The Reverend Ab-va Do-ro-fey was the teacher of the Reverend Ioan-na Pro-ro-ka in the Pa-le-steen mo-na- sty-re av-you Se-ri-da in the 6th century.
In his youth, he diligently studied the language. “When I was studying external teaching,” wrote Av-va, “then at first I was all the time studying, so that when I came to take a book, I walked as if to an animal. But when I began to force myself, God helped me, and so I did. -I didn’t know what I ate, what I drank, how I slept, the warmth I felt while reading could never have attracted me. for a meal with any of my friends, but I didn’t go to them and for a conversation while reading, although I -I beat society and loved my-them. When the philosopher let us go... I went to where I lived. , not knowing what I would eat, because I didn’t want to waste time calculating the food.” So you absorbed the great av-va Do-ro-fey’s book wisdom.
With even greater zeal, he devoted himself to another cause, when he retired into the wilderness. “When I came to the monastery,” the reverend remembered, “I said to myself: if there is so much love, so warm you were for external wisdom, then all the more should you be for goodness, and all the more strengthened -xia".
One of the first ob-servances of the pre-do-ro-fairy was to meet and arrange for the people who came into the abode. tel bo-go-mol-tsev. He wanted to talk with people in different ways, bearing all possible burdens and is-py-ta-niya, bo-ri-we-mi-differently-but-about-the-time-mi is-ku-she-ni-i-mi. At the expense of one brother, the very kind Do-ro-fey built a hospital, in which he himself served. The holy av-va himself described his obedience this way: “At that time I had just gotten up from a serious illness. children of the countries in the evening, - I spent the evening with them, and then there was a race of camels, - and they were prepared - I asked for what was needed; it happened many times that when I was about to go to bed, another need met, and I was bu-di-li. , - and then the hour of vigil approached." In order to fight sleep, the Reverend Do-ro-fey begged one brother to wake him up for service, and not to wait for the other one. to will the mother to sleep during the vigil. “And believe me,” said the holy av-va, “I respected them so much, as if they were responsible for my salvation.”
For those 10 years, Pre-do-ro-fey was the pre-do-po-no-go's ke-ley-no-comer. Even before, he revealed all his thoughts to him, and united his new obedience with the perfect pre-yes himself in the will of the old man, so that he had no sorrow. Worried that he is not fulfilling the Spa-si-te-la that many people grieve over howling -to the Kingdom of Heaven, Ab-va Do-ro-fey opened this thought to the old man. But the Venerable John answered: “Don’t worry, you have nothing to worry about, who is in the service.” sha-niii-with-fathers, he-is-waiting-for-without-care-with-no-ness and-to-eat.” The Reverend Do-ro-fey considered it his happiness to serve the great old man, but he was always ready to give up this honor to another - gym. In addition to the fathers of the obi-te-li av-you Se-ri-da, the very same Do-ro-fey sat and listened to the teachings and others - many of his contemporary great movers, including the Most Excellent Av-you Zo-si-we.
After the death of Pre-do-do-no-go Ioan-na Pro-ro-ka, when Av-va Var-sa-nu-fiy took upon himself the co-ver- a shadowy silence, the venerable Do-ro-fey left the monastery of the av-you Se-ri-da and founded another monastery, the foreigner took care of him until his death.
21 teachings, several words, 87 questions from writing -san-ny-mi from-ve-ta-mi pre-po-dob-nykh and Ioan-na Pro-ro-ka. In ru-ko-pi-syah from-vest-ny there are also 30 words about the movement and the recording of the pre-additional av- you are Zo-si-we. Your creations, Do-ro-fairy, are full of deep spiritual wisdom, from -the same style, simplicity and accessibility from the same place. According to the teachings, they reveal the inner life of Christ, his gradual ascent into the measure of his growth -that of Christ. Holy Av-va often turns to the great saints there: , . Obedience and humility, united with deep love for God and neighbors, are those We are good-ro-de-te-la-mi, without which spiritual life is impossible, - this thought pro-de-ems everything according to the teachings of the -You are Do-ro-fairy.
