Salvation Theofan

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Excerpts f rom the

The Path

to Salvation

A Manual of Spiritual Transformation.

By St. Theofan the Recluse.

(Please get the full version of this book at your bookstore)

ontent :Preface. The !iving Reality of an "mmortal Teacher# St. Theophan the Recluse.

I. A Church Father for Modern Times. 4. His Writings in the English Language."ntro$uction by the %uthor.

Part &ne. 'o oes the hristian !ife Begin in *s+hapter &ne. 'o the hristian !ife Begins in *s.

I. Christian Life Begins ith Ardor of !eal. ". The Fire of !eal. #. In the Face of Tem$tation. 4. A %e Creature in Christ through Hol& Ba$tism. '. Ba$tism for Infants. (.Christian )$*ringing. +. The Influence of the ,arents u$on the Child.

hapter T o. The hief %ctivities of the Bo$y, Soul an$ Spirit.I. -irecting the -e elo$ing ,o ers of the /oul and Bod&. ". /urrounding the Child ith/acred Images. #. Forming Attitudes.

hapter Three. The "nstruction an$ -ui$ance of outh.I. The Instruction of 0outh. ". Conscious Acce$tance of the 0o1e of Christ. #. TheTur*ulent ,eriod of 0outh. 4. T o Tendencies Characteristic of 0outh. '. The ,innacle of -anger for 0outh. (. Ho to 2uard Against the Tem$tations of 0outh.

hapter /our. Preserving the -race of Baptism.I. Wh& the 2race of Ba$tism is not ,reser ed. ". Ho to Correct a Bad 3rder of Things.#. The Fruit of a 2ood )$*ringing. 4. The Chief Form of Moral ,erfection:)nsha1a*ilit& in irtue.

Part T o. &n Repentance an$ the Sinner0s Turning to ar$ -o$.hapter &ne. 'o oes hristian !ife Begin in the 1ystery of Repentance+

I. Turning a a& from /in to 2od. ". The Com*ining of Freedom ith 2race.hapter T o. The Sinner0s on$ition

I. ,articulars for a ,erson Who Lac1s 2race. ". The Care and Trou*le a*out Man&Things. #. The /eductions of the ,rince of this World. 4. The In isi*le 5ingdom of
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/$irits in hich Each /inner Is Immersed. '. The Inner Mood and Condition of the/inner.

hapter Three. The %ction of ivine -racehapter /our. % akening the Sinner from the Sleep of Sin.hapter /ive. The Special %ctions of ivine -race in %rousing Sinners from the

Slumber of Sin.I. Introduction of the -i ine Wa& through isi*le Means and Through the /enses. ". The/$irit Is Led into the -i ine Wa& and ,ercei es it Internall&. #. The Word of 2od6e$laces All Methods /ho n.

hapter Six. The *sual &r$er of the -ift of % akening -race.I. ,rocrastination. A Common Ailment. ". Ha*its and Inclinations that Im$rison a ,ersonin /in. #. Thought ,rocesses that 5ee$ 3ne in Blindness. 4. Cease Ma1ing E7cuses in/ins and Wor1 on &our Blindness. '. Ho to /often &our Insensiti e Heart. (. Ho to-ri e a a& the /lee$ of Indolence. +. La*or o er &ourself ithout 6ela7ing. 8.6easoning ith &ourself a*out /al ation. 9. 2od s 2race Chooses ell;1no n Means.


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Christian soul of modern Western man could return to the essential? life;gi ing s$iritual la s andli e in full accord ith them? ust li1e ancient Christians? and could li e health&? fulfilled li es.He also fore1ne that certain ascetic $ractices or attitudes are less im$ortant for the lastChristians? hile others? seemingl& secondar&? should *e em$hasi@ed. For e7am$le? heem$hasi@ed the e7treme alue of the coeno*itic conce$t of oneness of soul for the last

Christians? de oting the hole fourth olume of his 6ussian;language ,hilo1alia to that su* ect.Foreseeing the disastrous results of the utter seculari@ation of once;Christian societ&? /t.Theo$han created his magnum o$us? The ,ath to /al ation? herein he reinter$rets the or1 of his *elo ed /t. Ti1hon of !adons1? True Christianit&? and sets forth the $ath hich modern manmust ta1e. ,eo$le must get on this $ath so as not to ander in indecision or float in confusion?not hitting the target. 3ther ise the& ill *e decei ed *& false teachers ith falseunderstandings of sal ation? hich $roduce onl& more confusion and agueness? and thus $angsof fear. 3rthodo7 Christianit& s understanding of sal ation? set forth *& /t. Theo$han? is $reciseit is the narro $ath? identif&ing the right from the left it is the clear 2os$el of &ea? &ea or na&? na& Matt. ':#+G. This is hat ma1es it so crucial for toda& s confused &outh? ho are indes$air $recisel& *ecause the& lac1 such an understanding? and are committing suicide *& the

thousands *ecause of the underl&ing agueness of our ,olta a 94=G. A societ& in the name of Theo$han of ,olta a has ust s$rung u$ in California in order to $romote his teaching? hich isalso des$eratel& needed *& toda& s &outhful element in the con ert mo ement to 3rthodo7&. Thisis a er& elcome and $romising sign? *ecause so far almost none of his ritings ha e a$$earedin English. 6ighteous Theo$han of ,olta a? ho li1es his $rece$tor Theo$han the 6ecluse as aictim of en & and $ersecution? is es$eciall& im$ortant *ecause of his dee$ $ersonal e7$erienceof sorro and of s$iritualit& de oid of $olitics. The endearing image of Theo$han of ,olta a?echoing that of his $rece$tor? is attracti e to the &outh also *ecause of the m&stical as$ect of his

$ra&er. He as seen *attling ith satan in animal form and as not foreign to genuine di ineision.

M& s$iritual fathers and instructors? Arch*isho$ A er1&? Bisho$ %e1tar& and Fr. Adrian?ere dee$l& inde*ted in their s$iritual formation to the hol& 6ecluse Theo$han. The& read andre;read his oluminous teachings? not onl& stud&ing his ords *ut engrossing themsel es in hisad ice on $ra&er and in oluntaril& li1ening themsel es to him to some e7tent. These men hadactual m&stical ties to /t. Theo$han and $ossessed insights into the s$iritual life that ouldother ise ha e remained tightl& concealed from modern man. Their lo e for him made him ali eand i*rant in their li es and teachings: the& trul& *ecame his disci$les? and clung to him as alifeline. /t. Theo$han go erned the tenor of their arch$astoral defense of their floc1. The&constantl& referred to him? and treasured the $atristic fragrance of his ritings? hich stemmedfrom ancient times. /t. Theo$han turned them a a& from the 6eno ationist hierarchs of toda&ho? disregarding that ancient model? follo a s$irit alien to 3rthodo7& and install foreignelements into their go ernance of the floc1? cutting them off from the influence of Fathers suchas /t. Theo$han.

I remem*er ho m& Fr. Adrian ould often uote from /t. Theo$han s Commentar& on the


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one s *eing ith contrition of heart umilenieG? hich dra s 2od s attention and e entuall&transfigures man s hole *eing so that his na1ed e&es can *ehold di ine light. Again I recall theman& times in hich Bisho$ %e1tar&? as ell as his *rother I an 5ont@e itch and his ife Helenalso a disci$le of Arch*isho$ Theo$han of ,olta aG? ould dra une7$ected ans ers from /t.Theo$han the 6ecluse s ritings? hich came li1e flashes of illumination. /ometimes? as in the

case of Fr. Adrian? onl& the remem*rance of the $o er of /t. Theo$han s isdom as enough todissol e hole dramas of seemingl& insolu*le $ro*lems. Behold /t. Theo$han s $o er to ignite am&stic tie ith the other orld.

#. $is %ritings in the &nglish Language.With our $u*lication in the English language of t o of /t. Theo$han s most im$ortant

or1s? The /$iritual Life and Ho to Be Attuned to It and 5indling the -i ine /$ar1 originall&entitled A 6eminder to Honora*le %unsG? man& li es ha e *een changed? *rought *& /t.Theo$han to a dee$er le el of s$iritual a areness. We are follo ing these *oo1s ith The ,athto /al ation? hich is no a$$earing for the first time in English in its com$lete form? translated

*& Fr. /era$him 6ose and the /t. Herman of Alas1a Brotherhood."

Through this *oo1? theEnglish;s$ea1ing orld ill come &et closer to garnering the full sum of his isdom for modernman? and to e7$eriencing the full effect of his $o er.In conclusion? e ho$e that the fresh a$$roach of contem$orar& con erts to ancient 3rthodo7&ill trigger de oted souls to follo in /t. Theo$han s footste$s? ust as 2od;thirsting souls arefollo ing him in 6ussia. In ie of the forthcoming $ersecution of $oliticall& incorrectChristians of the " For the most $art the er& desire to al1 is lac1ing.

