Home Fruit trees Daily bread. List of sins with a description of their spiritual essence

Fruit trees

Daily bread. List of sins with a description of their spiritual essence

In order not to fall into the disastrous evil of negligence, which will stop your course towards perfection and betray you into the hands of your enemies, it is necessary for you to avoid all kinds of inquisitiveness (intelligence, what is there, what is here, idleness, empty talk, staring), any attachment to anything - either earthly and any voluntary doing or doing something that I want is completely unsuitable for your condition, but on the contrary, you should in every possible way force yourself to willingly and quickly fulfill every good guidance and every command of your superiors and spiritual fathers and do every deed at that time and in the way they want.

Do not hesitate to start any business that you have to do, because the first short delay will lead you to the second, longer one, and the second to the third, even longer one, and so on. As a result, the matter begins too late and does not keep pace with its time, or is completely abandoned as burdensome. Having once tasted the sweetness of doing nothing, you will begin to love it and desire it more than doing, and satisfying this desire, you will gradually reach the habit of not doing or laziness, in which the passion of doing nothing will take possession of you to such an extent that you will even cease to realize how it is. nothing is inconsistent and criminal; except when, weighed down by this laziness itself, you again take up your affairs with all zeal. Then you will see with shame how negligent you were before this and how much you missed the proper deeds for the sake of empty and useless doing something I want to do.

This negligence, having begun hardly noticeably, penetrates into everything and strikes with its poison not only the will, instilling in it aversion from any kind of labor and from any spiritual doing and obedience, but also blinds the mind, preventing it from seeing all the unreasonableness and falsity of thoughts on which such a mood of the will rests, preventing it from presenting to the consciousness those sound judgments that would be strong to move this lazy will as soon as possible and with all zeal to fulfill due deed, without postponing it until another time. For it is not enough to do things quickly, but each work must be done in its own time, which is required by its nature, and with all attention and diligence, so that it appears in possible perfection. Hear what is written: Cursed is everyone, do the work of the Lord with negligence (Jer. 48:10). And you expose yourself to such misfortune, because you are too lazy to think about the dignity and price of the work before you, in order to induce yourself to do it in due time and with such determination, which would dispel all thoughts evoked by laziness about the difficulties associated with it, in order to divert you from it. .

May the conviction not depart from your thought that one raising of the mind to God and one humble kneeling to the glory and honor of God is incomparably more valuable than all the treasures of the world; and that every time, having driven away negligence, we force ourselves to do our due work with diligence, the angels in heaven prepare for us a crown of glorious victory; and that, on the contrary, God not only does not have crowns for the negligent, but that He gradually takes back from them those gifts that He gave before for their zealous service to Him, and finally, He will deprive them of His Kingdom if they continue in negligence, as in the parable of the called

for the evening and those who were too lazy to come said: I tell you that not a single man of those called shall taste My supper (Luke 14:24). Such is the fate of the negligent; but for those who are meticulous and force themselves without self-pity on every good deed, the Lord multiplies His gracious gifts here and prepares an eternally blessed life in His Kingdom of Heaven, as He said: The kingdom of God is in need, and the needy delight it (Matthew 11:12).

If an evil thought, intensifying to plunge you into negligence, begins to present to you that in order to acquire the virtue that you have loved and desired to have, you will inevitably raise greatest work and besides, for many days, that your enemies are strong and numerous, and you are alone and weak, that you have to do many, and great things, in order to achieve such a goal, if, I say, the thought of negligence begins to present you with all this, do not listen to him ; on the contrary, imagine the matter in such a way that, of course, you need to do things for you, but not much, that you also have to raise labor, but very little and not for many days, that you will meet enemies, but not many, but only one of which, and this one, even if against you alone, would be strong, but with the help of God, which is always inherent in you for the sake of your great hope in her, you are incomparably stronger than him. If you do this, then negligence will begin to recede from you, but instead of it, under the influence of good thoughts and feelings, jealousy will gradually enter into you, contemplating everything that is due, and will finally take possession of all the forces of your soul and body.

Do the same with respect to prayer. If, for example, an hour of prayerful labor is required to complete any sequence of the service, and this seems difficult for your laziness, then when you start this, do not think that you will have to stand for an hour, but imagine that this will continue for some quarter of an hour. , and you will stand unnoticed, praying this quarter; having stood this, say to yourself: we will stand for another quarter, this is not much, as you see; then do the same for the third and fourth quarters; and in this way you will finish this work of the ministry of prayer, not noticing the difficulties and hardships. If at times during this you happen to feel such a burden that it interferes with prayer itself, then leave the prayer for a while and then again, after a little while, take it up and finish the unfinished.

Do the same in relation to needlework, and to the deeds of your obedience. It will seem to you that there are many such cases, you are both restless and ready to give up. But do not think about this multitude of things, but reluctantly take up the first present and do it with all diligence, as if there were no others at all, and you will do it calmly; then act in the same way in relation to other matters and you will redo everything calmly, without confusion and troubles.