In the same place, I sensed the personality of the pre-excellent Do-ro-fairy, who was his student, the pre-po- venerable Do-si-fey (Feb. 19), oha-rak-te-ri-zo-val like this: “To join the brotherhood with him, he with shame, humility and welcome, without pride and impudence, he would have his own; -we are kind-hearted and simple, he conceded in the argument, - but this is a good thing, good-ro- desires and that which is sweeter than honey - eat-but-du-shiya, ma-te-ri of all good-ro-de-te-lei.”
According to the teachings of Av-you, Do-ro-fairy is the initial book of those who have embarked on the path of spirits. Simple advice on how to proceed in this or that case, and the subtlest analysis of thoughts and movements of the soul appear Let's have a reliable guide for those who decided to read the works of Do-ro-fairy in an experienced way. Foreigners, having started reading this book, do not part with it all their lives.
Your re-re-niya av-you Do-ro-fairy were in all Mo-na-Styr-sky bib-lio-te-kahs and incessantly re-pi-sy-sy- va-lis. In Russi his book; soulful teachings and from the pre-similar Var-sa-nu-fiya Ve-li-ko-go and Ioan-na Pro-ro-ka according to the number of lists, it was the most pro-country, along with "Lestva" pre-excellent and your-re-ni-i-mi pre-do-do-no-go. It is known that the Most Reverend Kirill of Belozer († 1427, June 9), despite the many obligations zan-no-sti igu-me-na, own-but-manual-but re-pi-sal according to the teachings of the av-you Do-ro-fairy together with the “Le-stvitsya” "Pre-po-do-no-go John.
According to the teachings of Av-you Do-ro-fairy, from-no-syat-sya not only to foreigners: at all times, this book is read by everyone who strives mil-x-ya is-pol-thread for-ve-di Spa-si-te-la.
Our Reverend Father
ABBA DOROTHEY
SOUL-BENEFICIAL TEACHINGS
and messages
with the addition of his questions
and answers to them
Barsanuphius the Great and John the Prophet
By blessing His Holiness Patriarch of Moscow and all Rus' Alexy IIPreface
Bringing to the enlightened attention of lovers of the fatherly writings a translation into Russian of the book of teachings of the Venerable Abba Dorotheus, we consider it not superfluous to say a few words about this publication.
This translation was made from a Greek book published in Venice in 1770, and was carefully compared with the Slavic translation, which was completed at the beginning of the 17th century and published for the first time in the Kiev Pechersk Lavra by its archtypographer Hieroschemamonk Pamva Berynda in 1628, and is now being printed without any change in the Slavic translation of the works of St. Ephraim the Syrian, making up the 4th part of them. Through this comparison, all the incomprehensible places in the Slavic translation (for most readers, dark already due to the very antiquity of the language and some peculiarities in expressions) received proper correction, and those places in the Greek text that turned out to be especially dissimilar from the Slavic translation, we have set out in footnotes, where A few necessary explanations are also included.
Instead of several questions and answers to them, St. elders Barsanuphius the Great and John the Prophet, who were usually published in Slavic editions of the book of St. Dorotheus, we have placed here all the written conversations between the great elders and their worthy disciple, the Venerable. Dorotheus, which have only come down to us in the book of answers to Sts. Barsanuphius and John.
We tried to ensure that our translation was made as accurately as possible, closer to the original and at the same time was simple, clear and understandable for everyone, in order to thus preserve in the translation those special properties of the teachings of St. Dorotheus, who are mentioned in the message about this book, where, among other things, it is said that although the monk was high in the gift of speech, but, wanting to set an example of humility in this too, he preferred everywhere a humble and simple way of expression and unfloridity of speech.