The soul? attracted *& some $assion or other? stu**ornl& re$ulses e er& com$elling force ande er& call the e&es turn a a& from 2od and do not ant to loo1 at Him. The la of Christ is notto one s li1ing there is no dis$osition e en to listen to it. 3ne ma& as1? ho does one reach the

$oint hen the desire is *orn to al1 to ard 2od on the $ath of Christ> What does one do sothat the la ill im$rint itself on the heart? and man? acting according to this la ? ill act as if

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from himself? unconstrained? so that this la ill not lie on him? *ut ill as it ere $roceed fromhim>

But su$$ose someone has turned to ard 2od? su$$ose he has come to lo e His la . Is theer& going to ard 2od? the er& al1ing on the $ath of Christ s la ? alread& necessar& and illit *e successful merel& *ecause e desire it to *e> %o. Besides the desire? one must also ha e the

strength and 1no ledge to act one must ha e acti e isdom.Whoe er enters on the true $ath of $leasing 2od? or ho *egins ith the aid of grace tostri e to ard 2od on the $ath of Christ s la ? ill ine ita*l& *e threatened *& the danger of losing his a& at the crossroads? of going astra& and $erishing? imagining himself sa ed. Thesecrossroads are una oida*le *ecause of the sinful inclinations and disorder of one s facultieshich are ca$a*le of $resenting things in a false light D to decei e and destro& a man. To this is

oined the flatter& of satan? ho is reluctant to *e se$arated from his ictims and? hen someonefrom his domain goes to the light of Christ? $ursues him and sets e er& manner of net in order tocatch him again D and uite often he indeed catches him.

Conse uentl& it is necessar& for someone ho alread& has the desire to al1 on theindicated $ath to the Lord to *e sho n in addition all the de iations that are $ossi*le on this $ath?

so that the tra eler ma& *e arned in ad ance a*out this? ma& see the dangers that are to *eencountered? and ma& 1no ho to a oid them.These general considerations hich are una oida*le to all on the $ath of sal ation render

indis$ensa*le certain guiding rules of the Christian life *& hich it should *e determined: ho toattain to the sa ing desire for communion ith 2od and the @eal to remain in it? and ho to reach2od ithout misfortune amidst all the crossroads that ma& *e met on this $ath at e er& ste$ D inother ords? ho to *egin to li e the Christian life and ho ? ha ing *egun? to $erfect oneself init.The so ing and de elo$ment of the Christian life are different in essence from the so ing andde elo$ment of natural life? o ing to the s$ecial character of the Christian life and its relation toour nature. A man is not *orn a Christian? *ut *ecomes such after *irth. The seed of Christ fallson the soil of a heart that is alread& *eating. But since the naturall& *orn man is in ured ando$$osed *& the demand of Christianit& D hile in a $lant? for e7am$le? the *eginning of life isthe stirring of a s$rout in the seed? an a a1ening of as it ere dormant $o ers D the *eginningof a true Christian life in a man is a 1ind of recreation? an endo ing of ne $o ers? of ne life.

Further? su$$ose that Christianit& is recei ed as a la ? i.e.? the resolution is made to li e aChristian life: this seed of life this resolutionG is not surrounded in a man *& elements fa ora*leto him. And *esides this? the hole man D his *od& and soul D remain unada$ted to the nelife? unsu*missi e to the &o1e of Christ. Therefore from this moment *egins in a man a la*or of s eat D a la*or to educate his hole self? all his faculties? according to the Christian standard.

This is h&? hile gro th in $lants? for e7am$le? is a gradual de elo$ment of faculties D eas&? unconstrained D in a Christian it is a *attle ith oneself in ol ing much la*or? intense andsorro ful? and he must dis$ose his faculties for something for hich the& ha e no inclination.Li1e a soldier? he must ta1e e er& ste$ of land? e en his o n? from his enemies *& means of arfare? ith the dou*le;edged s ord of forcing himself and o$$osing himself. Finall&? after long la*ors and e7ertions? the Christian $rinci$les a$$ear ictorious? reigning ithout o$$ositionthe& $enetrate the hole com$osition of human nature? dislodging from it demands andinclinations hostile to themsel es? and $lace it in a state of $assionlessness and $urit&? ma1ing itorth& of the *lessedness of the $ure in heart D to see 2od in themsel es in sincerest

communion ith Him.

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/uch is the $lace in us of the Christian life. This life has three stages hich ma& *e called:

1) Turning to 2od2) ,urification or self;amendment3) /anctification.

In the first stage a man turns from dar1ness to light? from the domain of satan to 2od in thesecond? he cleanses the cham*er of his heart from e er& im$urit&? in order to recei e Christ theLord Who is coming to him in the third? the Lord comes? ta1es u$ His a*ode in his heart? andcommunes ith him. This is the state of *lessed communion ith 2od D the goal of all la*orsand ascetic endea ors.

To descri*e all this and determine its la s ill mean D to indicate the path to salvation .Com$lete guidance in this matter ta1es a man standing on the crossroads of sin? leads him

along the fier& $ath to $urification? and leads him u$ to the degree of $erfection attaina*le tohim? according to his le el of maturit& in Christ. Thus? it should sho :


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there *egan to *e $resent in him the distincti e characteristics of Christian life. Christian life is@eal and the strength to remain in communion ith 2od *& means of an acti e fulfillment of Hishol& ill? according to our faith in our Lord Kesus Christ? and ith the hel$ of the grace of 2od?to the glor& of His most hol& name.

The essence of Christian life consists in communion ith 2od? in Christ Kesus our Lord D

in a communion ith 2od hich in the *eginning is usuall& hidden not onl& from others? *utalso from oneself. The testimon& of this life that is isi*le or can *e felt ithin us is the ardor of acti e @eal to $lease 2od alone in a Christian manner? ith total self;sacrifice and hatred of e er&thing hich is o$$osed to this. And so? hen this ardor of @eal *egins? Christian life has its

*eginning. The $erson in hom this ardor is constantl& acti e is one ho is li ing in a Christiana&. Here e ill ha e to sto$ and $a& more attention to this distincti e characteristic.

! am come to send fire on the earth, the "aviour said, and what will !, if it be alreadykindled# L1. It is the same thing here. 3ften thou hast a name that thou livest, and art dead in realit&A$oc. #:


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heart so also? doing righteous deeds out ardl&? one s heart ma& not *e in them. 3nl& true @eal *oth ishes to do good in all fullness and $urit&? and $ersecutes sin in its smallest forms. It see1sthe good as its dail& *read? and ith sin it fights as ith a mortal enem&.

An enem& hates an enem& not onl& $ersonall&? *ut he hates also relati es and friends of thisenem&? and e en his *elongings? his fa orite color? and in general an&thing that might remind

one of him. /o also? true @eal to $lease 2od $ersecutes sin in its smallest reminders or mar1s? for it is @ealous for $erfect $urit&. If this is not $resent? ho much im$urit& can hide in the heartJ

/. The !ire of eal.What success can one e7$ect hen there is no enthusiastic @eal for a Christian $leasing of

2od> If there is something that in ol es no la*or? one is read& to do it *ut as soon as one isre uired to do a little e7tra la*or? or some 1ind of self;sacrifice? immediatel& one refuses?

*ecause one is una*le to accom$lish it oneself. For then there ill *e nothing to rel& on that canmo e one to good deeds: self;$it& ill undermine all the foundations. And if an& other moti e

*esides the one mentioned *ecomes in ol ed? it ill ma1e the good deed into a *ad deed.

The s$ies under Moses ere afraid *ecause the& s$ared themsel es. The mart&rs illingl&ent to death *ecause the& ere 1indled *& an in ard fire. A true @ealot does not do onl& hat isaccording to the la ? *ut also hat has *een ad ised and e er& good suggestion that has *eensecretl& im$rinted on the soul he does not onl& hat has *een gi en? *ut he is also an ac uirer of good things he is entirel& concerned ith the one good thing hich is solid? true? and eternal.

/aint Kohn Chr&sostom sa&s that e er& here e must ha e fer or and much fire of the soul? $re$ared to *e armed against death itself. For other ise it is im$ossi*le to recei e the 1ingdom. #

The or1 of $iet& and communion ith 2od is a or1 of much la*or and much $ain? es$eciall&in the *eginning. Where can e find the $o er to underta1e all these la*ors> With the hel$ of2od s grace? e can find it in heartfelt @eal.

A merchant? a soldier? a udge? or a scholar has or1 hich is full of cares and difficulties.

Ho do the& sustain themsel es in the midst of their la*ors> B& enthusiasm and lo e for their or1. 3ne cannot sustain oneself *& an&thing else on the $ath of $iet&. Without this e ill *eser ing 2od in a state of sluggishness? *oredom? and lac1 of interest. An animal li1e the slothalso mo es? *ut ith difficult&? hile for the s ift ga@elle or the nim*le s uirrel mo ement andgetting a*out are a delight. !ealous $leasing of 2od is the $ath to 2od hich is full of consolation and gi es ings to the s$irit. Without it one can ruin e er&thing.

