What is humility born from and what are its benefits?

HUMILITY

In everything good that we have done, the soul should attribute the reasons for success to God, without at all thinking that it succeeded in anything good through its own strength, for such a disposition usually gives rise to humility in us. Saint Basil the Great (8, 355).

Train your tongue to pronounce words that serve peace, and humility will instill in you. Venerable Abba Isaiah (34, 209).

There is no other way to become humble than by love for the Divine and contempt for the present. Saint John Chrysostom (44, 12).

Humility cannot be acquired without poverty (that is, without rejection of the world, all wealth and unnecessary things, without non-covetousness). Without it, it is in no way possible to acquire either the readiness to obey, or the strength of patience, or the calmness of meekness, or the perfection of love, without which our heart cannot at all be the dwelling place of the Holy Spirit. Venerable John Cassian the Roman (53, 162).
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Humble yourself in everything before all people, and you will be exalted above the princes of this age (55, 301).
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The extent to which a person multiplies his prayers, the extent to which his heart is humbled. Venerable Isaac the Syrian (55, 309).
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The path to humility is obedience and rightness of heart, which naturally resist boasting. Venerable John Climacus (57, 173).
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Everyone who prays to God: “Lord, give me humility” should know that he is asking God to send him someone who will offend him. So, when anyone insults him, he... he himself must annoy himself and humiliate himself mentally, so that at a time when another humbles him externally, he himself humbles himself internally. Venerable Abba Dorotheos (58, 122).
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To acquire humility, try to lovingly accept all displeasures and sorrows, like your own sisters, and avoid glory and honor in every possible way, desiring more to be humiliated by everyone and unknown to anyone and not receive help and consolation from anyone except God alone. Confirm in your heart, having become convinced of its beneficialness, the thought that God is your only good and your only refuge, and everything else is just thorns, which, if you put them in your heart, cause deadly harm. If you happen to suffer shame from someone, do not be sad about it, but bear it with joy, in the confidence that then God is with you. And do not desire any other honor and do not seek anything other than to suffer for the love of God and for that which serves for His greatest glory. Venerable Nicodemus the Holy Mountain (64, 260).

Be ready to respond to every word you hear: “Forgive me,” because humility destroys all the machinations of enemies (82, 22).

Love work, poverty, wandering, suffering and silence, because they will make you humble. For humility all sins are forgiven (82, 22).

My son! First of all, don’t impute anything to yourself; from this comes humility. Venerable Anthony the Great.

It is about not recognizing any virtue or dignity in oneself. Recognizing one's virtues and virtues is a harmful self-delusion called... opinion. Opinion alienates the people infected by it from the Redeemer. Saint Ignatius (Brianchaninov) (82, 24).

Do not be afraid of the dishonors inflicted by people (82, 24).

Do not envy the one who succeeds through untruths, but consider all people higher than yourself, and God Himself will be with you (82, 24).

You who have been dishonored, do not hate the one who has been dishonored, say to yourself: I am worthy that all the brethren should shower me with dishonor (82:25).
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When in the company of brethren, remain silent. If you need to tell them something, say it meekly and with humility (82:25).

Love dishonor more than honor, love bodily labor more than resting the body, love loss in the acquisitions of this world more than gain. (82, 26).

Maintain humility in everything: in appearance, in clothing, in sitting, standing, walking, lying, in the cell and in its accessories. Throughout your entire life, acquire the custom of poverty. Do not be vain either in your speeches or in your praises and songs offered to God. When you happen to be with your neighbor, let your words not be dissolved by cunning, deceit and deception (82, 28).
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Know that humility consists in considering all people better than you and being convinced in your soul that you are burdened with sins more than anyone else. Keep your head bowed, and let your tongue always be ready to say to those who reproach you: “Forgive me.” Let death be the subject of your constant reflection. Venerable Anthony the Great (82, 32).

Self-humiliation consists of recognizing oneself as worse than animals, which are not subject to condemnation (82, 69).
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One day the elders were sitting at a meal, and Abba Aloniy stood before them and served. The elders praised him for this. He didn't answer. One of them asked him: “Why didn’t you answer the elders when they praised you?” Abba Aloniy said: “If I answered them, it would mean that I accepted the praise.” Abba Aloniy (82, 69).

One day, the patriarch’s deacon began to reproach him in front of the entire clergy. The blessed one bowed to him, saying: “Forgive me, my lord and brother.” Alexander, Patriarch of Antioch (82, 72–73).

The main thing we should look for is that we humble ourselves before the brethren (82, 179).

