Love of money

Treasury of spiritual wisdom

Anthology of Patristic Thought

Love of money

... Do not think that only the possession of gold or silver is money loving, but if thought is attached to something (see Petr Damaskin , 74, 59).

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It should not be silver-loving and to collect unnecessary treasures that are not necessary (St. Basil the Great , 10, 57).

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... What a moth in clothes is, the passion of silver loving in a human heart (St. Ephraim the Syrian , 30, 141). A source.

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He who loves gold will not be justified, but he who loves the Lord will be blessed (St. Ephraim the Syrian , 30, 154).

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... If you love love of money, you will go away with nothing; and if you love instability, you will not lose heavenly wealth (St. Ephraim the Syrian , 30, 156). A source.

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... Savage love is the inventor of all sin (St. Ephraim the Syrian , 32, 269). A source.

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Do not love gold and silver, lest the evil one block your course (St. Ephraim the Syrian , 34, 295). A source.

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Hate silver; for him, princes perished in abuse. Love walking barefoot to trample the heads of serpents (St. Ephraim the Syrian , 34, 296). A source.

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If in any part of the body there is a rush of spoiled and rotten juice, and inflammation is made in that place, then it is most necessary that the accumulated moisture, when it strives towards the exterior, breaks out in some special place and abscess. So, in whom there is a rush of the ailment of love of money, in that passion most often tends to incontinence (St. Gregory of Nyssa , 19, 268). A source.

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There is nothing so heavy and impregnable in an enemy militia as a weapon of money-loving, because, although souls will best protect themselves with the harmonious bond of other virtues, nevertheless, this wall-breaking weapon often penetrates through them. It can be seen that covetousness also invades with chastity, with faith, with the exact storage of the sacraments, with abstinence and humble wisdom, and all the like, this grave and irresistible reflection of evil happens. Why are other temperate, chaste, faithful people of a strict way of life, modest in morals, unable to resist this disease only (St. Gregory of Nyssa , 19, 359). A source.

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The demon of love of money is very skilled, as it seems to me, and inventive for seduction. He is often obsessed with being an extreme renunciation of everything, takes on the appearance of a housekeeper and a pauper, warmly accepts wanderers who are not at all, sends what is needed to other needy, visits city dungeons, buys out the ones sold, sticks to rich women and indicates to whom they should be compassionate, and for others, whose vagina is full, they inspire them to renounce the world; and thus, little by little, having deceived the soul, imposes her thoughts of lust and transmits to the thought of vanity. This one introduces a lot of people praising the Lord for such orders of her (the hermit), and makes some people quietly talk to each other about the priesthood, predicts the death of a real priest and adds that he cannot be avoided (elected), no matter what he does for that. So the poor mind, entangled in such thoughts, with those who do not accept it - bickers, those who accept - eagerly gives out gifts and gratefully accepts them, some stubborn (opponents) betrayes the judges and demands to expel them from the city. Meanwhile, as such thoughts revolve inside, a demon of pride appears, plows the air of the cell with frequent prayers, lets in winged serpents and, the last evil, destroys the mind (Avva Evagriy, 89, 633).

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Who does not serve mammon? And whoever began to serve her, he must have already renounced the service of Christ, while having renounced it, he must also have renounced his own salvation (St. John Chrysostom , 44, 57). A source.

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<The passion of silver love> is stronger and fiercer than the <others> and can cause more grief, not only because it burns with the strongest fire, but also because it does not lend itself to any imaginary relief and is much more persistent than those (St. John Chrysostom , 44, 63).

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Those who are addicted to money are inevitably jealous, and prone to vows, and treacherous, and impudent, and spiteful, and predatory, and shameless, and arrogant, and ungrateful, and are filled with all evil (St. John Chrysostom , 44, 90). A source.

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The silver lover is the guardian of his estate, and not the owner; slave, not lord. It is easier for him to give someone part of his body than to give any of the buried gold (St. John Chrysostom , 45, 34). A source.

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The silver lover is not a rich man; the silver lover needs a lot, and the needy can never be rich in many ways (St. John Chrysostom , 45, 34). A source.

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The love of money overshadows our souls and violates the very laws of nature, deprives us of reason and does not allow us to remember either friendship or kinship, nothing else, not (only once) dawning on our smart eyes, and makes us wander in the darkness (St. John Chrysostom , 45 , 436). A source.

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Just as a pig, wallowing in uncleanness and dirt, is comforted and delighted, as well as beetles constantly digging in manure - so surely devotees of love of money are more unfortunate than these animals; the abomination is greater and the stinking dirt. Indulging in passion, they think to get great pleasure from it, which does not depend on the property of the object itself, but on the soul suffering such madness (St. John Chrysostom , 46, 483). A source.

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The greed for money is, so to speak, the stronghold of evil and the top of vices. Therefore, if we decide to take possession of it, then nothing will prevent us from freeing ourselves from this crazy passion, and with it to uproot and destroy all the deadly passions (St. John Chrysostom , 47, 185).

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... Those who are possessed by a mad passion and love of collecting wealth, exhaust all their strength and never become saturated, because love of money is insatiable drunkenness, and like drunken people, the more they pour wine into themselves, the more they become thirsty, so and these (money-lovers) can never stop this indomitable passion, but the more they see the growth of their property, the more they are inflamed by greed and do not lag behind this evil passion until they fall into the very abyss of evil (St. John Chrysostom , 47, 211 ) A source.

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The estate (silver loving man) is often shared among many, and the sins made by him because of this estate are taken away with him alone, subjected to painful punishment for them and find no solace in anything (St. John Chrysostom , 47, 336) . A source.

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Devotees of love of money ... do not feel its stench, but if they were behind, they would have felt ... (St. John Chrysostom , 48, 110). A source.

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... Whoever lends money to someone and has a debtor who has not yet paid the debt, he always thinks and raves about his debtor in a dream, and at home, in the square, and in bed; the love of money does what the debtor, along with money, is constantly inherent in the soul of the lender (St. John Chrysostom , 49, 471). A source.

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The silver lover ... attacks everyone, absorbs everything, like hell, walks everywhere, as a common enemy of the human race. He wants that there is not a single person, that he alone possesses everything (St. John Chrysostom , 50, 321).

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... What is gold but shaving? And what is silver but straw? Like straw, the fire of lust ignites, and gold, like clay, defiles its possessor (St. John Chrysostom , 50, 426). A source.

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... If you want to bring to shame ... the soul of a silver lover, you will find that she, like clothes that are eaten by thousands of worms and on which there is not a whole place, is all also exuded by cares, rotten and rusted from sins (St. John Zlatoust , 50, 494). A source.