3ne must do e er&thing for the glor& of 2od in defiance of the sin hich d ells in us.Without this e ill do e er&thing onl& out of ha*it? *ecause it seems $ro$er? *ecause this isthe a& it has al a&s *een done? or the a& others do it. We must do all e can? other ise eill do some things and neglect others? and this ithout an& contrition or e en 1no ledge of hat e ha e omitted. 3ne must do e er&thing ith heedfulness and care? as our chief tas1

other ise e ill do e er&thing ust as it comes.And so? it is clear that ithout @eal a Christian is a $oor Christian. He is dro s&? fee*le?lifeless? neither hot nor cold D and this 1ind of life is not life at all. 5no ing this? let us stri e tomanifest oursel es as true @ealots of good deeds? so that e might trul& *e $leasing to 2od?ha ing neither stain nor s$ot? nor an& of these things.

Therefore? a true itness of Christian life is the fire of acti e @eal for the $leasing of 2od. %o the uestion arises? ho is this fire ignited> Who $roduces it> /uch @eal is $roduced *& theaction of grace. Ho e er? it does not occur ithout the $artici$ation of our free ill. Christian

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life is not natural life. This should *e the a& it *egins or is first aroused: as in a seed? gro th isaroused hen moisture and armth $enetrate to the s$rout hich is hidden ithin? and throughthese the all;restoring $o er of life comes. /o also in us? the di ine life is aroused hen the/$irit of 2od $enetrates into the heart and $laces there the *eginning of life according to the/$irit? and cleanses and gathers into one the dar1ened and *ro1en features of the image of 2od.

A desire and free see1ing are aroused *& an action from ithoutG then grace descends throughthe M&steriesG and? uniting ith our freedom? $roduces a might& @eal. But let no one thin1 thathe himself can gi e *irth to such a $o er of life one must $ra& for this and *e read& to recei eit. The fire of @eal ith $o er D this is the grace of the Lord. The /$irit of 2od? descending intothe heart? *egins to act in it ith a @eal that is *oth de ouring and all;acti e.

To some the thought arises: should there *e this action of grace> Can e oursel es reall&not do good deeds> After all? e ha e done this or that good deed? and? if e li e longer? e illdo some more. ,erha$s it is a rare $erson ho does not as1 this uestion. 3thers sa& that of oursel es e can do nothing good. But here the uestion is not onl& of se$arate good deeds? *utof gi ing re*irth to our hole life? to a ne life? to life in its entiret& D to such a life as can leadone to sal ation.

As a matter of fact? it is not difficult to do something hich is e en uite good? as the $agans also did. But let someone intentionall& define a course for himself of a continuous doingof good? and define the order of it according to hat is indicated in the ord of 2od D and thisnot for one month or for a &ear? *ut for one s hole life D and $lace as a rule to remain in thisorder un a eringl& and then? hen he remains faithful to this? let him *oast of his o n $o er.But ithout this it is *etter to close one s mouth. Ho man& cases there ha e *een in the $ast andin the $resent of a self;trusting *eginning and *uilding of a Christian lifeJ And the& ha e allended and continue to end in nothing. A man *uilds a little in his ne order of life D and thenthro s it a a&. Ho can it *e other ise> There is no strength. It is characteristic onl& of theeternal $o er of 2od to su$$ort us unchanging in our dis$osition in the midst of the unceasinga es of tem$oral changes. Therefore one must *e filled a*undantl& ith this $o er one mustas1 for and recei e it in order D and it ill raise us u$ and dra us out of the great agitation of tem$oral life.

0. In the !ace of Temptation.Let us turn no to e7$erience and see hen it is that such thoughts of self;satisfaction

come. When a man is in a calm condition? hen nothing is distur*ing him? nothing is decei inghim or leading him into sin D then he is read& for e er& 1ind of hol& and $ure life. But as soonas the mo ement of a $assion or a tem$tation comes? here are all the $romises> -oes a man notoften sa& to himself as he leads an unrestrained life? %o I ill no longer do this > But once the

$assions again *ecome hungr&? a ne im$ulse arises? and again he finds himself in sins.

It is all ell and good to reflect on the *earing of offenses hen e er&thing is goingaccording to our ill and not against our self;lo e. In fact? here it ould *e rather strange to ha ea feeling of offense or anger such as others might gi e themsel es o er to. But ust find &ourself in the o$$osite condition? and then a single glance D not e en a ord D ill ma1e &ou *eside&ourselfJ Thus &ou ma& ell dream? trusting in &ourself? a*out leading a Christian life ithoutan& hel$ from a*o e D as long as &our soul is calm. But hen the e il that lies in the de$ths of the heart is roused u$ li1e dust *& the ind? then in &our o n e7$erience &ou ill find thecondemnation of &our o n $resum$tion. When thought after thought? desire after desire D one


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orse than the other D *egin to distur* the soul? then e er&one forgets a*out himself andin oluntaril& cries out ith the $ro$het: The waters are come in unto my soul. ! am stuck fast inthe mire of the deep ,s. (8:


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a garment orth& of it the& recei e a ne name and a sign hich is im$ressed u$on the hole *eing of the one *eing *a$ti@ed? *& means of hich? later? *oth hea enl& and earthl& *eingsrecogni@e and distinguish them.

#. A 1e) reature in hrist through $oly +aptism. !f any one be in (hrist, he is a new creature ? teaches the A$ostle II Cor.


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his 1no ledge it acts in him? *ut it is as if it is not &et his o n. But from the minute of hisa areness and choosing? it *ecomes his o n? not *& grace onl& *ut also *& freedom.

Because of this more or less $rolonged inter al *et een Ba$tism and the dedication of oneself to 2od? the *eginning of Christian moral life through the grace of Ba$tism in infants is

*roadened? so to s$ea1? into an indefinite $eriod of time? during hich the infant matures and is

formed into a Christian in the Hol& Church in the midst of other Christians? as $re iousl& he had *een formed *odil& in the om* of his mother./to$? 3 reader? a little longer on this idea. It ill *e er& necessar& to us to define ho

$arents? s$onsors? and educators should *eha e ith regard to the *a$ti@ed infant ho isentrusted to them *& the Hol& Church and the Lord.

It goes ithout sa&ing that after the Ba$tism of the infant a er& im$ortant matter stands *efore the $arents and the s$onsors: ho to lead the *a$ti@ed one so that hen he comes toa areness he might recogni@e the grace;gi en $o ers ithin himself and acce$t them ith a

o&ful desire? together ith the o*ligations and a& of life hich the& demand. This $laces oneface to face ith the uestion of Christian u$*ringing? or the u$*ringing hich is in accordanceith the demands of the grace of Ba$tism? and has as its aim the $reser ation of this grace.

/o that it might *e clear ho one must act ith regard to a *a$ti@ed infant ith these aimsin mind? one must recall the a*o e;mentioned idea that grace o ershado s the heart and d ellsin it hen there is in the heart a turning a a& from sin and a turning to ards 2od. If this attitudeis manifested in act? there are further gi en all the other gifts of grace and all the characteristicsof one ho is d elling in grace: the fa or of 2od? the co;inheritance ith Christ? the d ellingoutside the s$here of satan? out of the danger of *eing condemned to hell. But as soon as thisattitude of mind and heart decreases or is lost? immediatel& sin again *egins to $ossess the heart?and through sin the *onds of satan are laid u$on one and the fa or of 2od and the co;inheritanceith Christ are ta1en a a&. 2race in an infant ea1ens and stifles sin? *ut sin can again come tolife and gro if it is gi en food and freedom.

And so? the hole attention of those ho ha e the o*ligation of $reser ing hole theChristian child ho has *een recei ed from the font should *e directed to not allo ing sin in an&a& to ta1e $ossession of him again? to crushing sin and ma1ing it $o erless *& e er& means?and to arousing and strengthening the child s orientation to ards 2od. 3ne must act in such aa& that this attitude in the gro ing Christian ill gro *& itself? e en though under theguidance of someone else? and that he ill more and more *ecome accustomed to $re ail o er sin and con uer it for the sa1e of $leasing 2od? and ill gro accustomed to e7ercise his $o ersof s$irit and *od& in such a a& that the& ill or1 not for sin *ut for the ser ice of 2od.

That this is $ossi*le is e ident from the fact that the one ho has *een *orn and *a$ti@ed isentirel& a seed of the future? or a field filled ith seeds. The ne attitude $oured into him *& thegrace of Ba$tism is not onl& something thought or imagined? *ut is something actual? that is? it isalso a seed of life. If in general e er& seed is de elo$ed according to its 1ind? then the seed of thegrace;gi en life in the *a$ti@ed one also can *e de elo$ed. If there is $laced in him the seed of aturning to ards 2od hich o ercomes sin? then it li1e ise can *e de elo$ed and nurtured asother seeds are. But one must use effecti e means for this? or? in other ords? define a consistentmeans of acting u$on the *a$ti@ed infant.


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3. hristian ,p'ringing.The aim to ards hich e er&thing in this $rocess should *e directed is this: that this ne

man? hen he comes to a areness? might recogni@e himself not onl& as a rational and free man? *ut at the same time as a $erson ho has entered into an o*ligation ith the Lord? ith Whomhis eternal lot is oined inse$ara*l& and that he might not onl& ac1no ledge himself to *e such?

*ut might also find himself ca$a*le of acting according to this o*ligation and might see that his $re;eminent attraction is to this.