So act in everything and know that if you do not take up your mind and do not so overcome the feelings of difficulty and burden that the enemy presents to you from the due deeds set before you, then negligence will finally overcome you, so that you will not only when some kind of work is presented to you, but even when it is still far ahead, you will feel as if you have a mountain on your shoulders, you will be weighed down and tormented by it, like slaves, consisting in hopeless slavery. So also during rest you will not have rest, and without work you will feel burdened with work.

Know also, my child, that this disease of laziness and negligence with its poison invisibly little by little corrupts not only the initial and still small roots, from which virtuous habits could eventually grow, but also those that have long since deepened and serve as the basis of all orders. good life. As a worm gradually wears away a tree, so, as it continues, it insensibly devours and destroys the very nerves of spiritual life. By means of it, the devil is able to spread snares and snares of temptations for every person, which with special care and crafty cunning he tries to arrange for zealots for spiritual life, knowing that the lazy and negligent easily succumb to lusts and fall, as it is written: in lust there is every idle (Prov. 13, 4).

Be always vigilant, pray and keep good diligence for good, as befits a courageous fighter: the hands of the courageous in diligence (Prov. 13, 4). Do not sit idly by, postponing the sewing of your wedding tunic until the moment when it will be necessary to proceed in full adornment to meet the coming Bridegroom, Christ the Lord. Remind yourself every day that now in our hands and tomorrow in the hands of God, and that He who gave you the morning did not bind Himself through this promise that He would also give the evening. Therefore, do not listen to the devil when he whispers to you: give me now and give to God tomorrow . No no; spend all the hours of your life in such a way that it is pleasing to God, keep in mind that after this hour you will not be given another and that for every minute of this hour you will have to give the most detailed account. Remember that there is no price for the time that you have in your hands, and that if you waste it, the hour will come when you will seek it and not find it. Consider lost the day on which, although you did good deeds, you did not overcome your bad inclinations and wishes.

I finish my lessons to you about this, repeating the apostolic commandment: always do good deeds (1 Tim. 6:12). For it often happened that one hour of zealous labor acquired paradise, as, on the contrary, one hour of negligence deprived him. Be diligent if you wish to testify how firm the hope of your salvation is before God. Whoever hopes in the Lord, in diligence will (Prov. 28, 25).

Archpriest Oleg Stenyaev tells about what you will have to answer for at the fifth ordeal, why always remember about “now” and “now”, what sins cry out to God and how laziness is connected with pride and other sins.

“Conversing in this way, we have reached the ordeal called the ordeal laziness, on which a person gives an answer for all the days and hours spent in . Parasites also linger here, feeding on other people's labors and not wanting to do anything themselves or taking payment for unfulfilled work. In the same place they ask an account from those who do not care about the glory of the name of God and are lazy on holidays and Sundays go to the Divine Liturgy and other services of God. Here, negligence and despondency, laziness and negligence about one’s soul, both worldly people and spiritual people, are experienced, and many are led into the abyss from here.”, - testifies blessed Theodora.

Sins of this ordeal:

1. Sloth;

2. Live from someone else's labor (parasitism);

3. Take payment for work not completed;

4. To be lazy to go to the temple;

The most terrible demon is a chronophage demon that devours our time

The most terrible demon is the demon-chronophage devouring ours. We can sit in front of the TV for hours and switch from channel to channel. You can sit at your computer and download movies that you won't see, or download books that you won't read. All this is done by a demon that devours time. Seconds, minutes, hours and days, months and years pass, but idleness, idle days do not leave us.

Laziness- this means that the demon that devours time has taken possession of us. After all, we exist in time, and he wants us to not have it for reading the Bible, visiting the temple, repentance, prayer and salvation. It is said: “The harvest is over, the summer is over, but we are not saved” (Jer. 8:20). We are looking for a convenient time for ourselves, even for salvation, not realizing that « time is short » (1 Cor. 7, 29) and perhaps we do not have it left. You cannot postpone the time of your salvation until tomorrow or the day after tomorrow, “for it is said: at an acceptable time I heard you, and on the day of salvation I helped you. Behold, now is the acceptable time; behold, now is the day of salvation” (2 Corinthians 6:2). I.e auspicious time- this « now an acceptable time, behold, now is the day of salvation » because tomorrow may never come. The Son of God teaches us: “Sufficient is your care for each day” (Matt. 6:34). Think about yourself today and now, do not be lazy. Maybe now for this you need to interrupt this reading and turn to God in prayer.