He who considers himself to be nothing and admits his ignorance shows that he is trying to fulfill the will of God, and not his passionate desires (82, 200).
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Do not rely on yourself: everything good that happens in you is a consequence of the mercy and power of God. Do not be proud of your faith, but remain in fear until your last breath. Do not be arrogant, recognizing your life as worthy of approval, because your enemies are still standing before your face. Do not rely on yourself while you are wandering in earthly life, until you have passed the dark airy authorities. Venerable Abba Isaiah (82, 200).
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If you want to find peace in this and in the Future Age, then in every case say to yourself: “Who am I?” and don't judge anyone. Abba Joseph (82, 301).
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Perfection is achieved by the fact that we do not condemn anyone for the slightest thing, but we condemn only ourselves, and that we endure annoyances (insults). Venerable Macarius the Great (82, 309).

Love the humility of Christ and try to maintain the attention of your mind during prayer. Wherever you are, do not show yourself to be witty and teaching, but be humble in wisdom, and God will give you tenderness. Abba Silouan (82, 355).

Let us not love praise and let us not blame ourselves. Abba Stratigius (82, 356).
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If you are in charge of the brethren, then watch yourself so that, while commanding them, you do not rise above them in heart. Only show power in appearance, but in your soul consider yourself a slave who is worse than everyone else (82, 377).
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He who patiently endures contempt, dishonor and loss can be saved (82, 398).

Whoever, in humility, says: “Forgive me,” scorches the demons - the tempters. Sayings of nameless elders (82, 398).
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If you get sick and ask someone for something you need, but he won’t give it, then don’t be sad about him in your heart; on the contrary, say: if I were worthy to receive, God would have put it in my brother’s heart, and he would have given it to me. Stories from the Lives of the Elders (82, 444–445).
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The brother asked Abba Kronius: “How does a person achieve humility?” The elder replied: “By the fear of God.” The brother asked again: “How does a person come into the fear of God?” The elder replied: “In my opinion, you need to renounce everything, take on bodily labor and preserve the memory of the departure of the soul from the body.” Abba Kronius. With such a memory of death, bodily feat takes on the meaning of actively expressed, and therefore very effective, repentance. Saint Ignatius (Brianchaninov) (82, 305).

There are seven mutually conditioned actions and dispositions that introduce and direct to God-given humility: silence, humble thoughts about oneself, humble words, humble clothing, contrition, self-abasement and the desire to see oneself last in everything. Silence gives birth to humble thoughts about oneself. From humble thoughts about oneself, three types of humility are born: humble words, humble and poor clothes, and self-abasement. These three types give rise to contrition, which comes from allowing temptations and is called providential... Contrition easily makes the soul feel lower than everyone else, the very last, surpassed by everyone. These two types bring perfect and God-given humility, which is called strength and perfection of virtues. It is this that attributes good deeds to God... Humility comes like this: when a person, left to himself, is defeated and enslaved by every passion and thought, and, overcome by the enemy spirit, finds no help either from works, or from God, or from anything else and is already ready to fall into despair, then he humbles himself in everything, laments, begins to consider himself worse and lower than everyone, even worse than the demons themselves, as subject to their power and defeated by them. This is providential humility... St. Gregory of Sinaite (70, 224).

Think humbly, speak humbly, think humbly, do everything humbly, so that you may not have stumbling blocks in all your ways. Remember where the flesh and soul came from. Who created them and where will they go again? - Look at yourself from the outside and you will see that you are all decay. Look within and realize that everything in you is vanity; Without the Lord's grace, you are nothing more than a dry stick, a barren tree, withered grass, fit only for burning, worn-out clothes, a barrel of sins, a receptacle for defilements and animal passions, a vessel filled with all iniquity. You have nothing good from yourself, nothing pleasing, only sin and crime: none of you, while worrying, can “add to your stature even one cubit” (Matthew 6:27) and make not a single hair white or black (103, 1038).

However, be humble, not recklessly, but be humble in your mind, do not humble yourself dumbly before any recklessness, so as not to become like a dumb animal. For humility, like everything else, is accepted with reason, but rejected without reason. And dumb animals are often humble, but not in reason, and therefore are not worthy of any praise. But be humble in your mind, so as not to be seduced and ridiculed by your opponent. Saint Demetrius of Rostov (103, 1040).
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You need to consider yourself more sinful than everyone else. Do not despise anyone, do not condemn anyone, but always listen to yourself. Avoid glory and honor, and if it is impossible to avoid, grieve about it. It is courageous to endure contempt. Treat people kindly; to be voluntarily obedient not only to the higher, but also to the lower. Consider all your deeds as indecent. Despise praise. Do not speak unless necessary, and even then peacefully and meekly... This is a low path, but it leads to the high Fatherland - Heaven. If you want to reach this Fatherland, go this way (104, 1890).
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How to seek humility? This is briefly stated here. We must try to know ourselves, our poverty, weakness and damnation, and more often examine this weakness with the eyes of our souls. Think about the greatness of God and about your sinfulness, about the humility of Christ: both His love for us and His humility for us are so great that it is impossible to understand with our minds. Reflect diligently on what the Holy Gospel offers you. Do not look at what you have good, but what you do not yet have. Remember previous sins... Attribute the good that you have done to God and thank Him, and not accept it as your own (104, 1898).
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Through temptation the proud is brought to humility (104, 1899).