The uestion arises? ho can this *e attained> Ho should one act ith regard to a *a$ti@edchild so that hen he comes to age he might not desire an&thing else than to *e a true Christian>In other ords? ho does one raise him in a Christian a&>

To ans er this e ill not underta1e to e7amine e er&thing in detail. We ill limitoursel es to a general sur e& of the hole to$ic of Christian u$*ringing? ha ing in mind to shoho ? in e er& circumstance? to su$$ort and strengthen the good side in children? and ho toma1e $o erless and crush hat is *ad.

Here? first of all? our attention should *e directed to the infant in the cradle? *efore an& 1indof ca$a*ilities ha e a a1ened in him. The child is ali e conse uentl& one can influence his life.

Here e should thin1 of the influence of the Hol& M&steries? and ith them the hole churchl&a& of life? and at the same time the faith and $iet& of the $arents. All this together constitutes asa ing atmos$here around the infant. B& all of this the life of grace hich has *een concei ed inthe infant is instilled m&sticall&.

The fre uent communion of the Hol& M&steries of Christ one should add? as fre uentl& as $ossi*leG oins His ne mem*er to the Lord in the most li el& and acti e a& through His most $ure Bod& and Blood. It sanctifies him? gi es him $eace ithin himself? and ma1es himinaccessi*le to the dar1 $o ers. ,eo$le ho follo this ad ice notice that on the da& hen achild is gi en Communion? he is immersed in a dee$ calm ithout the $o erful mo ements of all his natural needs? e en those hich are most $o erfull& felt in children. /ometimes the childis filled ith o& and a $la&fulness of s$irit in hich he is read& to em*race e er&one as his o n.

3ften Hol& Communion is accom$anied also *& miracles. /aint Andre of Crete in hischildhood did not s$ea1 for a long time? *ut hen his grie ed $arents turned to $ra&er and therece$tion of grace? during the time of Communion the Lord *& His grace loosed the *onds of histongue? hich after ards ga e the Church to drin1 of torrents of elo uence and isdom. 3nedoctor? from his o n o*ser ation? testifies that for the most $art hen there are illnesses inchildren? the children should *e ta1en to Hol& Communion? and er& rarel& does he ha e need touse later an& 1ind of medical hel$.

A great influence is e7ercised on the child *& fre uentl& ta1ing him to church? *& ha inghim 1iss the Hol& Cross? the 2os$el? the icons? and *& co ering him ith the eils. Li1e ise? athome fre uentl& $lacing him under the icons? fre uentl& signing him ith the sign of the Cross?s$rin1ling him ith hol& ater? the *urning of incense? ma1ing the sign of the Cross o er his

cradle? his food? and e er&thing connected ith him? the *lessing of a $riest? the *ringing into thehouse of icons from church D the ser ice of mole*ens D and in general e er&thing from thechurch? in a ondrous a& arms and nourishes the life of grace in the child and is al a&s themost safe and im$enetra*le $rotection against the attac1s of the in isi*le dar1 $o ers hoe er& here are read& to $enetrate into the de elo$ing soul so as to infect it *& their acti it&.

Behind this isi*le $rotection there is an in isi*le one: the guardian angel $laced *& theLord to $rotect the child from the er& minute of his Ba$tism. He atches o er him and *& his


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$resence in isi*l& influences him? and hen necessar& ins$ires the $arents to 1no hat the&should for a child ho is in danger.

But all these strong $rotections and these $o erful and acti e ins$irations can *e dissol edand made fruitless *& un*elief? carelessness? im$iet&? and the *ad life of the $arents. This is

*ecause the means mentioned here are either not used? or are used not in the $ro$er a& here the

in ard influence of the $arents on the child is es$eciall& im$ortant. It is true that the Lord ismerciful to the innocent *ut there is a tie hich e cannot understand *et een the souls of the $arents and the soul of the child? and e cannot define the e7tent of the influence of the former on the latter. At the same time? hen the $arents e7ert a *ad influence? to some e7tent the merc&and condescension of 2od are still gi en to the child. But it sometimes ha$$ens that this di ineaid ceases? and then the causes hich ha e *een $re$ared *ring forth their fruit. Therefore? thes$irit of faith and $iet& of the $arents should *e regarded as the most $o erful means for the

$reser ation? u$*ringing and strengthening of the life of grace in children.

4. The Influence of the Parents upon the hil".

The s$irit of the infant has? as it ere? no mo ement as &et in the first da&s? months? ande en &ears. It is im$ossi*le to communicate an&thing for him to assimilate *& the usual means of communication? *ut one ma& influence him in another a&.

There is a certain s$ecial a& of communication *et een souls through the heart. 3ne s$iritinfluences another *& means of the feelings. The ease of e7erting such an influence u$on the soulof an infant is in direct $ro$ortion to the fullness and de$th of the $arents feeling for the child.The father and mother as it ere disa$$ear into the child and $ut their hole soul into hiselfare. And if their s$irit is $enetrated ith $iet&? it cannot *e that in some a& this ill notinfluence the soul of the child.

The *est out ard conductor in this res$ect is the e&es. Whereas in the other senses the soulremains hidden? the e&es o$en their ga@e to others. This is the meeting $lace of one soul ith

another. Let the o$enings *e used for the $assage of hol& feelings from the souls of the mother and father to the soul of the child. Their souls cannot hel$ *ut anoint the soul of the child iththis hol& oil.

It is necessar& that in the ga@e of the $arents there should *e not onl& lo e? hich is sonatural? *ut also the faith that in their arms there is something more than a sim$le child. The

$arents must ha e the ho$e that He Who ga e them this treasure under their atch as a essel of grace might furnish them also ith sufficient means to $reser e him. And finall&? there should *eceaseless $ra&er $erformed in the s$irit? aroused *& ho$e according to faith.

When in this a& the $arents $rotect the cradle of their child ith this s$irit of sincere $iet&?and hen at the same time? on the one hand the guardian angel? and on the other the Hol&M&steries and all of Church life? act u$on him from ithout and from ithin D *& this there is

formed around the ne l& *egun life a s$iritual atmos$here a1in to it hich ill $our into it itso n character? ust as *lood? the $rinci$le of animal life? deri es man& of its characteristics fromthe surrounding atmos$here. It is said that a ne l& made essel ill $reser e for a long time?

$erha$s $ermanentl&? the odor of hate er as $oured into it at that time. This can also *e saida*out the atmos$here surrounding children. It $enetrates in a grace;gi ing and sa ing a& intothe forms of life ust *eing esta*lished in the child and $laces its seal u$on him. Here also thereis a $rotection that cannot *e $enetrated *& the influence of e il s$irits.


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Ha ing *egun in such a a& from the cradle? one must continue it later? and during thehole time of u$*ringing: in childhood? in adolescence? and in &oung manhood. The Church? itslife? and the Hol& M&steries are li1e a ta*ernacle tentG for the children? and the& should *e under it ithout lea ing it. E7am$les indicate ho sa ing and fruitful this is such as the life of the,ro$het /amuel the life of /aint Theodore /&1eote A$ril ""G? and othersG. These alone can e en

re$lace all the means of u$*ringing? as indeed has *een done in man& cases successfull&. Theancient method of u$*ringing consisted $rimaril& in $recisel& this.When a child s $o ers *egin to a a1en? one after another? $arents and those ho are raising

children should dou*le their attention. For hen? under the influence of the means hich ha e *een indicated? the longing for 2od ill gro and increase in them and dra the $o ers of thechild after it? at this same time the sin hich d ells in them also does not slee$? *ut stri es tota1e $ossession of these same $o ers. The ine ita*le conse uence of this is in ard arfare./ince children are inca$a*le of conducting it themsel es? their $lace is understanda*l& ta1en *&the $arents. But since this arfare must *e conducted through the $o ers of the children? the

$arents must strictl& atch o er the first *eginnings of their a a1ening? so that from the firstminute the& ma& gi e these $o ers a direction in harmon& ith the chief aim to ards hich

the& must *e directed.Thus *egins the arfare of the $arents ith the sin that d ells in the child. Although this sinis de$ri ed of $oints of su$$ort? still it acts? and so as to find a good resting $lace for itself it triesto ta1e $ossession of the $o ers of the *od& and soul. 3ne must not allo it to do this? *ut must?as it ere? u$root these $o ers from the hand of sin and gi e them o er to 2od.

But so that this might *e done ith a good foundation and ith a rational 1no ledge of therelia*ilit& of the means that ha e *een chosen? one must ma1e clear for oneself hat it is that sindesires? hat nourishes it? and $recisel& ho it ta1es $ossession of us. The fundamental thingshich arouse and dra one to ards sin are: ar*itrariness of mind or curiosit&G in the mentalfacult&? self; ill in the facult& of ill? and $leasures in the facult& of feeling.

Therefore one must so conduct and direct the de elo$ing $o ers of the soul and *od& so asnot to gi e them o er into ca$ti it& to en o&ments of the flesh? to curiosit&? to self; ill and self;centered $leasures D for this ould *e a sinful ca$ti it& D *ut on the contrar&? one must trainthe child ho to se$arate himself from them and master them? and thus as much as $ossi*le torender them $o erless and harmless. This is the chief thing in the *eginning. The hole of theu$*ringing can later *e *rought into harmon& ith this *eginning. Let us loo1 again? ith thisaim? at the chief acti ities of the *od&? soul? and s$irit.

hapter T)o.