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... If someone in a rage, having stolen a sword from someone, stabbed himself with it, then who would have suffered evil, is it the one who has stolen the sword, or the one who stole? Obviously the one who kidnapped. So we must judge the theft of property. Truly the wealth for the silver lover is the same as for the crazy sword, and even much more harmful. The madman, having taken a sword and inflicted a mortal blow, is freed from madness and does not receive another blow; and the silver lover receives countless, severe wounds every day (St. John Chrysostom , 50, 534).

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There is no crazier man who is subservient to wealth. Overcome, he presents himself as master; Being a slave, considers himself a master; bound by bonds, rejoices; reinforcing the fierceness of the beast, having fun; being held captive, triumphs and rides; and seeing a dog freaking out and attacking his soul, instead of tying him up and starving him, he delivers plenty of food for him to attack him even more and be even worse (St. John Chrysostom , 50, 534).

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Truly love of money is the most terrible of all passions. Hence the tomb raiders, the murderers, the war and the battle, the evil of all kinds, whatever you call it. And such a person, a “silver loving man,” is always useless everywhere, whether he happens to be in command of the army, or to rule the people. And it happens like this not only in public affairs, but even in private ones (St. John Chrysostom , 50, 806–807).

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... There is nothing more lawless than silver-loving ... Such a person also sells himself and becomes the common enemy of the universe when he mournes that the earth does not bring gold instead of ears and that there are sources instead of mines, mountains instead of precious stones; he looks indignantly at fertility, is sad at the sight of the common good, turns away from any business through which money cannot be acquired; everything suffers when it is possible for him to receive at least two small coins; He hates everyone, the poor and the rich; the poor because they would never come to him to beg; rich for the fact that he does not have their wealth. He thinks that everyone has taken possession of his property, and as though offended by everyone, he is indignant at all. He does not know contentment and satiety, he is the most unfortunate of all (St. John Chrysostom , 50, 807).

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... "Savage love" makes people crazy and reckless, shameless and dogs, or rather, meaner and the dogs themselves, and from the dogs makes demons (St. John Chrysostom , 50, 813).

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... No one will sin if he calls the lover of money phobes (St. John Chrysostom , 50, 816). A source.

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The money-lovers are afraid that someday that which has entered unrighteously has not left their house legally. They tremble for all smallness, are angry, annoyed against domestic and strangers. Alternately, cowardice, then fear, then rage seizes them, and they, as if moving from a cliff to a cliff, every day expect what they have not yet received. As a result of this, they do not enjoy what they have, both because they are not sure of their safety, and because they rush with all their thoughts to what they have not yet received. And as he constantly thirsty for thirst, even drank countless springs, does not feel pleasure, because he is not saturated, so the silver lovers not only do not feel pleasure, but are even more tormented by the more they receive wealth, since their lust has no limits. Such is the real state of the lovers of money! (svt.John Chrysostom , 50, 816–817).

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... Loving money is true darkness, since it prevents one from seeing things, what they are in themselves, and presents them in a different form ... (St. John Chrysostom , 50, 834–835).

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Notice this, you lovers of money, and think about what happened to the traitor <Jude>? How did he lose his money and sin and destroy his soul? Such is the tyranny of love of money! He didn’t take advantage of silver, either present life or future life, but he suddenly lost everything and, from them themselves the High Priests who bribed him> got a bad review, strangled himself (St. John Chrysostom , 50, 848).

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When you are in slavery, then decide on everything, if only someone promised you freedom. And being captives of money-loving, you don’t even think of freeing yourself from this bitter slavery (St. John Chrysostom , 50, 886).

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Anyone who wants more can stop at nothing; but he wants more because he loves vain glory (St. John Chrysostom , 51, 183).

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Loving money outraged the whole universe; everything got in a mess; it removes us from the blessed service to Christ (St. John Chrysostom , 51, 270).

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... If there wasn’t even a devil, if no one was against us, and in this case, countless ways from everywhere lead a silver lover to hell (St. John Chrysostom , 52, 77).

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... Saying love, you say, the devil inspires. Run away from him and do not accept him, man! Indeed, if you see that someone is throwing out impurities because of some kind of fence and that (the other one), seeing how they are dousing him, is standing and taking everything on his own head, you will not only regret it, but you will still resent him and say that he is rightly suffering. And everyone will say to him: “Do not be insane,” and not so much will blame the one who quits as the one who accepts. Meanwhile, you know that the love of money from the devil; you know that it is the cause of countless evils; you see that the devil throws unclean and shameful thoughts like dirt, and with a naked head, accepting his uncleanness, you don’t think about how, if you should have stepped back a little, get rid of all this. Like if he were outside, he would get rid of dirt,John Chrysostom , 52, 77).

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I am not surprised at those who neglect (money), but (surprise) at those who do not neglect. This is a sign of a soul full of extreme laziness - a soul that is no different from flies and mosquitoes, tied to the ground, wallowing in the mud, not representing anything great (St. John Chrysostom , 52, 78).

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Due to the love of money, the laws of nature were perverted, the unions of kinship were shaken, the rights of being itself collapsed. A source.