We willingly admit that with all our efforts and in this weak work, as in all human affairs, of course, there will be many shortcomings: therefore we ask pious readers to cover these shortcomings with Christian love and favorably accept this new edition of the highly spiritual teachings of St. Dorothea.
Not only monks, but all Christians in general will find here a lot of soul-helping advice and instructions. Combining in his teachings a deep vision of the human heart with Christian simplicity, Rev. Dorotheus offers a clear spiritual mirror in which everyone can see themselves and together find admonition and advice on how to correct their spiritual weaknesses and little by little achieve purity and dispassion.
Brief information about the life of Rev. We borrowed Dorotheus partly from his own words and questions from St. To the elders, part from the book: Les vies des p"eres des d"eserts d"orient avec leur doctrine spirituelle et leur discipline monastique. Avignon, 1761.
A short story about St. Dorotheos
We have no basis for accurately determining the time in which the Monk Dorotheos, better known as a writer, lived. This can be approximately determined by the testimony of the scholastic Evagrius, who in his church history, written, as we know, around 590, mentions his contemporary and mentor, St. Dorotheus, the great elder Barsanuphia, saying that he “still lives, imprisoned in a hut.” From this we can conclude that Rev. Dorotheus lived at the end of the 6th and beginning of the 7th century. It is believed that he was from the area around Ascalon. He spent his early youth diligently studying secular sciences. This is evident from his own words, placed at the beginning of the 10th sermon, where the monk says about himself: “When I was studying secular sciences, at first it seemed very painful to me, and when I came to take a book, I was in the same position as a man going to touch the beast; when I continued to force myself, God helped me, and diligence turned into such a skill that, from diligence in reading, I did not notice what I ate or drank, or how I slept. And I never allowed myself to be lured into dinner with any of my friends, and did not even enter into conversation with them while reading, although I was sociable and loved my comrades. When the philosopher dismissed us, I washed myself with water, for I was dry from immeasurable reading and had the need to refresh myself with water every day; Coming home, I didn’t know what I was going to eat; for I could not find free time to make arrangements regarding my food itself, but I had a faithful man who prepared for me whatever he wanted. And I ate what I found prepared, having a book next to me on the bed, and often delved into it. Also during sleep, she was next to me on my table, and, having fallen asleep a little, I immediately jumped up to continue reading. Again in the evening, when I returned home, after Vespers, I lit a lamp and continued reading until midnight and was generally in such a state that I did not know the sweetness of peace from reading at all.”
Studying with such zeal and diligence, Rev. Dorotheos acquired extensive knowledge and developed a natural gift of speech, as the unknown writer of the message mentions about the book of his teachings, saying that the monk “was high in the gift of speech” and, like a wise bee, flying around flowers, collected useful things from the writings of secular philosophers and offered this in his teachings for general edification. Perhaps in this case too the Reverend followed the example of St. Basil the Great, whose instructions he studied and tried to actually implement. From the teachings of the Monk Dorotheus and his questions to St. The elders clearly see that he knew well the works of pagan writers, but incomparably more the writings of the Holy Fathers and Teachers of the Church: Basil the Great, Gregory the Theologian, John Chrysostom, Clement of Alexandria and many famous ascetics of the first centuries of Christianity; and cohabitation with the great elders and the labors of asceticism enriched him with experienced knowledge, as evidenced by his teachings.
Although we do not know about the origin of the monk, it is clear from his conversations with the great elders that he was a sufficient man, and even before entering monasticism he used the instructions of famous ascetics: Saints Barsanuphius and John. This appears from the answer given to him by St. John to the question about the distribution of property: “Brother! I answered the first questions to you as a person who still demanded milk. Now, when you talk about complete renunciation of the world, then listen carefully, according to the word of Scripture: widen your mouth, and I will do it” (Ps. 80:11). From this it is obvious that St. John gave him advice even before his complete renunciation of the world. Unfortunately, all these soul-helping words of the holy elders have not reached us. We have only those of them that are preserved in the book of answers of Sts. Barsanuphius and John.