Temptation is allowed by God for humility. Saint Tikhon of Zadonsk (104, 1899).

Anyone who wants to acquire humility must carefully fulfill all the commandments of our Lord Jesus Christ. The doer of the Gospel commandments can come to the knowledge of his own sinfulness and the sinfulness of all humanity... (108, 307).

In rejecting justification, in blaming oneself and asking for forgiveness in all those cases in which in... worldly life one resorts to excuses... lies the great mysterious purchase of humility (108, 312).
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Do not bother trying to figure out who is right and who is wrong - you or your neighbor, try to blame yourself and maintain peace with your neighbor through humility (108, 510).

The Lord forbade vengeance, which was established by the Mosaic Law and by which evil was repaid with equal evil. The weapon given by the Lord against evil is humility (108, 511).
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Do you want to acquire humility? Fulfill the Gospel commandments, together with them... (you will find) holy humility, that is, the property of our Lord Jesus Christ (108, 539).

A deep and accurate knowledge of the fall of man is very important for the ascetic of Christ; only from this knowledge, as if from hell itself, can he prayerfully, in true contrition of spirit, cry out to the Lord (109, 375).
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To reconcile means to realize one’s fall, one’s sinfulness, due to which a person has become an outcast being, deprived of all dignity (111, 27).

Let us deign ourselves to hell so that God may deign us to Heaven (111, 488).
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Submit your mind to Christ. When the mind submits to Christ, it will not justify either itself or the heart (111, 494).

Demanding immutability and infallibility from oneself is an impossible demand in this transitory age! Immutability and infallibility are characteristic of man in the Future Age, but here we must generously endure the weaknesses of our neighbors and our own weaknesses (111, 528–529).
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Changeability (ours) teaches us self-knowledge, humility, teaches us to constantly resort to God’s help... (111, 533).
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The memory of death accompanies the humble man on the path of earthly life, instructs him to act on earth for eternity and... his very actions inspire him with special beneficence (111, 172).

The Gospel commandments teach the monk humility, and the cross perfects him in humility. Saint Ignatius (Brianchaninov) (112, 143).
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I will present one example of humility, which was shown not by a beginner, but by a perfect and abbot. And hearing about it, not only the young, but also the elders can become more jealous of perfect humility. In one large Egyptian community, not far from the city of Panefis, there was an abba and presbyter Pinuphius, whom everyone respected for his years, good life and priesthood. Seeing that, despite everyone’s respect for him, he could not exercise the desired humility and obedience, he secretly withdrew to the extreme limits of Thebaid. There, having put on the monastic image and dressed in secular clothes, he came to the monastery of the Tavana monks, knowing that it was stricter than everyone else and that due to the remoteness of the country, the vastness of the monastery and the multitude of brethren, he could easily remain unrecognized here. Here, staying at the gate for a very long time and bowing at the feet of all the brothers, he begged to be accepted as one of the novices. Finally, he was received with great contempt, thinking that he, already a very old man, had spent his whole life in the world, and now he decided to enter a monastery in old age, when he could no longer servile his pleasures. They said that he went to the monastery not out of a sense of piety, but in order to have food; and as incapable of hard work, he was put in charge of the garden and placed under the supervision of one of his younger brothers. Here he practiced the desired humility and obeyed his supervisor with such zeal that he not only diligently looked after the garden, but also did all the tasks that everyone seemed difficult or low, or that they were afraid to take on. Moreover, he did a lot at night and secretly, so that they did not know who was doing it. Thus, he hid for three years from his former brothers, who were looking for him throughout Egypt. Finally, one person who came to the Tavern monastery was barely able to recognize him by his humiliated appearance and the low position he held... The visitor, seeing the elder, did not immediately recognize him, and then fell at his feet. By this he led everyone to bewilderment... But everyone was even more amazed when the name of the elder was revealed, which they also had in great glory. When all the brethren began to ask him for forgiveness... he cried that, through the envy of the devil, he had lost the opportunity to exercise humility and end his life in obedience... After that, against his will, he was taken to the former cinnamon, watching along the way so that he would somehow didn't run away. Venerable John Cassian the Roman (53, 41).