The power of money has armed its hands not only against the living, but also against the dead; it is impossible to reconcile oneself with the money-loving ones even by means of death, but they, having broken the tombs, extend the evil hands and to the dead bodies and are not freed from life from their evil intentions. No matter what you encounter, whether it’s bad in the house, or at the parties, in the courts or in government places, in royal houses or anywhere else, you can notice that all this arose from loving love ... This evil filled all with blood and killings, it ignited the hell fire, it made the cities become no better, but even much worse than the desert. From those who make robberies on the roads, you can still protect yourself, as they do not always attack; and those who do the same among cities are so worse than the first ones, how much more difficult it is to protect oneself, since they, with all their insolence, dare to do such things as the former produce secretly. The money-lovers, having brought to the union with themselves those laws that were passed with the aim of abolishing their craftiness, filled the cities with many murders and crimes. Tell me, is it not killing, and is it even worse than killing - to bring the beggar to hunger, to imprison him and, together with hunger, to subject him to torment and countless tortures? Although you do not do it yourself, you serve as the reason for this work and do it more than those that serve you. The killer once sticks a sword and, having caused a short-term pain, does not continue further torment; and you, making your slander, insults and mischief and the very light for him darkness and forcing you to wish death a thousand times, think how many deaths you cause him instead of one? And the worst part is that you are not robbing and abusing because so that poverty oppresses you and causes hunger, but in order to gut the horse’s reins, the roof of the house and the capitals of the pillars more. And what all this cannot be worthy of hell when you brother, who along with you became a participant in indescribable blessings and is so honored by your Lord, plunges into countless calamities to decorate stones, a platform and dumb animals that are not aware of this decoration? And you have a dog in great care, and a person, or rather Christ, is condemned to extreme hunger for the sake of the dog and all that has been said. What is worse than such indifference? What is worse than such lawlessness? How many fire rivers will be needed for such a soul? (svt. when are you a brother who, along with you, has become a participant in indescribable blessings and is so honored by your Lord, you plunge into innumerable calamities to decorate stones, a platform and dumb animals that are not aware of this decoration? And you have a dog in great care, and a person, or rather Christ, is condemned to extreme hunger for the sake of the dog and all that has been said. What is worse than such indifference? What is worse than such lawlessness? How many fire rivers will be needed for such a soul? (svt. when are you a brother who, along with you, has become a participant in indescribable blessings and is honored so much by your Lord, you plunge into innumerable calamities to decorate stones, a platform and dumb animals that are not aware of this ornament? And you have a dog in great care, and a person, or rather Christ, is condemned to extreme hunger for the sake of the dog and all that has been said. What is worse than such indifference? What is worse than such lawlessness? How many fire rivers will be needed for such a soul? (svt. What is worse than such indifference? What is worse than such lawlessness? How many fire rivers will be needed for such a soul? (svt. What is worse than such indifference? What is worse than such lawlessness? How many fire rivers will be needed for such a soul? (svt.John Chrysostom , 52, 614-615).

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It is not so fatal to drink wine as a passion for money; there harm is limited to illness and ends in insensibility and death of the drunkard himself, and here it extends to thousands of souls, everywhere it initiates various attacks (St. John Chrysostom , 52, 654). A source.

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As one who drinks wine, the more he drinks the cups, the more he desires them, and the one who loves money, the more he buys, the more he inflames the flame of passion and the more he thirsts (St. John Chrysostom , 52, 654). A source.

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As a drunken body is blue and relaxed, the silver-lover’s soul is the same, or rather, his body is not free from this disease, but is more susceptible to it, because worse wines eat up and gradually deplete his worries, anger, insomnia. Obsessed with drunkenness, he can sober up at night, and the lover of love is drunk constantly (St. John Chrysostom , 52, 655).

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Whether I begin to talk about those who are constantly in bondage, or who are obsessed with a long-term illness or are struggling with hunger, or about someone else, I cannot say about anyone that he suffers as much as silver loving people. What could be worse - to appear to be hateful to everyone and to hate everyone, never treat anyone well, never be full, always endure thirst, constantly fight hunger, which is much harder than usual, have daily sorrows, never be in a healthy mind, constantly be in excitement and anxiety? All this, and even more than that, is carried by the silver lovers; in the case of profit, at least they got and own everything, they don’t feel any pleasure, because they want more, and in case of damage, at least they lost one obol, they imagine that more misfortune did not happen to anyone, as if they had lost their very life. What word can portray this evil? And if such is the fate of the silver-lover, then think what awaits him after death: deprivation of the Kingdom, hell’s torment, eternal bonds, outer darkness, poisonous worm, gnashing of teeth, sorrow, crowding, fiery rivers, never dying cave ... (svt .John Chrysostom , 52, 656).

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... The silver lover is hateful not only because he despises those living in poverty, but also because he himself gets used to cruelty and inhumanity, as well as despises money for the poor and is kind that he is merciful and philanthropic (St. John Chrysostom , 52, 748 ) A source.

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... You have tied yourself with chains of love of silver, but allow yourself by fulfilling the commandment of love for the poor (St. John Chrysostom , 52, 974).

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... <Lavishness> brings devotees to him in a state no better than that in which they produce metals (in mines). Just as these, being constantly imprisoned and tied up, work without any benefit, so those hiding in the den of love of money, without any outside coercion, spontaneously subject themselves to torment and impose insoluble bonds on themselves. Convicts (to work in mines), at least during the evening, are released from labor; and they, day and night, dig over their despicable metals. Moreover, the first measure of their hard work was determined, and the latter do not know the measure, but the more they dig, the more they feel dissatisfaction. But these, you say, work involuntarily, and those voluntarily? The more serious their illness is that they cannot even free themselves from it without feeling disgust at their disastrous state. Like a pig in the mudJohn Chrysostom , 53, 232).

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Nothing, in fact, causes such abuse as loving love of money; nothing causes poverty anymore, whether it will be with the rich or the poor, because this grave disease originates in the souls of the poor and increases their poverty (St. John Chrysostom , 53, 233).

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It is impossible to love together silver and soul ... (St. John Chrysostom , 53, 233).

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It is impossible, truly impossible, for a loving man to ever see the face of Christ; this is one of the impossibilities. Loving money is the root of evil (St. John Chrysostom , 54, 273).

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... Loving money is not only about loving a lot of money, but also about loving money. To desire more than necessary is a great love of money. Did the talents of gold persuade the traitor? Only thirty pieces of silver, for thirty pieces of silver he sold the Bishop (St. John Chrysostom , 54, 273).

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Compartments of this passion; it gives birth to the following diseases: makes it ungodly, leads to oblivion of God, despite His innumerable blessings. Compartments, please: (this passion) is not unimportant; it is capable of producing thousands of fatal deaths (St. John Chrysostom , 54, 273). A source.

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... Free ourselves and quench our addiction to money in order to inflame the desire of heaven in ourselves. After all, these two aspirations cannot be combined in one soul (St. John Chrysostom , 54, 695).

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... Silver loving ... rampaging and losing their temper. And if you reveal their soul, you will find it so arranged: it is armed not with one sword and not two, but countless. She does not recognize anyone, but is furious at all, attacks everyone, barks at all; it does not kill dogs, but human souls, and loudly spews blasphemy against heaven itself (St. John Chrysostom , 54, 747–748). A source.

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... Just as a strong fire, being thrown into the forest, subverts and devastates everything, so this passion of “love of money” destroys the universe (St. John Chrysostom , 54, 748).

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... It is impossible for a silver lover to be together and devoted to pleasure, because he is afraid that gold does not decrease, so that the treasures do not become impoverished. Watch, it says, suspect everyone - both slaves and friends; be the guardian of another. If you see that the poor are starving, don’t give him anything, but if possible, take off even his skin. Break oaths, lies, swear, blame, slander and, at least you had to go into the fire, undergo a thousand deaths, die of hunger, fight the disease, do not refuse. Isn’t such laws prescribing love of money? Be impudent and shameless, arrogant and rude, criminal and dishonorable, ungrateful, insensitive, unfriendly, implacable, ruthless, patricide, more of a beast than a man. Surpass every serpent with severity, every wolf with predation; transcend animal cruelty. At least you should become so evil as a demon, do not refuse; do not know beneficence (sv.John Chrysostom , 54, 754).