Abba Dorotheus
SOUL-BENEFICIAL TEACHINGS
OF THE REVEREND FATHER OF OUR ABBA DOROTHEY SOULful TEACHINGS and Messages with the Addition of His Questions and Answers to Them Barsanuphius the Great and JOHN THE PROPHET
The “soulful teachings” of St. Abba Dorotheos are a priceless treasure of spiritual wisdom. The grace of God, with which Abba Dorotheos was filled, according to the word of the Savior, became in him an inexhaustible “source of water flowing into eternal life.” In the book, all Christians - both monks and laymen - will find a lot of saving and soul-helping advice and instructions.
Abba Dorotheos speaks very clearly and simply about what is necessary for every person: about maintaining conscience, about how to endure temptations, how to walk the path of God wisely and carefully, about creating a spiritual home of virtues. The Optina elders said this about the book of Abba Dorotheus: “Combining in his teachings the deep knowledge of the human heart with Christian simplicity, the Monk Dorotheus offers a clear spiritual mirror in which everyone can see himself and together find admonition and advice on how to correct his spiritual weaknesses and little “Little by little, achieve purity and dispassion.”
By reading this book, we can receive answers from Saint Abba Dorotheus himself to many questions of spiritual life that we face every day.
A short story about St. Dorotheos
We have no basis for accurately determining the time in which the Monk Dorotheos, better known as a writer, lived. This can be approximately determined by the testimony of the scholastic Evagrius, who, in his church history, written, as is known, around 590, mentions his contemporary and mentor, St. Dorotheus to the Great Elder Barsanuphia, saying that he “still lives, imprisoned in a hut” [See. Church history of Evagrius the scholastic. St. Petersburg, 1853. Part 4. G.33]. From this we can conclude that Rev. Dorotheus lived at the end of the 6th and beginning of the 7th century. It is believed that he was from the area around Ascalon. He spent his early youth diligently studying secular sciences. This is evident from his own words, placed at the beginning of the 10th sermon, where the Reverend speaks about himself: “When I studied secular sciences, at first it seemed to me very painful, and when I came to take a book, I was in the same position as a man going to touch the beast; when I continued to force myself, God helped me and diligence turned into such a skill that, from diligence in reading, I did not notice what I ate, or drank, or how I slept. And I never allowed myself to be lured into dinner with any of my friends, and did not even enter into conversation with them while reading, although I was sociable and loved my comrades. When the philosopher dismissed us, I washed myself with water, for I was dry from immeasurable reading and had the need to refresh myself with water every day; Coming home, I didn’t know what I was going to eat, because I couldn’t find free time to manage my food itself, but I had a faithful man who cooked for me whatever he wanted. And I ate what I found prepared, having a book next to me on the bed, and often delved into it. Also during sleep, she was next to me on my table, and, having fallen asleep a little, I immediately jumped up to continue reading. Again in the evening, when I returned (home) after Vespers, I lit a lamp and continued reading until midnight and (in general) was in such a state that I did not know the sweetness of peace from reading at all.”
Studying with such zeal and diligence, Rev. Dorotheus acquired extensive knowledge and developed a natural gift of speech, as the unknown writer of the message mentions about the book of his teachings, saying that the Reverend “was high in the gift of speech” and, like a wise bee, flying around flowers, collected useful things from the works of secular philosophers, and offered this in his teachings for general edification. Perhaps in this case too the Reverend followed the example of St. Basil the Great, whose instructions he studied and tried to actually implement.
From the teachings of the Monk Dorotheus and his questions to St. The elders clearly see that he knew the works of pagan writers well, but incomparably more the writings of St. Fathers and Teachers of the Church: Basil the Great, Gregory the Theologian, John Chrysostom, Clement of Alexandria and many famous ascetics of the first centuries of Christianity; and cohabitation with the great elders and the labors of asceticism enriched him with experienced knowledge, as evidenced by his teachings.