One holy elder, to whom during an illness his brother poured linseed oil, which was very harmful to him, instead of honey, did not say anything to his brother, but ate in silence both the first and second time. He did not reproach the brother who served him at all, did not say that he was careless, did not sadden him with any word. When the brother found out that he had confused butter with honey, he began to grieve: “I killed you, Abba, and you laid this sin on me by keeping silent.” To this the elder answered with great meekness: “Don’t grieve, child, if God wanted me to eat honey, you would have poured me some honey.” Venerable Abba Dorotheos (58, 97).
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One day Blessed Anthony was praying in his cell, and a voice came to him: “Antony! you have not yet come to the measure of the tanner who lives in Alexandria.” Hearing this, the elder got up early in the morning and, taking his staff, hastily went to Alexandria. When he came to the husband indicated to him, he was extremely surprised to see Anthony there. The elder said to the tanner: “Tell me your deeds, because for you I came here, leaving the desert.” The tanner answered: “I don’t know that I have ever done anything good. For this reason, getting up early from my bed, before I go to work, I say to myself: “All the inhabitants of this city, from large to small, will enter the Kingdom of God for their virtues, but I alone will go into eternal torment for my sins.” . I repeat these same words in my heart before I go to bed.” Hearing this, blessed Anthony answered: “Truly, my son, you, like a skilled jeweler, sitting quietly in your house, acquired the Kingdom of God. But I, although I spend my whole life in the desert, have not acquired spiritual intelligence, have not achieved the level of consciousness that you express in your words.” Otechnik. The depth of humility is also the height of prosperity. Descending into the abyss of humility, we ascend to Heaven. Anyone who attempts to ascend to Heaven without the help of humility is cast into the abyss of conceit and destruction. Saint Ignatius (Brianchaninov) (82, 41).
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Arriving at the monastery, Saint Arseny announced his intention to take monasticism to the presbyters. They took him to the elder, filled with the Holy Spirit, John Kolov. The elder wanted to put Arseny to the test. When they sat down to eat bread, the elder did not invite Arseny, but left him standing. He stood with his eyes fixed on the ground and thinking that he was standing in the presence of God before His Angels. When they started eating, the elder took a cracker and threw it to Arseny. Arseny, seeing this, discussed the elder’s action as follows: “The elder, like the Angel of God, knew that I was like a dog, even worse than a dog, and therefore he served me bread as one serves a dog; I will eat bread the way dogs eat it.” After this reflection, Arseny stood on his hands and feet, in this position he approached the cracker, took it with his lips, took it to the corner and ate it there. The elder, seeing his great humility, said to the elders: “He will become a skilled monk.” Soon John gave him a cell near him and taught him to strive for his salvation (82:47).
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Among the great fathers was an old man named Agathon, famous for the virtues of humility and patience. One day some brothers visited him. They heard about his great humility and wanted to test whether he really had humility and patience. For this they said to him: “Father! many are tempted by you because you are possessed to a strong degree by the passion of pride and despise others so much that you consider them to be nothing; You also constantly shower the brethren with slander. Many people claim that the secret reason for this behavior of yours is the lustful passion with which you are consumed; to cover up your own vicious life, you constantly slander others.” To this the elder replied: “I recognize in myself all these vices of which you have exposed me, and I cannot allow myself to be denied so many of my iniquities.” With these words, he fell at the feet of the brothers and said to them: “I beg you, brothers, pray diligently to the Lord Jesus Christ for me, unfortunate, burdened with countless sins, so that He will forgive me my grave iniquities.” But the brethren added the following to the previous words: “We will not hide from you the fact that many recognize you as a heretic.” The elder, hearing this, said to them: “Although I am burdened with many other vices, I am by no means a heretic; this vice is alien to my soul.” Then the brothers who came to him fell at his feet and said: “Abba! We ask you to tell us why you were not at all embarrassed when we accused you of such important vices and sins, but the accusation of heresy alarmed you? You couldn’t bear it and resolutely rejected him.” The elder answered them: “I accepted the first accusations of sins in order to acquire humility, and wanting you to have an opinion of me as a sinner; We are convinced that preserving the virtue of humility is the great salvation of the soul. Our Lord and Savior Jesus Christ, when the Jews showered him with many reproaches and slander, endured all this and provided us with His humility as a model to follow. The false witnesses brought against Him spoke many false things against Him, but He patiently endured the slander that brought Him to the Cross. The Apostle Peter, pointing to this, says: “Christ suffered for us, leaving us an example, so that we should follow in His steps” (1 Pet. 2:21). It behooves us to patiently and humbly endure everything unpleasant. But I could not accept the accusation of heresy; I rejected it with great disgust, because heresy is alienation from God. The heretic is excommunicated from the Living and True God and communes with the devil and his angels. He who is separated from Christ no longer has God to whom he could plead for his sins, and in all respects is lost” (82, 54–55).