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The passion of silver love longs for profit, but is healed by alms when repentance comes (St. John Chrysostom , 54, 914). A source.

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Let the love of money not ignite and possess (you), but let this crazy passion be burned and exterminated by spiritual fire, let it be cut off by the sword of the Spirit. This is a good sacrifice, for which a priest is not needed, but only he who brings it is a beautiful sacrifice, which is performed on earth, but is immediately accepted in heaven (St. John Chrysostom , 55, 106-107).

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We will neglect money so as not to neglect our souls (St. John Chrysostom , 55, 172). A source.

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The soul, once captivated by the passion of love of money, is not easy and will not soon fall behind and do and say things that anger God, like the work of another gentleman who commands to do everything contrary to God (St. John Chrysostom , 55, 535).

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Money should be owned, as befits masters, not slaves, so that it rules over them, and they did not rule over us (St. John Chrysostom , 55, 564). A source.

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As for the raving knife, the wealth for the silver lover, or even much worse ... The raving one, grabbing a knife and stumbling upon it, is freed from rabies and will not receive another blow. Meanwhile, the silver lover, receiving more serious wounds every day, not only does not get rid of rabies, but also strengthens it, and the more he gets wounds, the more he gives himself reasons to receive new, even more serious blows (St. John Chrysostom , 55 , 594). A source.

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Those who love money will not only not love enemies, but will hate friends as well. Such a person knows neither kinship, nor remembers friendship, nor spares age, nor has a friend. He is hostile to everyone, and above all others - to himself, not only because he is destroying his soul, but also because he is exhausting himself with countless cares (St. John Chrysostom , 55, 597-598).

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... Irritations of other passions are planted in human nature, as if the innate ones have beginnings in us, in some way merged with the flesh and, being almost modern with the birth itself, precede the distinction between good and evil, and although at first they entice a person, they still take a lot of work defeated.

But this disease (loving love), coming later, is imposed on the soul from the outside, it is easier to warn against it and reject it; and when left in negligence and once crept into the heart, it is more fatal than all, and it is more difficult to drive it away. For it becomes the root of all evils, bringing diverse causes to vices (St. John Cassian , 56, 84–85). A source.

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The disease of money-lovingness, once accepted, is ejected with great difficulty. Therefore, this disease should not seem to anyone unimportant, which could be neglected; how easy it is to evade it, so that when it is dominated by anyone, it barely allows you to use medicines for healing. For it is the reservoir of vices, the root of all evils and becomes the indestructible instigator of evil (St. John Cassian , 56, 86–87). A source.

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... With the multiplication of money, the frenzy of passion <money> also increases. Then a long life is promised, an old age, various and prolonged infirmities that cannot be tolerated in old age, unless more money is made in youth. Thus it becomes a miserable soul, bound by serpentine bonds, when the poorly collected estate wants to multiply with indecent diligence, generating for itself an ulcer that is cruelly inflamed and completely occupied with the thought of profit, sees nothing else with its gaze of the heart, as soon as it comes from to get money ... Because of this, one will not be afraid to allow the atrocity of lies, false oaths, theft, violate fidelity, and ignite harmful anger. If somehow he loses hope for profit, then he’s not afraid to violate honesty, humility, and like others’s womb, so to him gold and the hope of self-interest becomes in everything instead of God. Therefore, the holy Apostle, referring to the harmful poison of this disease, called it not only the root of all evils (see:1 Tim. 6, 10 ), but also by idolatry, saying: put to death ... covetousness (Greek love of money), which is idolatry (cf. Col. 3, 5 ). So, you see, to what vice this passion gradually grows, so the Apostle calls it idolatry, because, having left the image and likeness of God (which should be kept reverently serving God), he wants to instead of God love and store images of people printed on gold (St. John Cassian , 56, 88).

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... If we want to legally pursue a spiritual deed, we must also drive this destructive enemy from “our love of money” from our hearts. How to defeat him, great effort is not required, so to be defeated from him is dishonest and inglorious. For when a strong man strikes, then although deposition is pain and regret about the loss of victory, nevertheless, in some way there is consolation for the defeated in the strength of the enemy. And if the enemy is not strong and the fight is weak, then, over deposition disease, shame is more humiliating and dishonor is inflicted more heavily than damage (St. John Cassian , 56, 95–96).

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... The warrior of Christ until then will be a victor, safe and free from any attack of passion, until this indecent spirit sows in our heart the beginning of this lust for "lust". Therefore, as in all kinds of vices, it is generally necessary to observe the serpent's head, so it is especially necessary to be careful in this. If it is let in, then, having strengthened itself from its food, it will itself initiate a severe fire. And therefore, not only must one be afraid of acquiring money, but also the very desire itself must be driven out of the soul. For it is not so much necessary to avoid the deeds of the loving, as the very passion to uproot this passion. For lack of money will not bring us any benefit if the desire to acquire money remains in us (St. John Cassian , 56, 96).

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... As the Gospel word (see: Matthew 5, 28 ) considers uncleaned by the body to be unclean, so it is possible to be condemned as an unencumbered by the weight of money, as loving in heart and mind. For they did not have only the chance to have, but not the will, which God always crowns more than necessity. For it is regrettable to endure the disadvantages of poverty and nudity, and lose their fruits from the vice of futile desire (St. John Cassian , 56, 96–97).

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Silver-lovers are venerated by lepers with their minds and hearts, like Gehazius (see: 2 Kings 5, 27 ), who, having desired mortal money of this world, was struck by an ulcer of unclean leprosy. This serves as an obvious example to you that every soul defiled by passion is struck by the spiritual leprosy of vices, and the impure before the Lord is subject to eternal damnation (St. John Cassian , 56, 98). A source.

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A perfect victory over the love of money is gained in order to prevent the spark of desire of any and the slightest acquisitions from remaining in our heart, in the belief that we will no longer be able to extinguish it if we give this spark to us at least ( St. John of Cassian , 56, 99). A source.

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That love of money is outside nature, it is clearly visible; because it does not have a main principle in us, it is not conceived from matter that would relate to the participation of the soul, or the flesh, or the essence of life. For it is known that nothing belongs to the consumption or needs of our nature, except for daily food and drink; all other things, with whatever diligence and love are stored, are alien to human need, as is evident from use in life itself (St. Ava Serapion, 56, 245). A source.