Although we do not know about the origin of the Reverend, it is clear from his conversations with the great elders that he was a sufficient man, and even before entering monasticism he used the instructions of the famous ascetics of St. Barsanuphius and John. This appears from the answer given to him by St. John to the question about the distribution of property: “Brother! I answered the first questions to you as a person who still demanded milk. Now, when you talk about complete renunciation of the world, then listen carefully, according to the word of Scripture: widen your mouth and I will fulfill"(Psalm 80:11). From this it is obvious that St. John gave him advice even before his complete renunciation of the world. Unfortunately, all these soul-helping words of the holy elders have not reached us. We have only those of them that are preserved in the Book of Answers of St. Barsanuphius and John.
We do not know what reason prompted the Monk Dorotheus to leave the world, but, considering his teachings and especially the questions of St. elders, we can conclude that he retired from the world, having only one thing in mind - to achieve Gospel perfection through fulfilling the commandments of God. He himself speaks about the holy men in his first teaching: “They realized that, being in the world, they could not comfortably practice virtues and they invented for themselves a special way of life, a special way of acting - I’m talking about monastic life - and began to run away from the world and live in deserts."
Probably, the conversations of the holy elders also had a beneficial influence on this determination; for, having entered the monastery of St. Serida, Dorotheos immediately gave himself up to perfect obedience to the saint. John the Prophet, so I did not allow myself to do anything without his advice. “When I was in the hostel,” the monk says about himself, I revealed all my thoughts to Elder Abba John, and never, as I said, did I dare to do anything without his advice. Sometimes a thought said to me: “Wouldn’t the elder tell you the same thing? Why do you want to bother him?” And I answered the thought: “Anathema to you, and your reasoning, and your reason, and your wisdom, and your knowledge; for what you know, you know from demons.” So, I walked and asked the elder. And it sometimes happened that he would answer me exactly what was on my mind. Then the thought said to me: “Well, what? (You see), this is the same thing that I told you: wasn’t it in vain for you to bother the old man?” And I answered the thought: “Now it is good, now it is from the Holy Spirit, but your suggestion is evil, from demons, and was the work of a passionate state (of the soul).” So, I never allowed myself to obey my thoughts without asking the elder.”
Memories of the great diligence with which Rev. Dorotheus was engaged in secular sciences, and he was encouraged in the works of virtue. When I entered the monastery, he writes in his 10th sermon, he said to himself: “If such a desire and such ardor were born in me while studying secular sciences, it was because I practiced reading and it turned into a skill for me; then all the more (it will be so) when teaching virtue, and from this example I drew a lot of strength and zeal.”
The picture of his inner life and success under the guidance of the elders is revealed to us partly from his questions to spiritual fathers and mentors in piety; and in his teachings we find some cases testifying to how he forced himself to virtue and how he succeeded in it. Always blaming himself, he tried to cover up the shortcomings of his neighbors with love, and attributed their misdeeds towards him to temptation or non-malicious simplicity. So in his 4th teaching, the Reverend gives several examples, from which it is clear that, being greatly insulted, he patiently endured it, and, having spent, as he himself says, 9 years in the hostel, he did not say an insulting word to anyone.