There was a monk in a certain monastery named Efrosin, illiterate, but humble and God-fearing. He devoted himself with all humility to obedience to the abbot and the brethren. They assigned him to serve in the cookery and kept him in this ministry for many years. Efrosin never complained, did not contradict, he carried out the work entrusted to him with all possible diligence, serving people as God, and not as people. Either he collected greens, or he carried firewood from the forest on his shoulders, heated the stove with it and cooked it for the brethren. Constantly engaged in fulfilling obedience, he rarely came to church, but, constantly looking at the fire, he brought his soul to contrition, saying with tears like this: “Alas, sinful soul! You haven't done anything pleasing to God! You don't know God's law! You haven’t learned to read books that constantly praise God! For this reason, you are unworthy to stand in church with the brethren, but are condemned to stand here, before the fire. After death you will suffer bitterly in unquenchable fire.” In this way the good confessor cleansed his soul and body daily.

The abbot of that monastery, Blasius, with the rank of priest, was adorned with all the virtues. From his youth he entered into the service of God and pleased God with fasting and prayer. This abbot had an irresistible desire to find out in what place the souls of monks who labor during earthly life reside. Having committed himself to fasting and vigil, he began to pray to God that God would reveal this to him. He spent three years in cell vigil every night. The All-Good God, who never despises those who pray to Him with faith, fulfilled the desire of the abbot. One night he was standing at his usual prayer and suddenly went into a frenzy. He imagined that he was walking across some great field; on the field is God's paradise.

What heaven is is impossible to convey in human language. Blessed Blasius, having entered paradise, saw fragrant trees showered with various fruits, and was saturated with the fragrance of these fruits alone. In heaven, he saw the monk Euphrosynus sitting under one of the apple trees on a golden throne. Seeing him and knowing for sure that it was him, the abbot approached him and asked him: “My son Efrosin! what are you doing here?" Euphrosynus answered: “Master! For your prayers, God made me guardian of this place of holy paradise.” The abbot said: “If I ask you for something, do you have the power to give?” Efrosin answered: “Whatever you ask, you will receive.” The abbot, pointing to one of the apple trees, said: “Give me three apples from this apple tree.” Efrosin carefully picked three apples and gave them to the abbot. The abbot took them into his robe and immediately came to his senses.

He found himself in his cell, three apples were in his robe. The morning bell rang. At the end of the service, the abbot ordered the brethren that none of them should leave the church. Calling Efrosin from the kitchen, he asked him: “My son! where were you last night? Efrosin, lowering his eyes to the ground, stood and was silent. But the elder did not stop interrogating him. Then Efrosin answered: “There, Abba, where you saw me.” - “Where did I see you?” - “Where you asked me to give you something.” - “What did I ask of you?” - “What I gave you: three apples, which you accepted.” Then the abbot threw himself at his feet. Then he took the apples out of his robe, placed them on the holy paten and said to the brethren: “These apples that you see are from holy paradise. For three years I prayed to God in my cell, staying awake all night, so that God would show me to which place the souls of piously laboring monks go after death. That night, by the grace of God, I was elevated to holy paradise, I saw its indescribable blessings and found in it our brother Euphrosynus, who gave me these three apples. I beg you: do not humiliate or dishonor the uneducated. They, serving their brethren with faith, find themselves above all others with God.” While the abbot was speaking, Efrosin quietly left the church and left the monastery forever, avoiding human glory. The abbot divided the apples for blessing to the brethren; the sick, having tasted the apples of paradise, recovered (82, 124–126).

Once Abba Moses came to the well to draw water and saw the young monk Zechariah praying at the well. The Spirit of God, in the likeness of a dove, sat on his head. Abba Moses said to Zechariah: “Give me instructions for my life.” Zechariah, hearing this, fell at the feet of the old man, saying: “Are you asking me, father?” The elder said to him: “Believe me, my son Zechariah, that I saw the Holy Spirit descending on you, and I find it necessary to question you.” Then Zechariah took the doll from his head, put it under his feet and, trampling it, said: “If a person is not trampled in this way, then he cannot become a monk” (82, 132).
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During the reign of Emperor Theodosius, a certain monk lived near Constantinople in a small cell, outside the city, not far from the gate from which emperors usually went out of the city for a walk. Theodosius, having heard that a reclusive monk lived here, never leaving his cell, went for a walk to this place. He ordered the courtiers who followed him not to approach the monk’s cell, drove up to it alone and knocked on the door. The monk stood up and opened the door for him, but did not recognize that it was the emperor. After the usual prayer, they both sat down, and the emperor asked the monk: “How do the holy fathers live in Egypt?” The monk answered. Meanwhile, the emperor carefully examined the cell. He saw nothing in it except a few dry breads in a basket that hung on a rope attached to the ceiling. The emperor said: “Abba! Offer me food for blessing.” The monk hastily put salt and crackers into the vessel, poured in some water, and they ate them together. The monk then handed the cup of water to the emperor, who drank it. Then Theodosius said: “Do you know who I am?” The monk answered: “I don’t know who you are, sir.” Emperor: “I am Theodosius, the emperor, I came to you to ask for your prayers.” The monk, hearing this, fell at his feet. The Emperor continued: “Blessed are you, monks, free from worldly worries! you enjoy a calm and silent life; Your concern is only for the salvation of your souls, for achieving Eternal Life, for receiving heavenly rewards. Be confident in the truthfulness of my words: I was born of a king and reign, but I have never eaten food with such pleasure as now.” After this, the emperor bowed to the monk with special respect and left him. Source.