The hief Activities of the +o"y5 Soul an" Spirit.

I. *irecting the *eveloping Po)ers of the Soul an" +o"y.First of all? the needs of the *od& are aroused? and then are in a constant state of li ing

acti it& until death itself. It is all the more essential to $lace them ithin their $ro$er *ounds andto strengthen them ith the force of ha*it? so that later there ill *e less distur*ance from them.


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"n Relation to /oo$.The first re uirement for *odil& life is food. With relation to moralit&? this is the seat of the

$assion for sinful en o&ment of the flesh? or the arena for its de elo$ment and nourishment.Therefore? one must feed the child in such a a& that in de elo$ing the life of the *od&?furnishing him strength and health? one ill not ignite in the soul the $leasing of the flesh.

3ne should not consider that the child is small and therefore in no need of such concernG.From the er& first &ears one must *egin to restrain the flesh hich is inclined to crudematerialit&? and train the child to *ecome master of it? so that in adolescence and &outh? and inthe &ears thereafter? he might easil& and freel& *e in control of this need. The first attem$t madeis er& $recious. Much that ha$$ens su*se uentl& de$ends on the feeding of the child. Withoutnoticing it? one can de elo$ in him the lo e of $leasure and immoderation in food D the t oforms of the sin of glutton&? the t o inclinations *ound u$ ith eating that are so ruinous for the

*od& and the soul.Therefore? e en $h&sicians and teachers ad ise:


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The ill of the $arents should *e im$rinted u$on each ste$ D of course in a general a&.Without this? the *eha ior of the child can easil& *ecome corru$ted. After en o&ing himself according to his o n ill? the child al a&s returns un illing to o*e& e en in the smallest thingsand this is if it ha$$ens onl& once D hat then can one sa& if this $art of *odil& acti it& iscom$letel& neglected> Ho difficult it is later to u$root self; ill? hich so uic1l& seats itself in

the *od& as in a fortress. The nec1 ill not *end? the hands and feet ill not mo e? and the e&esill not e en ish to loo1 as the& are told. But on the contrar&? a child comes out read& to o*e&an& 1ind of order hen from the er& *eginning he is not gi en total freedom in his mo ements.In addition? there is no *etter training in *eing the master of one s *od& than *& forcing it to e7ertitself according to orders.

"n Relation to the 7erves an$ Senses.The third function of the *od& is the ner es. From the ner es come the senses D the means

of o*ser ation and food for curiosit& *ut more of this later. Here e ill tal1 a*out the general $ur$ose of the ner es as the center of the sensualit& of the *od&? or the ca$a*ilit& of recei ingout ard im$ressions hich are un$leasant for it.

In this res$ect one must ma1e a rule to train the *od& to endure e er& 1ind of out ardinfluence ithout misfortune: hether from fresh air? ater? change of tem$erature? heat? cold? $ain? ounds? and so forth. Whoe er has ac uired such a ha*it is the most fortunate of men?ca$a*le of the most difficult actions at an& time and in an& $lace. The soul in such a man is thefull master of the *od& it does not $ost$one? or change? or lea e off actions fearing *odil&un$leasantness. 3n the contrar&? it ill turn ith a certain desire to those things that can *ringdanger to the *od& this is er& im$ortant.

The chief e il ith relation to the *od& is lo e for the *od& and $it&ing it. This ta1es a a&all the soul s authorit& o er the *od& and ma1es the soul the sla e of the *od&. And on thecontrar&? one ho does not s$are the *od& ill not *e distur*ed in hate er he does *&a$$rehensions *orn of *lind lo e of life. Ho fortunate is one ho is trained to this fromchildhoodJ

Here also is the $lace for medical ad ice concerning *athing? the times and $laces of al1ing? and clothing the chief tuning is to 1ee$ the *od& not in such a state that it ouldrecei e onl& $leasant im$ressions? *ut on the contrar&? to 1ee$ it more under the im$ression of those things hich cause it distur*ance. B& $leasant im$ressions the *od& is $am$ered? and *&un$leasant ones it is strengthened in the former condition the child is afraid of e er&thing? *ut inthe latter condition it is read& for an&thing and is ca$a*le of continuing $atientl& hat it has

*egun./uch an attitude to ard the *od& is $rescri*ed *& the science of raising children. Here e

ill onl& indicate ho these counsels are useful also for the de elo$ment of Christian life D *ecause the @ealous fulfillment of them $rotects the entrance into the soul from the e il $oison of sensual en o&ments? of self; ill? of lo e for the *od& and self;$it& and it forms in the child thedis$ositions hich are o$$osite to these? and in general trains him to *e the master of his *od&and not to *e in su*mission to it. This is er& im$ortant in the Christian life? hich *& its natureis remote from sensualit& and e er& 1ind of $leasing of the flesh.

Therefore? e should not lea e to ar*itrar& decision the de elo$ment of the child s *od&? *utmust 1ee$ it under a strict disci$line from the er& *eginning? until later it ma& *e gi en into thehands of the child himself as an organ alread& ada$ted to Christian life and not hostile to it.Those Christian $arents ho trul& lo e their children should not s$are an&thing? e en their o n


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$arents heart? in order to furnish this good thing for the child. For other ise all the actsfollo ing their lo e and concern ill either *ear little fruit or *e entirel& fruitless.

The *od& is the d elling $lace of the $assions? and chiefl& of the fiercest ones? such as lustand anger. It is also the organ through hich the demons $enetrate into the soul or come to settlenear it. It goes ithout sa&ing that in this $rocess one must not lea e out of sight the influence of

church life and e er&thing in it that affects the *od&? for *& this the *od& itself ill *e sanctifiedand the greed&? animal life of the child ill *e restrained.We ill not discuss all this here? *ut onl& indicate the chief tone of the influences u$on the

*od&. Life itself ill gi e the details for those ho need them. In accordance ith this outlineone ma& understand also ho to treat the *od& in all the other seasons of life? for the uestion isthe same in all of us.

Together ith the manifestation of *odil& needs? the lo er ca$a*ilities of the soul are alsonot slo in e7$ressing themsel es in their natural order. The child *egins to loo1 more closel& atone o* ect or another D at one more? at another less? as if one $leases him more and another less.These are the first *eginnings of the e7ercising of the senses? after hich there follo simmediatel& an a a1ening of the acti it& of imagination and memor&. These ca$a*ilities stand at

the transition $oint *et een the acti it& of the *od& and that of the soul? and the t o act together?so that hat is done *& the one is immediatel& communicated to the other.Kudging *& the im$ortance hich the& ha e at the $resent time in our life? ho good and

salutar& it is to sanctif& these first *eginnings ith o* ects from the realm of faith.First im$ressions remain dee$l& im*edded in the memor&. We should remem*er that the

soul a$$ears in the orld na1ed it gro s? *ecomes rich ith inner content? and underta1esarious forms of acti it& onl& later. The first material? the first food for its formation it recei esfrom outside? from the senses? through imagination. It is self;e ident of hat nature the firsto* ects of the senses and imagination should *e in order not onl& not to hinder? *ut e en more toaid the Christian life hich is ust *eing formed. It is ell 1no n that ust as the first food has asignificant influence on the tem$erament of the *od&? so also the first o* ects ith hich the souloccu$ies itself ha e a $o erful influence on the character of the soul or the tone of its life.

/. Surroun"ing the hil" )ith Sacre" Images.The de elo$ing senses furnish material for the imagination: the imagined o* ect is

$reser ed in the memor& and com$rises? so to s$ea1? the content of the soul. Let the sensesrecei e their first im$ressions from sacred o* ects: the icon and the light of the lam$ada for thee&es? sacred h&mns for the hearing? etc. The child as &et understands nothing of hat is *eforehis e&es? *ut his e&e and hearing *ecome accustomed to these o* ects? and the&? occu$&ing theheart *eforehand? *& this er& fact $ut other o* ects far a a&. Follo ing the feelings? the firste7ercises of the imagination ill also *e sacred it ill *e easier for him to imagine these o* ects

than others such ill *e his first e7ercises. Then? in future? the *eautiful? hich on one side isessentiall& *ound u$ ith the forms of the senses and the imagination? ill attract him notother ise than under sacred forms.

And so? let the child *e surrounded *& sacred forms? o* ects of all 1inds? and let e er&thingthat can corru$t in e7am$les? de$ictions? and things? *e $ut a a&. Later? and for all the time thatfollo s? one must 1ee$ the same order. It is ell 1no n ho $o erfull& corru$t images act u$onthe soul? no matter in hat form the& might touch itJ Ho unfortunate is the child ho? closinghis e&es? or *eing left alone and going ithin himself? is stifled *& a multitude of im$ro$er

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images D ain? tem$ting? *reathing of the $assions. This is the same thing for the soul as smo1eis for the head.