The obedience assigned to him by Abbot Serid was to receive and reassure strangers, and here his great patience and zeal for serving his neighbors and God were repeatedly demonstrated. “When I was in the hostel,” the Monk Dorotheos says about himself, the Abbot, with the advice of the elders, made me a stranger, and not long before that I had a severe illness. And so (it happened) in the evening strangers came, and I spent the evening with them; then more camel drivers came, and I served them; Often, even after I had gone to bed, another need would arise again, and they would wake me up, and meanwhile the hour of vigil would come. As soon as I fell asleep, the canonarch was already waking me up; but from work or from illness I was exhausted, and sleep again took possession of me so that, relaxed from the heat, I did not remember myself and answered him through sleep: “Well, sir, may God remember your love and reward you; You ordered, “I will come, sir.” Then, when he left, I fell asleep again and was very sad that I was late to go to church. And as a canonarch it was impossible to wait for me; then I begged two brothers, one to wake me up, the other not to let me doze off at the vigil, and believe me, brothers, I revered them as if through them my salvation was accomplished and had great reverence for them.” Striving in this way, the Monk Dorotheos reached a high level of spiritual age, and, having been made the head of the hospital that his brother established in the monastery of the Monk Serid, he served for everyone as a useful example of love for one’s neighbor, and at the same time healed the spiritual ulcers and infirmities of the brethren. His deep humility is expressed in the very words with which he speaks about this in his 11th teaching. “When I was in the hostel, I don’t know how the brethren were mistaken (concerning me) and confessed their thoughts to me, and the Abbot, with the advice of the elders, ordered me to take this care upon myself.” Under his leadership, that simple-hearted worker of obedience, Dositheos, succeeded in such a short time, to the description of whose life several special pages of this book are devoted. - Having had St. as my mentor since entering the monastery. John the Prophet, the Monk Dorotheos received instructions from him as if from the mouth of God, and considered himself happy that while he was in the dormitory he was honored to serve him, as he himself speaks about this in his teaching about Divine fear: “When I was still in the monastery Abba Serida, it happened that the servant of the elder Abba John, a disciple of Abba Barsanuphius, fell into illness, and Abba ordered me to serve the elder. And I kissed the door of his cell from the outside (with the same feeling) with which another worships the honorable cross, all the more (I was glad) to serve him.” Imitating in everything the example of the holy ascetics and fulfilling in action the gracious instructions of his fathers: the Great Barsanuphius, John and Abbot Serid, the Monk Dorotheos was, undoubtedly, the heir of their spiritual gifts. For the Providence of God did not leave him in the shadow of obscurity, but placed him in the priesthood of superiority; whereas he desired solitude and silence, as can be seen from his Questions to the elders.
The Monk Abba Dorotheos was a disciple of the Monk John the Prophet in the Palestinian monastery of Abba Serida in the 6th century.
In his youth he diligently studied science. “When I was studying external teaching,” the Abba wrote, “at first I was very burdened by the teaching, so that when I came to take a book, it was as if I were walking towards an animal. But when I began to force myself, God helped me, and I became so accustomed to , that I didn’t know what I ate, what I drank, how I slept, from the warmth felt while reading. They could never lure me to a meal with any of my friends, I didn’t even go to them for a conversation while reading, although I loved it. I loved company and loved my comrades. When the philosopher sent us away... I went to where I lived, not knowing what I would eat, because I did not want to waste time ordering food." This is how the Monk Abba Dorotheos absorbed book wisdom.
With even greater zeal he devoted himself to monastic work when he retired into the desert. “When I came to the monastery,” the monk recalled, “I said to myself: if there was so much love, so much warmth for external wisdom, then even more so there should be for virtue, and I became even more strengthened.”
One of the first obediences of the Monk Dorotheos was to meet and accommodate the pilgrims who came to the monastery. He had to talk with people of different positions, bearing all sorts of hardships and trials, struggling with various temptations. At the expense of one brother, the Monk Dorotheos built a hospital, in which he himself served. The holy abba himself described his obedience this way: “At that time I had just gotten up from a serious illness. And then strangers came in the evening - I spent the evening with them, and there were camel drivers - and I prepared what they needed; many times it happened that when I went to bed, another need met, and they woke me up, and then the hour of vigil approached.” To fight sleep, the Monk Dorotheos begged one brother to wake him up for the service, and the other not to allow him to doze off during the vigil. “And believe me,” said the holy Abba, “I respected them as much as if my salvation depended on them.”