That same night, the servant of God began to think like this: “It is no longer fitting for me to remain in this place: now, following the example of the emperor, not only many of the people will come to me, but also the courtiers and senators will not fail to honor me as a servant of God.” . Although they will do this for the sake of the name of God, I am afraid for myself, lest the evil one deceive me in an inconspicuous way, lest I begin to find pleasure in receiving noble persons, lest my heart be delighted by their praise and respect for me, lest I lose humility." The man of God, having considered all this, fled from there that same night and arrived in Egypt, in the desert, to the holy fathers (82, 415–416).
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The two elders lived in the same cell, and the slightest displeasure never arose between them. Seeing this, one said to the other: “We too will quarrel, at least once, like people quarrel.” Another replied: “I don’t know at all how a quarrel can arise.” The first one said: “Here, I’ll put a pottery dish between us and say: “It’s mine,” and you say: “It’s not yours, but mine.” From this a dispute will be born, and from a dispute a quarrel will be born.” Having agreed thus, they placed the dishes among themselves, and one said: “It is mine.” The other replied: “And I believe that she is mine.” The first one said again: “She is not yours, but mine.” Then the second one answered: “And if it is yours, then take it.” So they never managed to quarrel. Otechnik. This is the fruit of living according to the Gospel commandments and the habit of humility. A heart that has acquired this skill is incapable of grumpiness and quarrels; it is ready to make any concessions to avoid a dispute. Saint Ignatius (Brianchaninov) (82, 459).
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A certain old man lived as a hermit in the desert and thought to himself that he was perfect in virtues. He prayed to God: “Show me what the perfection of the soul is, and I will fulfill it.” It pleased God to humble his thoughts, so it was said to him: “Go to such and such an archimandrite and do whatever he commands you.” God also revealed to the archimandrite about the coming of the hermit to him before he came, and commanded: “Such and such a hermit will come to you; tell him to take the whip and go feed the pigs.” The hermit came to the monastery, knocked on the gate, and was led in to the archimandrite. After greeting each other, they sat down. And the hermit said to the archimandrite: “Tell me, what should I do to be saved?” The archimandrite asked: “Will you do whatever I order you?” The hermit answered: “I will fulfill it.” To this the archimandrite said: “Take a long whip and go herd the pigs.” The hermit immediately did this. Those who knew him before and heard about him, when they saw that he was tending pigs, said to each other: “Have you seen the great hermit about whom there was such a rumor? he's gone crazy! he’s tending pigs!” God, seeing his humility and that he patiently endured human dishonor, commanded him to return to his place again (82, 513–514).

At the monastery, one of the brethren fell into sin and was excommunicated from the church by the abbot. When the brother was leaving the church, Abba Vissarion stood up and went with him, saying: “And I am a sinner.” (82, 79).

There were two monks, brothers in the flesh and brothers in spirit. The evil one acted against them to separate them from each other in any way. One evening, according to their custom, the younger brother lit a lamp and placed it on a candlestick. Due to the action of the demon, the candlestick fell and the lamp went out: the evil one was setting up a reason for a quarrel. The older brother jumped up and hit the younger one. He fell at his feet: “Calm down, my lord, I will light the lamp again.” He did not respond with angry words, and the evil spirit, being put to shame, immediately retreated from them. Otechnik (82, 454).
Source.
The Monk John, whose memory the Holy Church commemorates on February 29, was from Palestine, was baptized at the age of eighteen and became a monk. For his holy life, he was at one time elevated to the rank of archbishop in Damascus. But, not tolerating human glory and being extremely humble, he left his episcopal see, secretly from everyone, he went first to Alexandria, and from there to Mount Nitria. He came in beggarly clothes and began to ask one of the abbots to accept him as a novice in the monastery to serve the brethren. He, of course, hid his rank as a bishop. The abbot accepted him, and John lived in the monastery like this: he served the brethren during the day, and spent his nights in prayer without sleep. In the morning he took vessels for water from all the cells, went to the river, filled the vessels with water and then carried them to the cells. In the monastery, one weak-minded monk did him a lot of harm: he gave him mocking nicknames, doused him with slop. The abbot found out about this and wanted to expel this monk, but the bishop of God wet the abbot’s feet with tears and begged him to forgive his offender. Finally, one of the Nitrian monks found out that John was an archbishop, and told others about this... John, in order not to tolerate human glory, went to Egypt. There, according to the descriptor of his life, he received the gift of clairvoyance, freed the Church from heretics, and wrote many soul-helping books. Prologue in teachings (81, 514–515).

