm ... (St. Macarius).

Books to read to the sisters, depending on the disposition of each, but it is more necessary to give them to read active, and not speculative, such as: Saints Ephraim, Abba Dorotheus, St. John of the Ladder, the Prologue and the Lives of the Holy Fathers; and look from them the fruit - the knowledge of their weakness and humility, and not what - I know everything, and in the case of a conversation, challenge others. And then the Lord Himself will give them the true mind, which is acquired from humility; and how much it brings benefits, so much, on the contrary, the offering damages, which they themselves have seen in experience on many (St. Macarius).

You can read books that are moral, that is, active, related to the life of a Christian, as much as time allows in social studies; speculative, i.e. contemplative, are not yet available to us; the contemplative life happens after the purification of oneself by the commandments of Christ, and this grace itself teaches. In patristic teachings it is called: "action and vision." Action is the commandments, and vision is the contemplation by the mind of the mysteries that are not subject to the senses; one should by no means look for this, lest instead of truth delusions fall (St. Macarius).

You trust your conscience and be guided by the teachings of the holy fathers, who have passed the path of monastic life and who have left us an example with their life and teaching. In their teaching we see how to act and walk the path of life, to have a struggle with passions... (St. Macarius).

You write that you don’t understand some places from the book of John of the Ladder; be content with what you understand, and try to fulfill it, and then other things will be revealed (St. Macarius).

What you read in your father’s books and what you talked about orally, try to pass by skill or experience, and most of all with self-denial, in the rejection of your will and mind, and in leaving your desires ... (St. Makariy ).

Read fatherly books; in their teaching you will find admonition and strengthening for yourself (St. Macarius).

I ask you, for God's sake, read the word of God and the fatherly instructions more often, you will find benefit, you will find there that the only way to peace is patience and humility (St. Macarius).

Get out the book "Teachings of Abba Dorotheos"... Read this book constantly, applying moral lessons to yourself and trying to correct and direct your life according to them. Our late elders called this book the ABC of our life (St. Joseph).

That you are reading the book of Abba Dorotheus is good. God grant that reading will bear good fruit. Try to delve into what is written there, everything is understandable there, and if you want, then it can be easily applied to life. And if it's hard to come by, it's because you're reading for the first time. If you read more diligently, you will understand better... It is also useful to read the “Ladder” of St. John, but do not be embarrassed by shortcomings, but try to reproach yourself for them, repent of them and humble yourself more (St. Joseph).

Batiushka said... what about. Macarius, the great elder, every three years re-read Abba Dorotheus and the Ladder and found in them everything new and new, for he grew spiritually (St. Barsanuphius).

Abba Dorotheos is the ABC of monastic life, although by reading it, you can discover everything new and new, and for everyone it is in accordance with his condition ... She has a shore, and from the shore one can walk first knee-deep, then deeper and deeper . Sometimes, right into the depths... (St. Barsanuphius).

Question: "Father, I've noticed that reading godless books and generally disagreeing with my worldview, although it does not change my views, nevertheless, some kind of sediment remains after these books." Answer: “Yes... the holy fathers and our elders advised reading books of their direction and by reading to further strengthen and develop their convictions...” (St. Varso-nofiy).

It's a good thing you did that you started reading this book.<«Отечник» епископа Игнатия>. It is composed as follows: Bishop Ignatius wrote out what answered the exciting monastic questions. From this side, this work is irreplaceable. Many perplexities that have worried someone for a long time are immediately resolved by some kind of extract (St. Barsanuphius).

I take great comfort in the writings of Bishop Ignatius. I don’t know how to thank the Lord and the priest that I have such a treasure... I am amazed at the angelic mind of Bishop Ignatius, his wonderfully deep understanding of the Holy Scriptures... I feel a special disposition towards his writings. They enlighten my heart, my mind with the true gospel light (St. Nikon).