For 10 years the Monk Dorotheos was the cell attendant of the Monk John the Prophet. Even before, he had revealed all his thoughts to him, and he combined his new obedience with complete surrender of himself to the will of the elder, so that he had no sorrow. Worried that he would not fulfill the Savior’s commandment that it is necessary to enter the Kingdom of Heaven through many sorrows, Abba Dorotheos revealed this thought to the elder. But the Monk John replied: “Do not grieve, you have nothing to worry about, whoever is in obedience to the fathers enjoys carefreeness and peace.” The Monk Dorotheos considered it a happiness for himself to serve the great elder, but he was always ready to cede this honor to others. In addition to the fathers of the monastery of Abba Serida, the Monk Dorotheos visited and listened to the instructions of other great ascetics of his time, including the Monk Abba Zosima.
After the death of St. John the Prophet, when Abba Barsanuphius assumed complete silence, St. Dorotheos left the monastery of Abba Serida and founded another monastery, the monks of which he cared for until his death.
The Monk Abba Dorotheus owns 21 teachings, several epistles, 87 questions with recorded answers of the Monks Barsanuphius the Great and John the Prophet. The manuscripts also contain 30 words about asceticism and a record of the instructions of the Monk Abba Zosima. The works of Abba Dorotheus are filled with deep spiritual wisdom and are distinguished by a clear, refined style, simplicity and accessibility of presentation. The teachings reveal the inner life of a Christian, his gradual ascent to the measure of the age of Christ. The holy Abba often turns to the advice of great saints: Basil the Great, Gregory the Theologian, Gregory of Nyssa. Obedience and humility, combined with deep love for God and neighbors, are the virtues without which spiritual life is impossible - this thought permeates all the teachings of Abba Dorotheos.
Throughout the presentation, the personality of the Monk Dorotheus is palpable, whom his disciple, the Monk Dositheus (February 19), characterized as follows: “He treated the brethren who labored with him with modesty, humility and friendliness, without pride and insolence; he was characterized by good nature and simplicity, he conceded in the argument - but these are the beginnings of reverence, goodwill and that which is sweeter than honey - unanimity, the mother of all virtues."
The teachings of Abba Dorotheus are the initial book for those who have embarked on the path of spiritual activity. Simple advice on what to do in this or that case, and the most subtle analysis of the thoughts and movements of the soul are a reliable guide for those who decide to empirically read the works of Abba Dorotheus. Monks, having begun to read this book, do not part with it throughout their lives.
The works of Abba Dorotheus were in all monastery libraries and were constantly copied. His book is in Rus'; soulful teachings and answers of St. Barsanuphius the Great and John the Prophet was the most widespread by the number of lists, along with the “Ladder” of St. John and the works of St. Ephraim the Syrian. It is known that the Monk Kirill of Belozersky (+ 1427, commemorated June 9), despite the numerous duties of the abbot, with his own hand he rewrote the teachings of Abba Dorotheus along with the Ladder of St. John.
The teachings of Abba Dorotheus apply not only to monks: at all times this book was read by everyone who sought to fulfill the commandments of the Savior.
Abba Dorotheos is one of the most revered Christian saints. He is known primarily as the author of moral teachings, which will be discussed in this article.
Biography of the Venerable Abba Dorotheos
Despite the fact that this saint is widely known in religious circles, very little is known about his life. He lived in the 6th century, at a young age he studied secular sciences, for which he had no particular attraction, but over time he fell in love with reading instructive literature. These books seemed so interesting to him that sometimes it was impossible to tear him away from his favorite activity. After some time, the young man felt a craving for monasticism - so he began to asceticize in the monastery of Abba Serida, which was located in Palestine.
Life in the holy monastery
In the monastery, in addition to performing obediences, he studied the instructions and life of the church, and was engaged in providing accommodation for the monastery’s visitors in the monastery. For this reason, he had to communicate with people of very different ages, status and position, many of whom needed comfort and protection. This allowed him to learn humility and enrich his life experience.