One day, some people brought a demon-possessed man to Thebaid to an elder so that the elder would heal him. After many requests, the elder said to the demon: “Get out of God’s creation!” The demon replied: “I will come out if you answer one question: who in the Gospel is called a goat and who is called a lamb?” The elder said: “I am the goat, but God knows the lambs.” And the demon cried out: “I am leaving according to your humility!” and immediately left. Ancient Patericon (73, 47).

Abba Evpreniy, at the beginning of his asceticism, came to one elder and said to him: “Abba! give me instructions on how I can be saved?” The elder answered him: “If you want to be saved, then when you come to someone, do not start talking until you are asked.” Abba Evpreniy, amazed by this word, bowed to the elder and said: “I have read a lot of books, but I have not yet known such instruction.” Memorable tales (79, 77).

Once demons approached Abba Arseny in his cell and embarrassed him. The servants came to him and, standing outside the cell, heard him cry out to God: “God! don't leave me; I have not done anything good before You, but grant me, according to Your goodness, to make a beginning.” Ancient Patericon (72, 319).

Letter 192.

Hegumen Nikon (Vorobyov)
Dear...!

Peace and mercy from the Lord to you and S. I received your letter. It's been a long time since you wrote about your condition. I am glad that you write, if indeed you experience what you describe. Otherwise they often write only their dreams or what they have read or heard from. What you describe necessarily happens to every person who correctly follows the spiritual path. Save yourself, work, pray, keep peace with everyone, do not judge anyone, but have pity on everyone, and do not judge those who are clearly sinners, but sigh for them to the Lord, so that He may forgive them and enlighten them to salvation.

The measure of a person’s spiritual growth is his humility. The higher in spirit a person is, the more humble he is. And vice versa, the more humble, the higher. It is not rules, not bowing, not fasting, not reading the Word of God, but humility that brings a person closer to God. Without humility, all, even the greatest, exploits are not only not useful, but can even completely destroy a person. And in our time you can see that a person has prayed a little more, reads the Psalter, keeps a fast - and already considers himself superior to others, condemns his neighbors, begins to teach when they are not asked, and so on. and by this he shows his spiritual emptiness and his distance from the Lord to a land far away. Be afraid of having a high opinion of yourself.

The Lord Jesus Christ says that if you do everything prescribed (i.e., fulfill all the commandments), consider yourself to be slaves and that you did only what you were obliged to do. And salvation is the gift of God to the humble and contrite hearted. So we need to ask the Lord for humility. Judgment of neighbors and resentment are in no way compatible with humility. If we judge others or get offended when we are insulted in some way, then we have no humility at all. The holy ascetics sincerely thanked those who offended and insulted them. Because by enduring insults they learned humility. The Mother of God claims that the Lord chose her for the sake of Her humility. The Savior Himself calls on everyone to learn humility from Him; not fasting, not prayer, not even love for one’s neighbor, but humility. Only through humility does a person become one Spirit with the Lord, who humbled Himself to the point of being spat upon, strangled, and death on the cross. It goes without saying that we must try with all our might to fulfill all the commandments, but I repeat again that without humility they are either useless or harmful. Don't misunderstand me.

May the Lord enlighten you! May he deliver from the wickedness of enemies, visible and invisible. Everyone was very deceived. Bow to S. God bless you.

How to learn to be humble

Now that the value and importance of this virtue is clear, we should figure out how to acquire this quality. First you need to have a deep relationship with God, because it is difficult to submit and trust someone you don’t know at all

Therefore, one should constantly read the Scriptures and the works of the church fathers, pray, attend divine services, confess and receive communion. It is necessary to submit your life to God not only in words, but also in deeds.