* * *

... From love of money <law> lies, deceit, theft, treachery, greed for self-interest, perjury, violence, inhumanity, predation ... (St. Avva Serapion, 56, 254).

* * *

... Whoever does not provide the necessary for the poor and who saves his money by incredulous stinginess, prefers the commandments of Christ, falls into a vice of idolatry, because love of the worldly substance prefers the love of God (St. Avva Khresner, 56, 384). A source.

* * *

If you worked in the poison of avarice, the root of all evil (cf .: . 1 Tim 6, 10 ), and, turning to her all the feelings, leads to such a frenzy that vdaeshsya in idolatry, then answer him bogopredannym word: the Lord my God worship , and I will serve the One (cf. Matt. 4, 10 ). And the action of the poison will end, and you will completely sober up (St. Isidore Pelusiot , 60, 244).

* * *

If it were possible to take money with you upon death, even though in this case they would not have had the prices that were clouded by the jewels there, they would at least be something that could bring you some kind of shadow consolation. If this is not possible, but there is an opportunity to exchange them, wasting for alms, but most of all you have this opportunity, which does not have an imaginary specious pretext - children, then it is better to do what is necessary by arbitrariness (St. Isidore Pelusiot , 60, 308). A source.

* * *

Out of this love for money - enmity, fights, wars; from it murders, robberies, slander; from it not only cities, but also deserts, not only inhabited countries, but also uninhabited ones breathe blood and killings. And the sea was not saved from this evil, but even there it rages with great fury; because the sea is besieged by sea robbers, inventing some new way of robbery. Out of love for money, the laws of kinship were transformed, the charters of nature were shocked, the rights of the essence itself were violated; because this crafty and criminal love, not only for the living, but also for the dead, arms the hands of the grave diggers, who do not give freedom to their freedoms to those who are freed from this life. And no matter how angry one finds in the people's assemblies, or in the courts, or in the houses, or in the cities, he will see in them processes of this root. But why bother myself? All the harm of this disease and everythingIsidore Pelusiot , 60, 413-414).

* * *

... <Lavishness is like> some woman ... beast-like, breathing flame; instead of the hair on her head, thousands of snakes, constantly hissing and spewing deadly poison, and thousands of her hands, equipped with claws that torment one, throws arrows at others, and tears money out of others, and thousands also have their mouths because they are not threatening and not only slanders, but also flatters, and slavishly talks, and swears falsely, and invents thousands of prepositions for silly profits; and her eyes do not naturally look, not respecting anyone, neither friend, nor brother, nor relative, nor benefactor, but showing something harsh, cruel, ferocious, inhuman, fire-bearing in herself. For it does not look at the property of things, does not take into account that often, setting in motion thousands of funds, it transferred money into the hands of enemies, why it captured thousands of sins in its capture. And her hearing is blocked so much that she hears neither requests, nor sighs, nor complaints, nor curses. But to have wings (which means satiety) is so unusual for her that not a single sane person ascribes to her even legs. For she does not know how to step from the captive to her to move to another place, but, laying her hands on everyone, being heavier than any iron and lead, she sits motionless, takes everything, robs everyone, never saturates, but a lot of what she collects turns into food wider and wider to the divorced fire and the end of what is taken makes the beginning of taking more (pr.Isidore Pelusiot , 61, 18–20).

* * *

... Having imagined in the mind all the evil qualities of this love, namely that it is brutal, unpleasant, breathes fire, insatiable, blind, deaf, hateful, bad, god-hating, irreconcilable, impregnable, indomitable, because both on flattery and on he doesn’t give up the service, but then he’s more furious when they’re most of all serving her, most of all we’ll set everything in motion so as not to be caught. For it is easier not to be caught than to be caught fleeing. And if we are caught, then we will exert all our strength and, calling on God's help (without it, it is impossible to free ourselves from such captivity, and many are in danger that there will be no return from this captivity), we will cease to want profit, and what is collected either suddenly or little by little, we will distribute to those in need. Here is the only way to get rid of such captivity! (St. Isidore Pelusiot , 61, 20-21).A source.

* * *

That thousands of storms revolt in the soul of a silver lover - this is not unknown to everyone; and that, among so many storms, the soul does not feel comfort, satiety, freedom, or anything else like that, overwhelmed by many winds - this is also known. Therefore, who will choose such a life in which cliffs, animals, whirlwinds, waves are everywhere, but there is no joy and peace at all? (St. Isidore Pelusiot , 62, 450).

* * *

Not from me, but from the very nature of the matter, find out that if you come up with thousands of ways to acquire money, you will not find satiety; because satiety is irreconcilable with these methods, but reconciles, gets used to and gets along with the ability to be content with little and need little. Therefore, stop chasing the unattainable; satiety, if you chase after it, is not given into your hands; and if you don’t chase, it comes by itself, generating not only peace, but also joy (St. Isidore Pelusiot , 62, 463-464).

* * *

The sea is not filled, taking in many rivers, and the lust of a silver-lover is not saturated with the property already collected; he doubled it - and doubled again wants to double; and never ceases to double until death ceases this useless work (St. Nil Sinaisky , 90, 256). A source.

* * *

... It is impossible that in one house there was a lot of money and love, and one did not harm the other (St. Isaac the Syrian , 58, 229). A source.

* * *

Do not say that you collect money for the poor, for two widowhood mites bought the Kingdom of Heaven (St. John Climacus , 57, 131).

* * *

Loving money is the worship of idols, the daughter of unbelief, the forgiveness of oneself for their infirmities, the predictor of old age, the harbinger of hunger, the fortuneteller of rainlessness (St. John Climacus , 57, 131). A source.

* * *

The one who conquered this passion <money> compartment of care; and the one bound by her never prays purely (St. John Climacus , 57, 131).

* * *

The love of money begins under the guise of giving charity, and ends with hatred for the poor. The silver lover is merciful while collecting money, and as soon as he saved it up, he squeezed his hands (St. John Climacus , 57, 132). A source.

* * *

The waves will not leave the sea, and the silver lover will not leave anger and sadness (St. John Climacus , 57, 133).

* * *

There is a demon of love of money, which often takes on the hypocritical image of humility (St. John Climacus , 57, 190). A source.

* * *

Faith and estrangement from the world is the death of love of money ... (St. John Climacus , 57, 210). A source.

* * *

Just as those with shackles on their feet cannot walk comfortably, so those who collect money cannot ascend to heaven (St. John Climacus , 57, 213). A source.

* * *

Love of money is the food of passions, because it supports and grows a comprehensive self-pleasing lust (Avba Falassiy, 91, 315).