He spent about ten years in the holy monastery, during which time he managed to build a hospital where he worked himself. All this time he was a novice of St. John the Prophet, and after his death he left the monastery of Abba Serid into the desert. Soon, pilgrims began to come to him - as a result, the abba had his own monastery, where he lived for the rest of his life, instructing his students. During this long time, Abba Dorotheos created a large number of moral instructions.
Teachings of Abba Dorotheus
The venerable abba left behind several messages, more than twenty teachings and 87 answers from his spiritual father John the Prophet and the venerable Barsanuphius the Great to his various questions. In addition, letters written by the hand of Abba Dorotheus were published. All these works are presented in a clear, polished and at the same time simple language; they are distinguished by accessibility and wisdom. Throughout all the texts by Abba the idea runs that the necessary virtues for spiritual life are humility combined with love for God and one’s neighbor. The manner of presentation is artless and very well reflects the character of the monk. As one of his disciples described him, Abba addressed the brethren bashfully, affably and with great humility. In dealing with people, he was good-natured and simple - this is precisely the beginning of unanimity, the basis of other virtues.
His works were and remain popular. Previously, they were copied without fail in many monasteries, but now they are regularly republished. There is probably not a single Orthodox monastery whose library does not have a publication of the Abba’s teachings. There are cases when famous saints of Rus' copied his books by hand. This happens because although the texts are addressed to monks, in fact, the advice, instructions and soul-helping teachings of Abba Dorotheus represent the basis for everyone who has embarked on the path of spiritual improvement and strives to fulfill God’s commandments. His books become a reliable guide to achieving this goal; they can be called a kind of alphabet. The Abba's works were highly appreciated by the Monk Theodore the Studite and
"Soulful Teachings"
One of the most significant ascetic works provides answers to the basic questions of monastic life and spiritual achievement. In fact, this is a detailed guide for the inhabitants of monasteries, since the instructions given in the book are precise and specific - there is practically no general discussion. In this book, the venerable Abba sums up the tradition of ascetic experience that was formed at that time.
The monk's opinion on spiritual life
Abba Dorotheos believed that the main thing in spiritual feat is cutting off one’s own desires, that is, submission to the chosen spiritual father and humility - this is how the path to good begins. This is also the possibility of dispassion, since the reason to worry about one’s unfulfilled desires disappears, and attention is directed to spiritual work. But you only need to obey the elders, who are essentially charismatic, similar to the first man Adam, who, while in paradise, constantly glorified God with prayer and was in a state of contemplation - sin violated his pristine state.
The book “Teachings of Abba Dorotheus” contains only twenty-one teachings, each of which is devoted to some aspect of monastic life. Basically, the monk talks about sins that should be gotten rid of: lies, rancor, and condemnation of one’s neighbor. Abba Dorotheos reminds that in no case should you rely on your own reason - this means that the need for spiritual leaders arises, you need to live in constant fear of God. He talks about how to endure temptations and doubts, how to create a home for virtues in the soul.
In addition to purely practical instructions, the book also contains a chapter with short and succinct sayings by Abba Dorotheos, as well as appeals to specific individuals in the monastery, for example, cellarers. At the end of each of the teachings, Abba not only reveals the essence of the subject to which the chapter is devoted: he calls on readers to fight this or that sin, to strengthen a certain virtue.
Reissues of works
At the end of many editions of the Abba's works, epistles and his questions to the great saints are usually added to the main teachings.
There are also modern reprints of this work, for example, “Instructions of the Venerable Abba Dorotheos for each day of the week,” which are a brief summary of the Abba’s teachings corresponding to the days of the week. It was created for the purpose of allowing believers to more often turn to the teachings of the Holy Father. In fact, the book is a collection of wise quotes.
Thus, the works of the Venerable Abba Dorotheos are addressed not only to monks, but also to all Christians who want to save their souls, since his instructions resolve the basic issues of spiritual life, which is so important for every believer. That is why Abba’s texts continue to be relevant to this day.