Since humility is a victory over one's own pride, a number of steps should be taken to humiliate it:

1. Always remember that a person is just a speck of dust in the world and he does not decide anything.
2. Pray regularly and ask the Lord to help in the fight against pride.
3. Be able to say “sorry” or “I’m sorry” in any situation.
4. Confess regularly in church to recognize and accept your sinful nature.
5. Do good deeds anonymously.
6. Receive reproof with gratitude.

Advice! Some elders advise using the technique with punishment: if you notice your pride, you refuse something you wanted (dessert, going to the theater, etc.). Everyone chooses their own method of dealing with pride, but it is impossible to do this without God’s help.

Humility is a virtue that not everyone can comprehend and which the Lord considers one of the most important and valuable: “God resists the proud, but gives grace to the humble” (1 Pet. 5:5). To be a meek person means to be so strong as to recognize your neighbor as superior to yourself and to completely entrust your life to the Lord.

What is humility? The priest's answer

This is interesting: Smolensk Cemetery in St. Petersburg is educational

Signs

Jesus Christ showed humanity the highest and complete humility with the will of the Most High God. The life and work of Christ show every sign of this quality. By acquiring it, a Christian becomes like Christ.

Domestic

Humility arises within from the feeling of the presence of the Almighty. It is difficult for a person to come to terms due to external influences or his own efforts, but in the presence of God and His greatness, having realized his worthlessness, he has no choice but to rely on Him.

Internal signs:

• awe;
• meekness;
• obedience;
• courage;
• responsibility;
• patience;
• mercy;
• complete calm.

Such a person is always calm and unshakable, does not blame or vilify anyone, does not exalt himself above others, considering himself the most sinful and unworthy of praise, which begins to manifest itself externally. Internal and external signs are strongly interconnected with each other.

External

All internal changes in a person are reflected in his behavior and relationships with the outside world. Upon achieving humility, a person’s behavior begins to manifest actions that were previously unusual for him.

External signs:

• loss of interest in worldly amusements;
• simplicity of speech;
• measured voice;
• brevity in words;
• pure and high thinking;
• avoidance of disputes and conflicts;
• avoiding meaningless conversations;
• a calm attitude towards insults addressed to you.

A humble Christian does not discuss or criticize others, but treats them with tolerance, taking into account their interests. Accepts people as they are, with all their advantages and disadvantages, as well as himself

Moreover, it is accepted with the heart, the mind tends to separate and analyze.

A humble person will never compare himself or his life with others, or wish for a different life and circumstances. If suddenly the need arises to change something in life, he will begin the changes from himself, from the inside, thereby transforming external manifestations. Changes do not come immediately, they take a certain time to manifest, and this is where patience is required.

Humility and patience (common and distinctive features)

Life brings us not only joyful moments, sometimes all kinds of trials come in the form of God's providence. Then the believer needs to show patience while overcoming the circumstances of life caused by trials. As long as you have enough patience, you will be able to grieve without complaint.

It is very important to learn humility and patience in Orthodoxy, then the believer becomes meek, without this there can be no Path. These two qualities are constantly nearby, there is a certain relationship between them

When hard times and hardships come, they are very closely intertwined.

What is meekness

A meek person does not get irritated for any reason, does not argue, proving that he is right. He is endowed with patience and compliance, if they do not contradict his conscience. Wisdom and self-control, which allow one to remain calm in the irritating manifestations of the outside world, are sometimes mistakenly perceived by ordinary people and rude people as weakness and cowardice.

Origin of the word

The word comes from “tamed,” “pacified,” “tamed one’s passions.” In Greek, the word "prautes" means sensitivity, caring, gentleness and politeness.

Meaning of the concept

In the generally accepted understanding, the meaning of the word meekness implies good nature and forgiveness. This is tolerance, which helps one to patiently endure insults and endure life’s hardships without anger or desire for revenge.

A person endowed with it always controls emotions, treats other people's mistakes with understanding and is ready to forgive offenses. This is not an external image and style of behavior, but an internal state.

According to Scripture

In all world religions, meekness is considered the main virtue that brings one closer to God. According to Divine Scripture, His all-forgiveness, manifested in favor and mercy towards humanity, despite the sinful manifestations and falls of people who often do not hear and betray Him, testifies to meekness.

This quality is most expressed at the moment when they remain silent in response to humiliation, thereby demonstrating the perfection of the soul. It was precisely this manifestation that distinguished the saints from ordinary people. Each of them had to endure many humiliations and deprivations, therefore the holy fathers had a special opinion about sorrows and endowed them with a specific meaning. They considered them God's blessing.

Jesus Christ possessed meekness to the fullest extent, this was expressed most of all during torture and humiliation before execution, and then on the Cross. The Lord did not turn His face away from the spitting from the crowd, but only looked directly at them in complete silence. And at the crucifixion He prayed for them, who were crucifying Him, as if they did not understand what they were doing.