3ne should li1e ise not neglect the manner in hich these $o ers act. What the senses dois to see? to hear? to feel D in general to e7$erience? to test. This is h& the& are the first arousersof curiosit&? hich later? *ecause of them? goes o er into the imagination and memor& and?

ha ing ac uired a seat in them? *ecomes an uncon uera*le t&rant for the soul.It is im$ossi*le not to use the senses? for it is onl& through them that one ma& 1no thethings one must 1no for the glor& of 2od and our o n good. But in doing this it is im$ossi*leto a oid curiosit&? hich is an irresista*le inclination to see and hear ithout $ur$ose D hat is

*eing done here? and ho things are. Ho should one act in this regard>In estigation is alread& ine ita*l& curiosit&. Curiosit& consists of tr&ing to 1no e er&thing

ithout order? ithout aim? ithout distinguishing hether it is needful or not. It is onl&necessar& that one should $reser e a measure and order in e7ercising the senses? and direct themonl& to hat is needful and to a areness of hat is needful D then there ill *e no food for curiosit&. That is? one must train the child to in estigate hat is considered to *e essential for him? *ut to refrain from and a oid e er&thing else. Then? in the er& act of in estigating? one

should $reser e a $rogressi e order D not um$ing from su* ect to su* ect? or from one featureto another? *ut loo1ing at one thing after another and ta1ing care after ards to $icture the su* ectin the mind in a fitting a&.

/uch a method of stud& ill sa e the child from distraction e en in the midst of hat isallo ed it ill train him to master the senses? and through them D the imagination. He ill not

um$ from one thing to another ithout need nor? conse uentl&? ill he dream and *e distracted *& images and there*& gi e no rest to his soul? mudd&ing it ith the e** and flo of his loosefantasies. 3ne ho is una*le to master the senses and imagination ill ine ita*l& *e distractedand inconstant? *eing o ercome *& curiosit&? hich ill chase him from one su* ect to another until he is e7hausted? and all this ithout fruit.

At the same time ith these ca$a*ilities? the $assions arise in a child and *egin to distur*him from an earl& age. The child does not &et s$ea1? does not al1? has ust *egun to sit andgras$ to&s D *ut alread& he *ecomes angr&? en ies? ta1es for himself? is selfish? and in generalmanifests the acti ities of the $assions. This e il? hich *ases itself on the animal life? is er&harmful therefore? one must o$$ose it from its first manifestations.

Ho to do this is difficult to define. E er&thing de$ends on the good sense of the $arents.Ho e er? one ma& la& do n the follo ing rules:


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0. !orming Attitu"es.If the $rescri*ed order of action on the *od& and the lo er ca$a*ilities is strictl& 1e$t? the

soul ill recei e from this a s$lendid $re$aration for a trul& good attitude. Ho e er? this is onl&

a $re$aration the attitude itself must *e formed *& a $ositi e action on all his $o ers: mind?ill? and heart.

The 1in$.In children the $o er of thin1ing is uic1l& manifested. It comes at the same time as s$eech

and gro s together ith the de elo$ment of the latter. Therefore? the formation of the mind must *e *egun together ith ords. The chief thing to *e 1e$t in mind is that there should *e soundconce$ts and udgments? in accordance ith Christian $rinci$les? a*out e er&thing the childencounters or that comes to his attention: hat is right and hat is rong? hat is good and hatis *ad. This is er& eas& to do *& means of ordinar& con ersations and uestions. ,arents oftens$ea1 among themsel es children o erhear and almost al a&s assimilate not onl& the ideas? *ut

e en turns of s$eech and gestures.Therefore? let $arents? hen the& tal1? call things al a&s *& their $ro$er names. For e7am$le: What is the meaning of the $resent life? and ho does it end> Where does e er&thingcome from> What are $leasures> What alue do certain customs ha e> etc. Let $arents tal1 iththeir children and e7$lain to them either directl& or? *est of all? *& means of stories. Is it good?for e7am$le? to dress ell> Is it $leasura*le hen one recei es $raise> etc. 3r let them as1 thechildren hat the& thin1 of one thing or another? and then correct their mista1es. In a short time?

*& this sim$le means? one ma& communicate sound $rinci$les for udging things? and these $rinci$les ill not *e erased for a long time? and ma& remain for life.

In this a& orldl& thin1ing and e il? insatia*le curiosit& are su$$ressed in their er& root.Truth *inds the mind to hat satisfies it? *ut orldl& thin1ing does not satisf& and there*& ignites

curiosit&. 3ne does a great fa or to children *& sa ing them from this orldl& thin1ing. And thisis still *efore the& *egin reading *oo1s.Further? one must on no account gi e children *oo1s ith corru$t conce$ts their minds ill

thus *e $reser ed hole? in hol& and di ine healthiness. It is useless not to tr& to e7ercise thechild in this a&? under the su$$osition that he is still small. Truth is accessi*le to e er&one. Thata small Christian child is iser than $hiloso$hers has *een sho n *& e7$erience. This e7$erienceis re$eated sometimes toda&? *ut in earlier times it as e er& here. For e7am$le? during the

$eriod of mart&rdom? small children discoursed on Christ the /a iour? on the foll& of idol;orshi$? on the future life? and the li1e this as *ecause their mother or father had e7$lainedthese things to them in sim$le con ersations. These truths had then *ecome close to the heart?hich *egan to treasure them all the a& to readiness to die for them.

The 4ill.A child has man& desires. E er&thing catches his attention? attracts him? and gi es *irth to

desires. Being una*le to distinguish good from e il? he desires e er&thing? and he is read& to doe er&thing he desires. A child left to himself *ecomes untama*l& self; illed. Therefore? $arentsmust strictl& atch this s$rout of the soul s acti it&.

The sim$lest means for confining the ill ithin its $ro$er *ounds lies in dis$osing childrento do nothing ithout $ermission. Let them *e eager to run to their $arents and as1: Ma& I do this

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the soul? and it re eals its $o er and acti it& earlier than the soul s. To the s$irit *elong: the fear of God corres$onding to the mindG? conscience corres$onding to illG? and prayer corres$onding to feelingG. The fear of God gi es *irth to $ra&er and ma1es the conscience clear.

There is no need to direct all this to the other? in isi*le orld. Children alread& ha e a $redis$osition for this? and the& assimilate these feelings. ,ra&er is es$eciall& ingrafted er&

easil& and acts not through the tongue? *ut through the heart. This is h& children illingl& andithout fatigue $artici$ate in $ra&ers at home and in the church ser ices and are ha$$& to do so.Therefore? the& should not *e de$ri ed of this $art of their education? *ut little *& little the&should *e led into this sanctuar& of our feelings. The earlier the fear of 2od ill *e im$rinted and

$ra&er aroused? the more solid ill $iet& *e for the rest of one s life.In some children this s$irit has *een manifested of itself? e en among e ident o*stacles to

its unco ering. This is er& natural. The s$irit of grace recei ed at Ba$tism? if it has not *eenuenched *& an im$ro$er de elo$ment of *od& and soul? cannot *ut gi e life to our s$irit? andhat can $re ent it from *eing manifested in its $o er>

The onscience.

Conscience? ho e er? demands the closest guidance. /ound conce$ts and $ra&er? together ith the good e7am$le of the $arents and ith other means of teaching the good? illuminate theconscience and im$rint in it sufficient foundations for su*se uent good acti it&. But the chief thing is that one should form in children an attitude of conscientiousness and a areness.A areness is something e7traordinaril& im$ortant in life *ut ho e er eas& it is to form it? it is

ust as eas& to stifle it in children.The ill of the $arents is? for small children? the la of conscience and of 2od. Let $arents?

in accordance ith their *est understanding? gi e their commands in such a a& that children arenot forced to *e transgressors of their the $arents G ill and if the& ha e alread& *ecome such?the& should *e dis$osed as much as $ossi*le to re$entance.

What frost is for flo ers? so is the transgression of the $arents ill for a child he cannotloo1 &ou in the e&es? he does not desire to en o& 1indnesses? he ishes to run a a& and *e alone

*ut at the same time his soul *ecomes crude? and the child *egins to gro ild. It is a good thingto dis$ose him ahead of time to re$entance? so that ithout fear? ith trust and ith tears? hemight come and sa&? I did something rong.

It goes ithout sa&ing that all this ill concern onl& ordinar& things *ut hat is good is thathere a foundation is $laced for a future constant and trul& religious character D to rise u$immediatel& after a fall D and there is formed the ca$a*ilit& of s$eed& re$entance and cleansingor rene ing oneself *& tears.

We ha e gi en here the order of a child s life. Let a child gro in it? and the s$irit of $iet&ill de elo$ more in him. The $arents should follo all the mo ements of the child s a a1ening

$o ers and direct e er&thing to a single end. This is the rule: *egin ith the child s er& first *reath *egin e er&thing at once? and not ust one thing do this all unceasingl&? e enl&? *&degrees? ithout um$s? ith $atience and e7$ectation o*ser ing a ise gradualness? ta1ing noteof the s$routs and ma1ing use of them? considering nothing unim$ortant in such an im$ortantmatter. We ill not go into details here? for e ha e in mind to indicate onl& the chief directionof u$*ringing.

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hapter Three.

The Instruction an" 6ui"ance of 7outh.