* * *

The passion of love of silver is revealed if someone always accepts with joy, but gives with sadness. This cannot be truly economical (St. Maximus the Confessor , 91, 226).

* * *

... Anyone who craves money is condemned as a silver loving man, even if he had absolutely nothing (St. Simeon the New Theologian , 77, 235). A source.

* * *

Who ... loves to indulge in love, he ... becomes a beast for his fellow man (St. Nikita Stifat , 93, 84).

* * *

... Passion, generated by love of love, is made invincible by unbelief in the Divine Providence. The one who does not believe in Providence, relies on wealth for his hope. Such, although he hears the Lord’s words, it’s more convenient to have a velbud through ears to pierce, not less rich in introducing into the Kingdom of God ( Matthew 19, 24 ), but imputing the Kingdom, and the Kingdom of Heaven and eternity, and lusts for earthly and fluid wealth which, and when it is not in the hands of those who long it, by the very thing that is longed for, the greatest does harm. For those who want to be rich fall into temptations and nets of the devil, as Paul says (cf. 1 Tim. 6, 9) It, and when it is inherent - it is in the hands, at home - shows its worthlessness by the fact that, despite its presence, it is still thirsty for the unreasonable, which even experience does not wise. For this unhappy passion is not from the poor, but rather the poor (feeling of poor) from her; she herself is from insanity, according to which it is very righteous from the common Lord of all sorts of Christ that he receives a name that destroys its granaries and creates great ones (cf. Luke 12, 18 ). For how mad is he who, for the sake of things, who can’t bring anyone who is incapable, because he doesn’t have someone’s stomach out of excess ( Lk. 12, 15 ) —the most useful thing to betray for such things (St. Gregory Palamas , 93, 288–289) .

* * *

Those who want to get rich fall into adversity and networks, which their very desire for enrichment prepares for them. A source.

The first fruit of this desire is a multitude of cares and cares that divert the mind and heart from God. The soul, little, cold, carelessly engaged in God, gets rude and falls into insensibility; the fear of God is erased in it; the memory of death departs from it, the mind becomes dark and ceases to see the Providence of God, from which faith is lost; hope, instead of being affirmed in God, turns to an idol, leading to his foot and love. Then a person dies for virtues, indulges in lies, deceit, cruelty, in a word, to all vices, and falls into perfect perdition, becoming a vessel of the devil. The root of all evil is love of money, as containing the cause and reason for all sins (St. Ignatius Brianchaninov , 39, 145). A source.

* * *

The root of all sins ... there is love of money ... Because of the love of money, Judah committed a terrible crime between human crimes: he betrayed the Lord. Because of the love of money, innumerable atrocities are committed: the laws of God and the state are violated, the truth is violated, injustice is protected, the poor is oppressed, his bribe is enriched for death. The heart of the silver lover closes for mercy, and he deprives himself of the grace of God, or the salvation that is bestowed by one gracious (St. Ignatius Brianchaninov , 41, 375). A source.

* * *

The brother asked the elder: “Bless me to have two goldmaids in me because of the weakness of my body.” The elder, seeing his will, said: "Have it." The brother returned to his cell, and began to disturb his thoughts: did the old man bless him with money, or not? Having risen, he again came to the old man and asked him: “For God's sake, tell me the truth, because thoughts confuse me about two goldmailers.” The elder answered: “I saw your will to have them, therefore, I told you:“ Have them ”, although it is not useful to have more than what is needed for the body. Two goldmailers make up your hope, as if God had not minded about us. But it can easily happen that you lose them, then your hope will perish. Put your hope in God because He cares for people ”(106, 460–461). A source.

* * *

A certain monk in Nitria, more frugal than stingy, forgetting that our Lord Jesus Christ was sold for thirty pieces of silver, accumulated a hundred goldmailers, engaged in weaving the canvas. The monk died, the goldmailers remained. The brothers gathered for advice on what to do with the money; there lived about five thousand monks, each in a separate cell. Some offered to give money to the poor, others - to give to church , some - to give it to relatives. But Macarius, Pamvo, Isidore, and other holy elders, by the action of the Holy Spirit dwelling in them, determined: bury the money with their master and at the same time say to the deceased: let your silver be with you for destruction (cf. Acts 8, 20) This event caused such horror and fear on all the monks of Egypt that from that time they recognized for having a grave misconduct to have even one goldwoman in stock. The action might have seemed cruel, but the figures were only an instrument of the Holy Spirit (106, 461–462). A source.

* * *

The elders told of a gardener who, processing his garden, distributed everything he earned to charity, and kept only what was necessary for food. Subsequently, Satan put an idea into his heart: “Save yourself some money so that you will be able to meet your needs when you grow old or suffer from illness.” He began to save and accumulated a clay vessel with coins. After that, it happened to him to get sick: his leg began to rot. He spent the accumulated money on doctors, but the doctors could not give him any help. An experienced doctor visited him and told him: “If you do not dare to cut off your leg, then it will all rot”. A day was set for clipping the legs. A source.

On the night before the operation, the gardener came to his senses, began to repent of his deed, sigh and cry, saying: "Remember, Lord, the alms that I used to give when I worked in my garden and used the money I earned to serve the sick." When he said this, the Angel of the Lord appeared to him and said: “Where is your chosen object of your hope?” The gardener, then realizing what his sin consisted of, answered: “Lord! I have sinned, forgive me! From now on I will no longer do so. ” Then the angel touched his leg, and she was immediately healed. The doctor, having come the next morning with tools to cut off his leg, did not find the gardener at home. When he began to find out where he was, he was told that he had gone to work in the garden from early morning. The doctor, finding a gardener digging the earth in the garden, glorified God, who instantly granted healing from the disease,A source.

* * *

Once, a deacon from Jerusalem came to Saint Epiphanius, the archbishop of Cyprus, and told of John, the bishop of Jerusalem, that he, by love of money, was saving money, but he did not give alms to the poor. Hearing about this, Saint Epiphanius sent a message to Bishop John, in which he urged him to be merciful to the poor. But he did not pay any attention to this message.

Many years passed, and one day Saint Epiphanius told one of his disciples: "Let us go, child, to Jerusalem, we will soon return from there." We arrived in Jerusalem, bowed to the holy places, and then Saint Epiphanius, coming to the bishop, asked him: "Father, receive me at home." The bishop placed at the disposal of Saint Epiphanius a beautiful house and every day he called to visit him, but he still did not take care of the poor, and they grumbled at him. Seeing this, Saint Epiphanius told the bishop: "Give me, Father, any silver for distribution to the poor." John brought him a lot of silver. Saint Epiphanius told him: "Give me some more." John said, "It will be from you." Epiphanius continued: “Well, give me at least some slaves to serve!” The bishop did not refuse this. Epiphanius then, taking five hundred coins of silver, began day and night to distribute them to the needy.