The works of St. Isaac the Syrian are best read in Russian translation. His writings, with a very deep content, should be read with caution. What is said there for beginners is in our time accessible only to those who have succeeded in the spiritual life, and much cannot be applied at all. Such books as the works of St. Isaac should be read not in order to apply to oneself, but for mood. Otherwise it can be very bad. In arrogance, in charm, you can fall and be damaged. And you need to take the entire essay or article as a whole, you need to look at the whole. So it is said by Isaac the Syrian that his teaching as a whole must be taken ... It is better to read what is simpler, more understandable, for example: Abba Dorotheus, The Ladder, Theodore the Studite, Cassian the Roman and others (St. Nikon).

By reading spiritual books without direction, you are afraid that you will fall into some wrong thoughts and wrong opinions. Your fear is very well founded. Therefore, if you do not want to suffer such a distress of the soul, do not indiscriminately read any new writings, even if they are of spiritual content, but such writers who have not confirmed their teaching by the holiness of life, but read the works of such fathers who are recognized by the Orthodox Church for firmly known and, without a doubt, instructive and soul-saving (St. Ambrose).

In order not to lose firm Orthodoxy, take the book The Orthodox Confession by Peter Mohyla as a guide for yourself and your children. Examine it with attention and diligence, and keep firmly in your memory what is written there, so that you yourself know well the work of your salvation, and know what you need to say and point out to the children at a decent time. Let the Chronicle or the 4th part of the works of St. Demetrius of Rostov be the second book of this kind. Behind her, read other parts of his creations, not only for guidance on right opinions and understandings, but also for guidance in life itself, what to know and be able to do, how when to act purely Christian, according to Orthodox decrees. For the same purpose, read the book of Abba Dorotheus, which is justly called the mirror of the soul. This mirror will show everyone not only his actions, but also the very movements of the heart. During fasts, and especially during the days of fasting, it is decent and useful to read the works of Ephraim the Syrian in Russian translation, choosing chapters on repentance (St. Ambrose).

In order to be more firmly established in Orthodox concepts, I would advise you to read with attention and diligence all the creations of the new saint of God, St. Tikhon of Zadonsk. Although their style is heavy, when reading, try to pay your attention more to thoughts and to the proposed Christian rules. The reading of two Russian luminaries, St. Demetrius of Rostov and St. Tikhon of Zadonsk, will explain a lot to you and will confirm a lot for you. To this add the words of the Apostle Paul: “Do not be carried away by different and alien doctrines; For it is good to strengthen hearts with grace, and not with dishes from which those who dine on them have not benefited” (Heb. 13:9). And in another place: “But even if we or an angel from heaven began to preach to you not what we preached to you, let it be anathema” (Gal. 1, 8). Hold fast to this testimony and do not agree to accept any new teachings, no matter how plausible they may be, imitating one who knows well all the signs and signs of pure silver, who soon notices the admixture of any ligature and rejects not pure silver. Similarly, you also reject every teaching where you notice even a little ligature of various human opinions that are charged on the mind of God (2 Corinthians 10:5). Having established yourself in Orthodox teaching, first read all the spiritual journals, with the aforementioned analysis, and then choose the one that suits your spirit more (St. Ambrose).

You write again and ask why Bishop Theophan did not approve of the works of Bishop Ignatius Brianchaninov. I have not read all of his writings, but I remember an inaccurate citation of passages from the writings of the holy fathers. For example, in the “Philokalia” of Simeon the New Theologian, the third way of praying for obedience to the elder and spiritual father is said, without which it is inconvenient to be saved by the Jesus Prayer, and Bishop Ignatius attributed this to simple general monastic obedience, and you for you yourself know what a great difference there is between the one and the other obedience. It is likely that St. Theophanes also found many other inaccurate passages from St. Ignatius. However, the “Sermon on Death” is well written by him, and the charm of the mind and the charm of the heart are also well explained to them (St. Ambrose).

Don't worry about reading your father's books when your inner feeling doesn't bow to it. Someone says: acquire God in yourself, and do not demand books (St. Ambrose).

Reading spiritual books

When reading spiritual books, apply more to yourself, and not to others, what is written in them, otherwise, instead of applying a plaster to your ulcers, you impose a harmful poison, and more<раны>dissolve (St. Macarius).