I. The Instruction of 7outh.3ne cannot define ust hen a $erson comes to the a areness of himself as *eing a

Christian and to the inde$endent resol e to li e in a Christian a&. In actual fact this ha$$ens atdifferent times: at the age of se en? ten? fifteen? or later. It ma& *e that the time of stud& comes

*efore this? as usuall& ha$$ens.At the same time there is an unchanging rule: one must 1ee$ the hole $re ious order

ithout change during the hole time of stud& also? for it $roceeds essentiall& from the nature of our ca$a*ilities and from the demands of Christian life. The order of stud& must not *e $laced ino$$osition to the indicated outloo1? other ise e er&thing ill *e destro&ed hich as createdthere. That is? one must $reser e &oung students? ust li1e infants? *& means of the $iet& of e er&thing surrounding them? *& means of church life and the M&steries and li1e ise one mustact u$on their *od&? soul? and s$irit.

At the same time? $racticall& s$ea1ing? to the teaching itself one must add onl& this: Letinstruction *e so arranged that it ill *e e ident hat is the main $oint and hat is secondar&.This idea is easiest to im$rint through a di ision of the o* ects of stud& and the time for them.Let the stud& of faith *e considered the chief thing. Let the *est time *e assigned to or1s of

$iet&? and in case of conflict let them ta1e the first $lace o er learning. Let a$$ro al *e gi en notonl& for success in learning? *ut li1e ise for faith and good *eha ior. In general? one must sodis$ose the mind of $u$ils that the& do not lose the con iction that our chief or1 is the $leasingof 2od? and that learning is a secondar& ualit&? something incidental? hich is good onl& duringthe $resent life. This is h& it should not at all *e $laced so high and in such an attracti e formthat it ill occu$& all one s attention and a*sor* all one s concern. There is nothing more

$oisonous or ruinous for the s$irit of Christian life than such learning and an e7clusi e concernfor it. It casts one straight into coldness and then can 1ee$ one fore er in it? and sometimes it alsoadds to this an immoral life? if there are conditions hich are fa ora*le for this.

The second thing to hich attention should *e gi en is the s$irit of the instruction or of theattitude to ards the o* ects of stud&. It should *e $laced as an unfailing la that e er& 1ind of learning hich is taught to a Christian should *e $enetrated ith Christian $rinci$les and? more

$recisel&? 3rthodo7 ones. E er& *ranch of learning is ca$a*le of this a$$roach? and it ill *e atrue 1ind of learning onl& hen this condition is fulfilled. Christian $rinci$les are true *e&onddou*t. Therefore? ithout an& dou*ting? ma1e them the general measuring stic1 of truth. It is amost dangerous error among us that su* ects of learning are taught ithout an& attention to thetrue faith one allo s oneself freethin1ing and e en l&ing under the su$$osition that faith andlearning are t o s$heres hich are uite distinct.

3n the contrar&? e ha e a single s$irit. It recei es learning and is im*ued ith its $rinci$les ust as it recei es faith and is $enetrated *& it. Ho is it then $ossi*le that these t os$heres should not come into contact here? hether fa ora*le or unfa ora*le> At the same time?the s$here of truth is one. Therefore? h& $ound into the head that hich is not from this s$here>

If instruction ill *e conducted in this manner? so that faith together ith life in the s$irit of faith might dominate in the attention of $u$ils? *oth in the manner of stud&ing and in the s$irit of instruction? then there is no dou*t that the $rinci$les $laced in childhood not onl& ill *e

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$reser ed? *ut ill increase? *e strengthened? and come to a corres$onding maturit&. And hat agood effect this ill ha eJ

If one ill $ut in such order the u$*ringing of a child from his first &ears? then little *& littlethe character hich his hole life should ha e ill *e re ealed *efore him? and he ill gromore accustomed to the thought that u$on him there lies the o*ligation gi en *& our 2od and

/a iour to li e and act according to His decree? that all other deeds and occu$ations are lo er than this and ha e a $lace onl& for the course of the $resent life? and that there is another d elling $lace? another homeland to ards hich one must direct all one s thoughts and all one sdesires.

In the natural course of the de elo$ment of one s ca$a*ilities? e er&one naturall& comes tothe a areness that he is a man. But if to his nature there is ingrafted the ne $rinci$le of thegrace of Christianit& at the er& moment hen a $erson s $o ers and their mo ements area a1ened in Ba$tismG? and if then in all the $oints of the de elo$ment of these $o ers this ne

$rinci$le not onl& does not &ield first $lace D *ut on the contrar& al a&s $re ails and gi es as itere the form to e er&thing D then hen a man comes to full a areness he ill find himself atthe same time acting according to Christian $rinci$les and ill find himself to *e a Christian.

This is the chief aim of a Christian u$*ringing: that a man as a result of this might sa&ithin himself that he is a Christian. And if? hen he comes to full a areness of himself he illsa&? I am a Christian? o*liged *& m& /a iour and 2od to li e in such a a& so as to *eouchsafed the *lessed communion ith Him and ith His chosen ones in the future life? thenin the er& midst of his inde$endent e7istence or the uni ue? rational ordering of his life? he ill

$lace for himself as his first and essential dut& to $reser e in an inde$endent a& and to armthe s$irit of $iet& in hich he $re iousl& al1ed under the guidance of others.

/. onscious Acceptance of the 7o8e of hrist.It has alread& *een noted that there must *e a s$ecial moment hen one must intentionall&

rene in one s a areness all the o*ligations of Christianit& and $lace u$on oneself their &o1e asan unfailing la .In Ba$tism the& ere acce$ted ithout a areness *ecause then the& ere 1e$t more *& the

mind and attitude of someone else and in sim$licit&? *ut no one must consciousl& $lace u$ononeself the good &o1e of Christ? choose the life of Christianit&? and e7clusi el& dedicate oneself to 2od? so that later all the da&s of one s life one might ser e Him ith enthusiasm. Here onl&does a man himself *egin the Christian life. It e7isted in him $re iousl&? also? *ut one ma& sa& it

$roceeded not from his o n acti it&? nor from his o n $erson. %o he himself? in his o n $erson? *egins to act in the s$irit of a Christian. Before this? the light of Christ as in him li1ethe light of the first da& of creationG? hich came not from one central source? *ut as diffused.But ust as centers had to *e $ro ided for the light? dra ing it to the suns and $lanets? so also this

s$iritualG light must *e gathered together around the central $oint of our life D our consciousness.A man *ecomes entirel& human hen he comes to self;a areness and inde$endence of

mind? hen he *ecomes the com$lete master and commander of his o n ideas and deeds andholds certain ideas not *ecause others ha e gi en these to him? *ut *ecause he himself finds themto *e true. A man? hen he *ecomes a Christian? still remains a man? and therefore in hisChristianit& he must also *e rational? onl& this rationalit& he should turn to the $rofit of hol&faith. Let him *ecome rationall& con inced that the hol& faith hich he confesses is the onl&

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faithful $ath of sal ation? and that all other $aths hich are not in agreement ith it lead to $erdition. It is no honor to a man to *e a *lind confessor he must *e a conscious confessor? sothat acting in this a&? he acts as he should. All this he does hen he consciousl& $laces u$onhimself the good &o1e of Christ.

3nl& here does one s $ersonal faith? or one s good life according to faith? *ecome firm and

unsha1a*le. 3ne ill not *e scandali@ed *& a *ad e7am$le? ill not *e attracted *& em$t&thoughts? *ecause he is clearl& conscious of the o*ligation of thin1ing and acting alread& in adefinite a&.

But if he has not *ecome conscious of this? then ust as $re iousl& a good e7am$le inclinedhim to follo it? so no a *ad e7am$le can dis$ose him to do hat is *ad? can dra him to sin.And ust as the good thoughts of others $re iousl& $ossessed his mind easil& and ithout $rotest?so no e il thoughts ta1e $ossession of him. In e7$erience it is e ident ho $recarious is theconfession of faith and goodness of life in a man ho $re iousl& has not *ecome conscious of himself as a Christian. He ho encounters fe tem$tations ill continue to mature longer insim$licit& of heart *ut one ho cannot esca$e them ill stand *efore great danger. We see in theli es of all ho ha e $reser ed the grace of Ba$tism that there as in these li es a moment hen

the& decisi el& dedicated themsel es to 2od this is indicated *& such ords as he *ecameinflamed in s$irit? he as ignited *& a di ine desire.Let him ho has *ecome conscious of himself as a Christian? or has consciousl& decided to

li e in a Christian a&? himself no $reser e ith all care the $erfection and $urit& of life hichhe has recei ed at a &ounger age? ust as others ha e $reser ed this life *efore him. There is noneed to offer s$ecial rules as a guide for him. In this res$ect he is the same as one ho isre$enting and? ha ing a*andoned sin? has enthusiastic resoluteness to li e in a Christian a&.Therefore? from no on he should *e guided *& the same rules alread& mentioned a*o e. Thedifference *et een this 1ind of $erson and one ho has re$ented and is on the a& to $erfectionis alread& clear ithout an& e7$lanation.