Some time passed, and the bishop said to Saint Epiphanius: "When will you pay me your debt?" - "Be patient a little, Father, I will give everything to you." After some time, the bishop was already urging his money. He grabbed Epiphanius by the clothes and shouted: “You will not leave me, my husband is evil and cunning! Give me my silver! ”And for two hours he shouted at Saint Epiphanius and annoyed him. Everyone present at the same time, hearing audacious blasphemy against the saint, became discouraged and fearful. Epiphanius, seeing such a passion, blew in the face of Bishop John, and he immediately went blind.

Horror seized everyone. Then the bishop came to his senses and, falling at the feet of the old man, began to beg him to pray to God for him and restore his sight. Saint Epiphanius said: "Go to church and pray at the Honest Cross to the Lord, so that He will return your sight." The bishop did not depart from Saint Epiphanius and did not cease to ask him for forgiveness. Pitying, the holy elder laid his hand on him, and the bishop opened his right eye. Then the bishop began to ask for healing and the left eye, but Saint Epiphanius told him: “This is not my business, child, but God. God shut your eye; He will open; and He gave you a lesson in order to save you from lust for love ”(112, 516–518).

* * *

Once Saint Nifont saw a man followed by many beggars, asking for alms from him, but he did not even look back at them. Then Nifont approached the guardian angel of this man and asked: “Tell me, does this man have many possessions?” “He has a lot and countless wealth,” answered the Angel, “but the silver loving man is ready to die because of a dime. He also beats his slaves, starves, and imposes excessive work. ” Nifont said: “Can it be that conscience does not reproach him for leaving the poor?” The angel replied: “Listen to me, Nifont, I will tell you the reason for this: a dark demon comes to him, confusing him and saying:“ Here you are old and you fall into a disease, so don’t give your property to anyone. Otherwise, when you are in need, then you will begin to repent and say that in vain I gave out my estate to the poor, but it will be too late. " And thus a demon seduces him, damaging such thoughts. But he obeys them, and remains stricken, and he does not have mercy on the poor. ” That man soon really fell into a disease, and his illness was cruel. He spent all his estate on doctors, but did not get any benefit, and his illness intensified even more. And, having suffered so many days, he died, it is said, both in soul and body. Let the rich merchants remember this and abandon their greed (112, 893–894).

* * *

In Alexandria there lived one virgin, she had a humble appearance, but in her soul she was stingy, grumpy and extremely addicted to money, more gold-minded than Christ-loving; from her property she never served the beggars a single small coin. Despite the many exhortations of the holy fathers, she did not change and was drawn to wealth. She had relatives, and she took her sister's daughter to be raised. She promised her property day and night, rejecting heavenly love. And this is one of the deceptions of the devil, when he gives rise to the disease of covetousness in a person under the pretext of kindred love ...

This virgin wanted to cure Saint Macarius from the illness of covetousness. He worked stones in his youth. So he came to her and said: “I have come across precious stones - emeralds and yachts, but I don’t know if they are stolen or not. The owner sells them for five hundred gold coins. If you want to buy them, give me that money. You can use stones for outfits for your niece. ” Rejoiced, she fell at his feet and said: "Do mercy, do not give them to anyone." The saint invites her to go to him and see, but she did not want to, but immediately gave the money so as not to see the person who was selling them. He, taking the money, used it for the needs of the almshouse. A long time passed, and the virgin was ashamed to remind him of the stones, because St. Macarius was highly respected in Alexandria. Finally, when he saw him in the church, he said: “Where are those stones, for which we gave five hundred chervonets? ”He answered her:“ That very day you gave me the money, I bought these stones, and if you want to see them, come to my strange house. If you don’t like the stones, take your money back. ” The virgin went with joy. The hospice house had two branches. Women were placed in the upper, and men in the lower. Saint Macarius leads her into the gate and asks: “What do you want to see first: yachts or emeralds?” “What do you want,” she replied. Macarius leads her upstairs and, pointing to the women who are crippled, blind, says: “Here are yachts!” Then he leads downstairs and, pointing to the same men, says: “And here are the emeralds!” And I believe that the most precious stones are nowhere to be found! If you don’t like them, take the money back. ” The ashamed virgin went out and, coming home, fell ill from great sadness, lamenting, that she did a good deed not out of love for God, but against her will. Repenting, she then thanked the old man for a long time (101, 17–21).A source.

Content

From publishers

Foreword

Introduction

Hagiology / Hell / Angels / Antichrist / Anthropology / Apologetics / Vigil / Poverty / Disasters / Atheism / Silence / Conversations / madness / Carelessness / Impartiality / Dispassion / Fearlessness / Shamelessness / dishonors / senseless / Good Earth / Good true / reverence Thanksgiving / Grace / Prosperity / Prudence / goodness of God / Charity / Piety / Bliss / Middle / Fornication / richness / knowledge of God / Bogovidenie / Incarnation / Bogoedinenie / Seeking God / about God / Worship Sources / communion with God / God forsakenness / apostasy / knowledge of God / Mother of God / Theology / contemplation of God / Bogougozhdenie / Bogoupodoblenie / Wakefulness / Disorders / Marriage / Abuses [spiritual] / Widowhood / Keeping Faith / Vi'denie / Vide'nie / Wine drinking / Power / Lust / Retribution / Abstinence / war / will of God / will of the human / imagination / Theft / Vorozhba / Resurrection / Feud / Hot temper / arrogance / Arrogance Sources / Guessing / Wrath / Wrath of God / Homiletics / Persecution / Pride / Hospitality / Sin

God Gifts / Virginity / Doings / Demons Sources / Boldness [daring] / Boldness / Deacons / Doing Good Deeds / Virtue / tenets / Longsuffering of God / Friendship / Holy Spirit / Spiritual life / Soul /
Bishop / Penance [epitimia] / Heresy /
Woman / Sacrifices of God / Cruelty / Eternal life / Afterlife [beyond the grave] / Earthly life / True life/
Oblivion Sources / Concerns / Envy / Law / Law of the Old Testament / The commandments / Health / evil rancor / Schadenfreude / Slander / Abuses / Speak / Spectacles [shows] / Vision [as seeing] / Idolatry / Icon-veneration / Temptations / Confessionism / Confession / Correction [straightening up] / Trials / Truth / Healings
Slander / Oath / Greediness / Cosmology / Blasphemy / Beauty / Cross / Baptism [Epiphany] / Meekness