Your thirst for reading spiritual books is commendable, but you should not confine yourself to reading alone, but extend to doing; but everything must be done with humility. From reading, it also happens that, seeing the height of living and knowing one's weakness, one must involuntarily humble oneself and thereby attract the grace of God and help in our affairs. However, it is not necessary to be arrogant about what you read (St. Macarius).

I advise you not to leave reading spiritual books, for sometimes even one line read at a good hour will be valued more than the entire annual publication and will remain forever in your memory (St. Anthony).

I sincerely ask you, as a sincere friend, not to fill your heads with your wasteland and nonsense, but use your memory to read books that are most spiritual and edifying (St. Anthony).

Nothing so much consoled my soul and calmed it as the constant reading of spiritual books, which I read alternately, and some places, noticing, and repeated, so that they could be preserved in my memory for a longer time. For even lambs, after they are full, usually chew their former food, setting an example, so that when we eat incorruptible food, that is, when we read or listen to the word of God, we chew it more often, that is, with attention and reasoning in our memory, we carry what we hear and like it. -ness corrected (St. Anthony).

The best guide for you will be reading the lives of the saints (St. Barsanuphius).

The lives of the saints are irreplaceable reading, which has such a beneficial effect on the soul, especially when read in the Slavic language. At present, the Slavic language is often not understood, but meanwhile, it is much more beautiful and richer than the Russian language. One expert compares the Slavic language with Russian and says that there is the same difference between them as between a palace and a tavern ... In the world, reading the lives of the saints, and especially in the Slavic language, is completely abandoned, you don’t follow the customs of this age, but do this saving reading (St. Barsanuphius).

I am sending you ... three pamphlets: 1) advice from the mind to your soul, 2) about things that forbid salvation, with soulful conversations of the blessed elder Zosima, and 3) an interpretation on "Lord have mercy." The volume of these books is apparently very small, but their content is large, very large. In them, although briefly, but clearly and practically, it is stated how every Christian should adapt the Gospel teaching to the way of his life in order to receive God's mercy and inherit eternal blessedness. ... To read at least one of these books every week and do this every month, because what is said in these spiritual books is not retained in memory for a long time. And why it is not being held back, the late 80-year-old elder, Archimandrite Moses, explained to us the reason, saying to the one who asked about this: “These books require these things” (St. Ambrose).

You wrote that your N., apart from the Gospel, does not recognize other books of theological content and considers them, like the modern sermons of priests in the church, to be an unnecessary repetition and distortion of the gospel teaching. Why? Is it because he does not read spiritual literature at all and does not listen to sermons. But in this case, is it possible to correctly judge the dignity of spiritual and moral writings? After all, by heart, that is, without looking into the book, only the beggars sing Lazarus. And your N., who thinks a lot about himself, is ashamed to speak so reproachfully about spiritual literature without any actual evidence (St. Ambrose).

Miracles

You see in your N. a contradiction to himself. This is the absolute truth. In fact, he does not believe in the Gospel miracles of Christ, but partakes of the Holy Mysteries of Christ. Meanwhile, the Holy Eucharist is the first, most important and greatest miracle of Christ, and the other gospel miracles are already secondary. For how can one not call it the greatest miracle that simple bread and simple wine, once directly transubstantiated by the Lord into the true Body and into His true Blood, for almost two thousand years, through the prayers of the priests, therefore, already ordinary people, do not cease to be transubstantiated in exactly the same way, producing a miraculous change in people who partake of these Divine Mysteries with faith and humility (St. Ambrose).