%o e must ma1e se eral er& im$ortant arnings hich refer e7clusi el& to &outh. Hogood and sa ing it is not onl& to *e directed in a Christian a& in one s u$*ringing? *ut also later to ac1no ledge oneself and decide to *e a Christian *efore entering u$on the &ears of mature&outh. This is essential in ie of the great dangers to hich a &outh is ine ita*l& su* ected:


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Ho e er? if *efore these $o ers are a a1ened the *o& has *ound himself *& the o*ligationof confessing and li ing as a Christian? then all the ne im$ulses? *eing secondar&? ill *eea1er and gi e a& more easil& to the demands of the earlier im$ulses he felt? *ecause thelatter are older? ha e alread& *een tested and chosen *& the heart? and? the chief thing? ha e *eenmade firm *& a o . A &outh a*solutel& ants to 1ee$ his ord.

But hat can one sa& to someone ho not onl& does not lo e Christian life and truth? *uthas ne er e en heard of it>In this case he is a house ithout $rotection? gi en o er to ro**er&? or a dr& *ranch gi en

o er to *urning in a fire. When the ar*itrariness of &outhful ideas thro s a shado of dou*t one er&thing? hen the arousal of the $assions is causing a might& distur*ance in him? hen thehole soul is filled ith tem$ting thoughts and mo ements D the &oung man is in fire. Who illgi e him a dro$ of de to cool him? or gi e him a hel$ing hand? if there is not a oice from hiso n heart that s$ea1s for truth? for goodness? and for $urit&> But this oice ill not come if lo efor it has not *een so n $re iousl&. E en good ad ice in this case ill not hel$ there ill *enothing for it to stic1 to. Ad ice and $ersuasion are $o erful if? entering through hearing into theheart? the& arouse there feelings hich alread& e7ist and ha e a alue for us and ha e onl& *een

set aside for the time *eing? hile e sim$l& do not 1no ho to get to them and gi e them their natural $o er. In this case ad ice from someone else is a $recious gift to a &outh. But if in theheart there are no *eginnings of a $ure life? such ad ice is useless.

A &outh li es in his o n orld? and ho ill in estigate all the mo ements and inclinationsof his heart> This is the same thing as in estigating the $ath of a *ird in the air? or the course of ashi$ in the aterJ The *u**ling of a fermenting li uid? the mo ement of unli1e elements henmi7ed together D this is the heart of a &outh. All the demands of so;called nature are in acti earousal each one s$ea1s u$ and see1s satisfaction. There is $resent a disorder in our nature? andso the coming together of these oices is li1e the disorderl& cries of a nois& multitude.

What ill ha$$en to the &outh if he has not *een trained in ad ance to $ut his mo ementsinto a certain order and has not $laced u$on himself the o*ligation to $reser e them in strictsu*ordination to certain higher demands> If these $rinci$les ha e *een dee$l& im$ressed u$onthe heart in his u$*ringing as a child? and then ha e *een consciousl& acce$ted as a rule? then allthese agitations ill $roceed as if on the surface? fleetingl&? ithout mo ing the foundations or sha1ing the soul.

The state in hich e emerge out of the &ears of &outh de$ends a great deal u$on the statein hich e enter into them. Water falling from a cliff foams and s irls *elo ? *ut then it goesits uiet a& in arious courses. This is an image of &outh? into hich e er&one is thro n asater into a aterfall. From it there come out t o 1inds of $eo$le: some shine ith irtue andno*ilit&? hile others are dar1ened *& im$iet& and a corru$t life. There is also a third 1ind? amiddle class? a mi7ture of good ith e il? hich is something li1e a fire*rand that inclines noto ards good and no to ards e il? or li1e a *ro1en cloc1 that sometimes runs ell *utsometimes runs fast or slo .

He ho has earlier made himself firm *& an o*ligation has ta1en shelter? as it ere? in astrong shi$ hich allo s no ater to come into it? or has made a calm channel through a hirl;

$ool. Without this e en a good u$*ringing ill not al a&s sa e a $erson. It ma& *e that a &oung $erson might not fall into crude ices? *ut all the same? if he is not concentrated ithin himself and if his heart is not se$arated from e er&thing *& means of a o ? it ill *e $ulled this a&and that *& things that attract him? and he ill unfailingl& come out of the &ears of &outh in astate of coldness? ithout reaching har*or an& here.

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Ho sa ing it is *efore the &ears of &outh not onl& to recei e a good outloo1? *ut also toma1e oneself firm ith a o to *e a true Christian. Let one ho has decided on this fear &outhitself? li1e fire? and therefore let him flee all cases in hich &outh can easil& *e let loose and

*ecome untama*le.

#. T)o Ten"encies haracteristic of 7outh.In itself &outh is dangerous *ut a$art from this? there are t o tendencies hich are

characteristic of this age? and from them the im$ulses of &outh are $o erfull& inflamed andac uire great $o er and danger. These are:


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time *ecomes num*. The same thing ha$$ens to the heart and to the good dis$ositions in it if oneis gi en o er to da&;dreams? to em$t& reading or to en o&ments.

If one stands for a long time in the ind? es$eciall& a dam$ ind? and then comes to a uiet $lace out of the ind? he feels that e er&thing ithin him is not uite in its $lace the same thingha$$ens in the soul that has *een amusing itself? in hate er a&. When he returns to himself

from his state of distraction? the &outh finds that e er&thing in his soul has *ecome distorted. Themost im$ortant thing that has ha$$ened is that e er&thing good has *een co ered *& a 1ind of eil of forgetfulness? and in the first $lace stand onl& those dece$ti e things hich ha e left their im$ression on him. Conse uentl&? hat as *efore and should al a&s *e is no longer $resentone s inclinations ha e changed? and ne ones no ta1e the first $lace.

Wh&? after returning to it after some 1ind of distraction? does the soul *egin to gro *ored>Because it finds itself ro**ed. A distracted $erson has made his soul a high a&? along hich?through imagination? tem$ting o* ects $ass *& li1e shado s and tem$t the soul to follo them.And then? hen one is thus? so to s$ea1? torn a a& from oneself? the de il secretl& a$$roaches?ta1es a a& the good seed? and $uts a *ad one in its $lace. Thus the /a iour taught hen Hee7$lained ho it is that ta1es a a& the seed so n *& the a&side and ho it is that so s the

tares. It is the enem& of man1ind ho does *oth the one and the other.And so? &oung manJ -o &ou desire to $reser e the $urit& and innocence of childhood? or theo of Christian life ithout re$roach> With as much strength and good sense as &ou ha e?refrain from amusements? from disorderl& reading of tem$ting *oo1s? and from da&;dreams.

Ho good it is to su* ect oneself in this regard to a strict and e en a most strict disci$line?and to *e? during the hole time of one s &outh? under the guidance of others. Those &ouths? hoare not allo ed to arrange their o n conduct until the& reach the age of manhood? one can callha$$&. E er& &outh should re oice if he is $laced in such circumstances. A &oung man? uiteclearl&? is scarcel& a*le to come to this *& himself *ut he sho s much sense if he *elie es thecounsel to *e more at home at his or1? not to da&;dream? and not to read em$t& things. Let hima oid amusements *& lo e of la*or? and let him a oid da&;dreaming *& serious occu$ationsunder guidance. 6eading es$eciall& should *e su* ect to such guidance D *oth the choice of

*oo1s and the method of reading. Let e er&one arrange this the *est a& he can *ut it must *edone. ,assions? dou*ts? inclinations D all are 1indled in $recisel& this unstead& ferment in themind of a &outh.

%n "nclination to ar$s ontact ith &thers.The second inclination in a &outh? ust as dangerous as the first? is the inclination towards

contact with others . It is re ealed in the need for com$anionshi$? friendshi$? and lo e. All these?if the& are in true order? are good *ut it is not the &outh himself ho should $lace them in thisorder.

The age of &outh is a time of li el& feelings. The& are in his heart li1e the e** and flo of the tide at the ocean shore. E er&thing occu$ies his interest e er&thing astonishes him. %atureand societ& ha e o$ened their treasures *efore him. But feelings do not li1e to *e hidden ithinthemsel es? and the &outh ishes to share them. Then he has need of a $erson ho might sharehis feelings? that is? a friend and com$anion. This need is good and no*le? *ut it can also *edangerousJ To the one to hom &ou entrust &our feelings &ou gi e a certain authorit& o er &ourself. Ho careful one must *e in the choice of a close friendJ 0ou ma& meet someone hocan lead &ou far? far a a& from the straight $ath. It goes ithout sa&ing that good naturall&

#=


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stri es to ards good and a oids the e il there is a certain taste for this in the heart. But again?ho often it ha$$ens that sim$licit& of heart is enticed *& cunning.

Thus? e er& &oung man is rightl& ad ised to *e careful in his choice of a friend. It is goodnot to conclude friendshi$ until the friend has *een tested. It is e en *etter to ha e as one s firstfriend one s father? or a $erson ho in man& res$ects ta1es the $lace of a father? or a relati e ho

is e7$erienced and good. For one ho has resol ed to li e in a Christian a&? the first friendgi en to him *& 2od is his s$iritual father. Con erse ith him? entrust &our secrets to him? $onder hat he sa&s? and learn. )nder his guidance? ith $ra&er? 2od ill send some other friend also? if it is necessar&.

There is not as much danger in friendshi$? ho e er? as there is in com$anionshi$. 6arel&am

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Salvation Theofan

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