Laziness / Flattery / Hypocrisy / Lies / Cunning Love / Love of God / Agape / Love of God / Love of enemies / Love flesh / of Wisdom / Curiosity / Covetousness Sources / Faint-heartedness / Medicine / Revenge / Reverie / Mercy / Mercy of God / Alms / heart peacefulness / Peacefulness / Peacekeeping / Verbosity / Prayer essence of prayer—Prayer attitude—origins prayer—Degrees prayer—Purity of heart—Sobriety in prayer—Smart Prayer—Heart Prayer—Pure prayer—contemplation in prayer—unceasing prayer—Jesus Prayer—Lord's Prayer—Church praying—prayers of repentance—Tear prayer—pleading prayer—Boldness in prayer—Night Prayer—Power of Prayer—Benefits prayer—Fruits of Prayer—Prayer Rule—Temptations in prayer—feelings in prayer—Broken Prayer—beauty in prayer—Prayer for neighbors—Prayer for enemies—Prayer for the departed / Silence / Monasticism / Relics / Wisdom / Courage / Martyrdom / Torment eternal / Thoughts / Ordeal / Award / Hope / Arrogance / penalty / Pleasure / Taunts / Instructions / bosses / Disbelief / gentleness / Infirmities / Hatebarrenness / negligence / avaricious / wickedness / Poverty / Poverty spiritual sources / vow / promises of God / Grievances / reproof / Communication / Clothing / Desecration / Insult / Condemnation / Revelation of the Creator / renunciation / Despair / Hermit / Cooling / Purification / Fall / Memory / The memory of God's / flock / Shepherd essence of pastoral—image of the shepherd—care of his flock—Pastoral temptation—Responsibilities shepherd—Responsibility shepherd—Shepherding a false—Pastoral ministry / in Education / Sadness / Scriptures Holy Fathers / Food / Weeping / Flesh / exploits of Repentance Repentance essence of—Penance as a virtue of the necessity of repentance—Degrees repentance—Effectiveness repentance—True repentance—Tearful repentance —to do penance—The fruits of repentance—True repentance—repentance Time—spiritual penance / Bows / peace of mind Sources / Help of God's / Thoughts Causes thoughts—consequences of the impact of thoughts—Fighting thoughts—Revelation thoughts—Thoughts blasphemous—Wandering thoughts —of purity of thought / Reproach / care / Blemish / Obedience / Fasting What is fasting—purpose of fasting—Preparing for the fast—Measure Fasting—True Fasting—Spiritual Fasting—Fruits of Fasting—Benefits of fasting—Imaginary fast—Rejection fast / Praise of / Lust / True Righteousness / Holidays idle / Idleness / extolling beauty / Adultery / Satiety / Habit / Example / Reconciliation / addiction / Communion Communion - the gift of God—Meaning of Communion—preparation before Communion—fruits of communion—Temptations before Communion—How often should partake—unworthily communion / volition / Providence / Prophecies / Glorifying God / Simplicity / Petitions / Forgiveness / psalm / Drinking Sources / Slavery Slavery bodily—slavery spiritual / indifference / Joy / Discord / Irritability / Mind / Paradise / Repentance / split / Distraction / Discretion / Jealousy / determination / Parents / murmur / Luxury / Self-education / self-correction / Self Vanity / Arrogance / [Self-]Arrogance / Self-justification / self-deprecation / Self-denial / Self-knowledge / Suicide / Self-reproach / of self-abasement / Freedom / Wilfulness / Properties God / Sacrilege / Scriptures fertile Sacred Scripture—interpretation and study of the Scriptures—Understanding Holy Scripture—Reading of Scripture—false and daring interpretation of Scripture—negligence on the Scriptures / Priesthood greatness of priesthood service—image of the priest's—ministry of the priest—Responsibilities priest—Responsibility priest—unworthy of the priesthood—condemnation priesthood—Temptations Priesthood / Heart / Foul Language / Tribulation inevitability of sorrows—reasons afflictions—Benefits sorrows—Transferring sorrows—comfort in affliction—Thanksgiving for sorrow—reward for mourning—sorrow righteous / modesty / Glory true / popularity / Sensuality / lust / Tears / Serving God / Rumor Sources / Death Essence death—Death - the beginning of eternity—inevitability of death—Death - the end of sin and suffering—death of the wicked and the unrepentant—Death of infants—Death of soul—Fear of death—Memory of death—Preparation for the death—of temptation in the hour of death—state of the soul after death—grief for the dead / Laughter / Humility Humility - a great virtue—Signs of true humility—Types humility—humble attitude—How to get humble—fruits of humility—false humility / Indulgence / Temptation / Perfection / Conscience / Council / Contemplation / Devastate / Doubt / Compassion / Soteriology path to salvation—Salvation only—Signs of salvation—to God—The beginning of salvation is the recognition of one's sinfulness—The salvation of sinners—Tribulation on the way to salvation—Salvation is not by good works, but by repentance—salvation fellow / Gossip / Sporlivost / Justice / Avarice / Quarrels / Suffering / strangers Sources / Passion Passion - the impact of the elements of sin—Reasons passions—degrees and kinds of passions—The consequences of the passions—Hatred passions—struggle with the passions—gladly passions—Way to dispassion—the Lord heals from passions / Fear of God / Fear of human shame / Judgment Terrible / Superstition / Vanity / Judgment / Happiness / Sacrament of the Body / Theology / Patience / Smoldering / Meal / Sobriety / Trinity / Labor / Vanity Sources / Murder / Pleasure / Solitude / Jewelery mind / Moderation / Tenderness / humiliation / Despondency / Hope / Zeal / Consolation / Pharisaism / Temple / Christian / Christology of the divinity of Jesus Christ—incarnation of —Birth—Baptism—suffering—crucifixion—Resurrection—Ascension—Atonement—Salvation—Unity of / Hula / Kingdom of Heaven / Chastity / Purpose of Life / Witchcraft / Humanity / Ambition / Honor / Purity / Gluttony / Reading / Feelings / Miracles / Sheol / Jokes / Generosity / Ecclesiology / Eschatology / Youth / Language / Paganism / Fury Sources / Biographical information about the Holy Fathers

16 февруари 2020 г.:
ОЩЕ ПРЕЗ 2020 (и 2021) Г. БРИТАНСКОТО КРАЛСКО СЕМЕЙСТВО СИЛНО ЩЕ НАМАЛЕЕ - С ФОКУС ВЪРХУ ПРЕСТОЛОНАСЛЕДНИЦИТЕ. И ЩЕ БЪДЕ...

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