N. your gospel miracles of Christ ascribes to hypnotic and telepathic phenomena and calls them tricks. But there is an immeasurable difference between the miracles of the Gospel and tricks. And firstly, they differ from each other in their meaning. The miracles of Christ, being extraordinary deeds, at the same time were the greatest blessings to suffering humanity. In fact, to heal the blind-born, withered hands, to raise the dead is not the essence of all these are the greatest blessings. It is not for nothing that the Apostle expressed himself about the Lord Jesus Christ as follows: “And He went about doing good and healing all who were oppressed by the devil” (Acts 10:38). And these miraculous blessings of Christ produced the most beneficial influence on the people blessed by the Lord. For example, after healing the man born blind, the Lord, having found him, said to him: “Do you believe in the Son of God? “And who is He, Lord, that I should believe in Him” (John 9:35-36), he objected. The Lord said to him: “And you saw Him, and He speaks to you” (John 9:37). The healed man said: “I believe, Lord! And he worshiped Him” (John 9:38). And what do we see when we present tricks? The magician is busy with a selfish goal, he cares only about his own profit, how to collect more money from the audience, and the audience will look, yawn, say: “yes, this is amazing,” and then they will go away with empty pockets. And how many seductive speeches and glances there are. And already there is nothing to interpret about bad thoughts. Secondly, the miracles of Christ were true miracles. For example, to resurrect a four-day dead man (Lazarus), whose body has already begun to decompose, is this a trick? And what kind of hypnotist or telepathist can do anything like that? And magic tricks are deceit, this has long been known to everyone (St. Ambrose).

Chess

The game of chess serves to waste time, which we lose quite a lot even without this game... (St. Anthony).

jokes

Jokes are indecent in our rank, we must not do this in advance - and pray to God with repentance: “I know my iniquity, and I take out my sin before me ...” (Ps. 50, 5). When we remember our sins, we will not fall into new ones (St. Macarius).

foolishness

You just blew it! And she's tired! And it's hard to live on earth! And he wants to be a fool! And go to another monastery! If only he were there! Humble yourself!.. Father ordered you to say that “the saints are foolish,” that is, there are too few sorrows between brothers for these people, and they look for them in the worldly crowd! (teacher Anatoly).

Your reasoning that one should not trust all holy fools, because many of them are in delusion and deceive others with their imaginary foolishness, but that one should also not condemn them is in accordance with the truth (St. Hilarion).

Sneaking

What are you complaining about, about the same thing that people complained about you before, that you unnecessarily conveyed to M. a lot, what you see or hear and sometimes incorrectly, but as it seemed to you; for this they grieved at you, and now the word is being fulfilled: what we sow, we will also reap ... (St. Ambrose).

Language

For some people, the tongue is the reed of the Holy Spirit, that is, edifying and comforting, while for others, the tongue pronounces the words of the devil, irritable, upsetting those who listen to illness. What is the most (not to say reproachfully) I often noticed in the words of T.V., which I always regretted, but I did not find any opportunity to correct him, because he took any third-party word for himself in a bad way. Therefore, we have no other means to protect ourselves, except for one prayer to the Lord (St. Anthony).

Our benefit comes not from the number of words, but from the quality. Sometimes a lot is said, but there is nothing to listen to, and at other times you hear one word, and it remains in your memory for life (St. Anthony).

If we take into consideration one of our own languages, then how much evil they uttered - blasphemy against God, condemnation of neighbors, grumbling, ridicule, blasphemy, chatter, scolding, swearing, and so on and so forth! And does at least one day pass in a year on which we would not sin with our tongue, forgetting that for every idle word we will give the answer to God. Therefore, the Lord God, who provides for our correction and salvation, sends sorrows, from which a person not only talks idle, but also makes it difficult to speak sensibly (St. Anthony).

Rage

You, N.N.. through these cases, falling into a rage, understand that this comes from self-love, and not being able to fight or repent, you fall into cowardice and despondency, and this is also from self-love or spiritual pride: you, not seeing correction in yourself, you lose heart and lose heart, but it would be necessary, seeing your poverty in spiritual work and in failure to fulfill the commandments, humble yourself and repent, then the mercy of God will visit you and give you peace: “God looks down on the humble” ( Compare: Ps. 112, 6) (St. Macarius).

Creations of the Holy Fathers

1. Ambrose of Optina, St. Collection of letters to monastics and laity: At 3 o'clock - Repr. play ed. 1908–1909 - M .: Syntagma-Palomnik, 1997.

2. Ambrose of Optina, St. Collection of letters of the Optina Elder Hieroschemamonk Ambrose. To the monastics. Issue. 1. - Sergiev Posad, 1909.

3. Ambrose of Optina, St. Collection of letters of Optina Elder Hieroschemamonk Ambrose to lay people. - Sergiev Posad, 1908.

4. Barsanuphi the Great, St. The Reverend Fathers Barsanuphius the Great and John a guide to spiritual life, in response to the questions of the disciples. - St. Petersburg, 1905.

5. Basil the Great, St. Ascetic statutes for those who labor in a hostel and hermitage // Creations like in the saints of our father Basil the Great, Archbishop of Caesarea Cappadocia: At 5 hours, Part 5. - M., 1858.

6. Basil the Great, St. The rules are extensively set out in questions and answers // Creations like in the saints of our father Basil the Great, Archbishop of Caesarea Cappadocia: At 5 o'clock - Repr. play ed. 1901 (TSL). – M.: Palomnik, 1991. S. 73–179.

7. Gregory the Theologian, St. Sermon 43 Gravestone of Basil, Archbishop of Caesarea of ​​Cappadocia // Creations: In 2 vols. - Repr. [Sergiev Posad]: Ed. TSL, 1994, vol. 1, pp. 602–655.

8. Gregory the Dialogist, St. Interviews on the life of the Italian fathers and on the immortality of the soul. - M., 1996.

9. Demetrius of Rostov, St. Creations like in the saints of our father St. Demetrius of Rostov at 5 pm - St. Petersburg: Ed. Soykina, b.g.

10. Philokalia [in Russian translation]: At 4 o'clock - Repr. play ed. 1895–1901 (M.). - M., 1992.

11. Philokalia, or words and main points of sacred sobriety: In 2 vols. - Repr. play ed. 1902 (M.). – M.: Ed. Sretensky Monastery, 2001.

12. Dorotheus, Abba, St. Soulful teachings and messages. - M .: The rule of faith, 1995. 13. Ephraim Sirin, St. Creations. - M., 1858.

14. Ignatius (Bryanchaninov), St. About repentance. Lesson 2. On the Week after Epiphany // Creations. T. 4: Ascetic preaching. - Repr. play ed. 1886 (St. Petersburg). – M.: The rule of faith, 1993. S. 8–10.

15. Ignatius (Bryanchaninov), St. About monasticism. A conversation between Orthodox Christians, a layman and a monk // Creations. T. 1: Ascetic experiences. - Repr. play ed. 1886 (St. Petersburg). – M.: The rule of faith, 1993. S. 453–494.

16. Ignatius (Bryanchaninov), St. About miracles and signs: Conversation on Monday of the twenty-ninth week // Creations. T. 4: Ascetic preaching. - Repr. play ed. 1886 (St. Petersburg). – M.: The rule of faith, 1993. S. 296–326. 17. Ignatius (Bryanchaninov), St. Pater. - M., 1996.

18. Ignatius (Bryanchaninov), St. An offering to modern monasticism. – M.: Lepta, 2002.

19. Ignatius (Bryanchaninov), St. A Word about Salvation and Christian Perfection // Creations. T. 2: Ascetic experiences. - Repr. play ed. 1886 (St. Petersburg). – M.: Rule of Faith, 1993. S. 328–361.

20. Ignatius (Bryanchaninov), St. Collection of letters / Comp. hegumen Mark (Lozinsky). – M.; SPb.: Ed. Center for the Study, Protection and Restoration of the Heritage of Priest Pavel Florensky, 1995.

21. Ignatius (Bryanchaninov), St. Collection of letters. – M.: Rule of Faith, 2002.

22. Ignatius (Bryanchaninov), St. Journeys to the gates of eternity. Correspondence with the Optina elders. - M., 2001.

23. Ignatius the God-bearer, schmch. Epistle to the Romans [Electronic resource] // Library of Yakov Krotov: . http://www.krotov.info/acts/02/01/0117ign2.html. (25.09.2008).

24. Jerome of Stridon, blzh. Creations. - Kyiv, 1903.

25. John (Maximovich), St. 950th anniversary of the Baptism of Russia // Blessed Saint and Wonderworker John: Preliminary information about the life and miracles of Archbishop John Maximovich. Theological works / Comp. hierom. Seraphim (Rose) and Abbot Herman (Under Moshensky). Ed. Brotherhood of St. Herman of Alaska. Platinum, California, and the Russian Branch of the Valaam Society of America. – M., 2003. S. 872–879.

26. John (Maximovich), St. Sin of regicide // Blessed Saint and Wonderworker John: Preliminary information about the life and miracles of Archbishop John Maximovich. Theological works / Comp. hierom. Seraphim (Rose) and Abbot German (Podmoshensky). Ed. Brotherhood of St. Herman of Alaska. Platinum, California, and the Russian Branch of the Valaam Society of America. – M., 2003. S. 858–860.

27. John (Maximovich), St. On the veneration of the saints who shone in the West: Report to the Council of Bishops Abroad in 1952 // Blessed Saint and Wonderworker John: Preliminary information about the life and miracles of Archbishop John Maksimovich. Theological works / Comp. hierom. Seraphim (Rose) and Abbot German (Podmoshensky). Ed. Brotherhood of St. Herman of Alaska. Platinum, California, and the Russian Branch of the Valaam Society of America. – M., 2003. S. 768–777.

28. John (Maximovich), St.. In memory of the Royal Martyrs // Blessed Saint and Wonderworker John: Preliminary information about the life and miracles of Archbishop John Maximovich. Theological works / Comp. hierom. Seraphim (Rose) and Abbot German (Podmoshensky). Ed. Brotherhood of St. Herman of Alaska. Platinum, California, and the Russian Branch of the Valaam Society of America. – M., 2003. S. 853–857.

29. John Chrysostom, St. Second conversation about St. Martyr Pelagia // Collected. essays. T. 2. Book. 2. - M .: Orthodox book, 1994. S. 630-632.

30. John Chrysostom, St. A commendable conversation about the holy martyr Pelagia, in Antioch // Sobr. compositions. T. 2. Book. 2. - M .: Orthodox book, 1994. S. 623-629.

31. John Chrysostom, St. Five words about Anna. Word 1 // Selected works. Conversations on the book of Genesis: In 2 vols. - Repr. play ed. 1898 (St. Petersburg). – M., 1993. T. 2. S. 776–830.

32. John Chrysostom, St. Creations. T. 2. - St. Petersburg, 1896.

33. John Cassian the Roman, St. Repr. play ed. 1892 (M.). - TSL, 1993.

34. John of the Ladder, St. Our Reverend Father John, Abbot of Mount Sinai, Ladder, in Russian translation. - Repr. - St. Petersburg, 1995.

35. Isaac Sirin, St. Moveable words. – M.: Rule of Faith, 2002.

36. Cyprian of Carthage, schmch. The Book of the Fallen // Creations. – M.: Palomnik, 1999. S. 298–331.

37. Macarius of Optina, St. Collection of Letters of Blessed Memory of the Optina Elder

Hieroschemamonk Macarius. Letters to lay persons. - Repr. play ed. 1862 [M.; Kozelsk]. - St. Petersburg, 1993.

38. Macarius of Optina, St. Collection of Letters of Blessed Memory Optina Elder Hieroschemamonk Macarius. Letters to nuns. Ch. 3–4. - [Kozelsk]: Ed. Vvedenskaya Optina Pustyn, 1862-1863. Part 4

39. Nicholas Cavasila. Seven words about life in Christ // Saint Nicholas Cabasilas. Christ. Church. Mother of God. - M., 2002.

40. Patrick of Ireland, St. Confession [Electronic resource] / Foreword. P. Erofeeva // Library of Yakov Krotov: . http://www.krotov.info/history/05/493patr.html#_ed-nrefl. (03/28/2006).

41. Simeon the New Theologian, St. Glavizny. Thanksgiving. Dialogue with a scholastic. - B.M., 1999.

42. Spiritual and moral words of our venerable fathers Mark the Ascetic, Isaiah the Hermit, Simeon the New Theologian. - M., 1995.

43. Tikhon of Zadonsk, St. Creations like in the saints of our father Tikhon of Zadonsk. T. 2. - M., 1889.

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