“Therefore, while there is time” (Gal. 6:10), let us seek Him, and God is not far from us and is ready at this time, « the time of God's patience » (Rom. 3, 26), listen and accept us. What is « the time of God's patience » ? This is the time while He is still waiting for our conversion, our time has not yet come. You ask: Is He waiting for me? Listen to the answer to this question, these are the words of Christ Himself: “Behold, I stand at the door and knock: if anyone hears My voice and opens the door, I will come in to him, and I will dine with him, and he with Me” (Rev. 3, 20 ). And if now is also “now the day of salvation,” then why, if not to show “his righteousness at this present time, that he may appear righteous and justify him who believes in Jesus” (Rom. 3, 26). But the chronophage demon (time eater) wants to deprive us of all this « currently » . This means that we must run away from laziness, because, having taken time today, he will take it away from us tomorrow and the day after tomorrow. We are told: “spend your time of wandering with fear” (1 Pet. 1:17), “so that the rest of the time in the flesh you live no longer according to human lusts, but according to the will of God” (1 Pet. 4:2). “So act, knowing the time, that the hour has already come for us to wake up from sleep. For salvation is nearer to us now than when we believed” (Rom. 13:11). That is, you have to live « knowing the time » , about which the wise Ecclesiastes teaches us: “a time to scatter stones, and a time to collect stones; a time to embrace, and a time to avoid embraces” (Ecclesiastes 3:5).

Laziness does not come alone, with it comes desire live off someone else's work And charge for work not done. This is what it means to “live according to human lusts, but” not “according to the will of God” (1 Pet. 4:2).

“The wages you withhold from the laborers…cries out, and the cries have reached the ears of the Lord” (James 5:4)

These people living in laziness feeding from someone else's work, although they represent their activities useful to society, but charge a fee clearly for work not completed. The words of Scripture apply to them: “Behold, the wages you withheld from the laborers who reaped your fields are crying out, and the cries of the reapers have reached the ears of the Lord of hosts. You lived in luxury on earth and enjoyed; fed your hearts as if for the day of the slaughter” (James 5:4-5). And again: “Woe to you who add house to house, join field to field, so that there is no room for others, as if you alone were settled on the earth. The Lord of hosts said in my ears: these numerous houses will be empty, large and beautiful - without inhabitants ”(Is. 5, 8-9). Unjustly acquired capital will bring a curse from God and generate the wrath of the people.

All people, lazy and eager for someone else's, run the risk of getting stuck in this ordeal. Moreover, withholding payment is spoken of as a sin crying out to God: « wages you withhold from employees … cries, and the cries of the reapers reached the ears of the Lord of hosts » (Isaiah 5:8). In the Bible, except for the indicated case, there are only three sins cry out to God. It is premeditated murder: “And [the Lord] said, What have you done? the voice of your brother's blood cries out to me from the ground” (Genesis 4:10); Sodom sin: “And the Lord said, The cry of Sodom and Gomorrah is great, and their sin is very heavy” (Genesis 18:20); oppression of the poor, widows and orphans: “Oppress neither the widow nor the orphan; but if you oppress them, then when they cry out to Me, I will hear their cry” (Ex. 22:22-23).

Blessed Augustine wrote that real hell begins with the rich (those who have become attached to wealth, and it has eclipsed God for them) already in this life: “After all, the Law tells you, for example: “Do not bear false testimony.” If you know true testimony you have the light of mind. If, defeated by the thirst for dirty profit, you decide in your soul to tell a false testimony, then without Christ you will already be thrown by a storm. You will be thrown by the waves of your own greed, you will be overwhelmed by your desires and you can drown, because there will be no Christ near.

Saint Isaiah the Hermit taught: “Laziness feeds self-will, pride and contempt for one’s duty are born”. The parasite is looking for easy ways in life, so he is ready to go to any trickery. Having become rich, he despises all the poor as losers and lazy people - it’s easier for him to drown out his own. From this contempt in it is born pride. He considers himself indebted to no one, but wants to see everyone indebted to him. Words " contempt for one's duty” indicate that he does not believe that God sent him anything to take care of others. If such a person does anything for others, then it is his "charity" that is an attempt by handouts to make him be treated better than he really is.

The Monk Isaiah the Hermit also taught: “Do not love laziness, so that you will not regret it when you reach the resurrection of the righteous.” Laziness in this ordeal is combined with unpaid labor and life at the expense of others. Such a one on the Day of Judgment will know that his wealth did not bring him salvation, “for it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” (Luke 18:25). The resurrected righteous will tell him “the words of the Lord Jesus, for He Himself said, ‘It is more blessed to give than to receive’” (Acts 20:35).

The Monk Nilus of Sinai used to say: “Recognize laziness as the mother of vices, because the good that you have, it plunders, and what you don’t have, it does not allow you to acquire.” These words are more correctly attributed to those who themselves became the culprits of their poverty. It is said: “You will sleep a little, you will take a little nap, you will lie down a little with your hands folded: and your poverty will come like a passerby, and your need, like a robber. [But if you are not lazy, then your harvest will come like a fountain; poverty will run far from you.]” (Prov. 6:10-11).

And yet, those sloths who were too lazy to go to the temple and read the Holy Scripture (Bible) at home will suffer more. The prophet David always rejoiced when he heard the call to go to the House of God. We read: “I rejoiced when they said to me, Let us go to the house of the Lord” (Ps. 122:1).

Nothing like participation in public worship likens a person to angels who unanimously and unanimously glorify the Lord God in His Heavenly Kingdom.

And the reading of the Bible is the true source of faith, as it is written: “So then faith comes by hearing, and hearing by the word of God” (Rom. 10:17). As you know, the God-seer Moses instructed his successor Joshua with the words: “Let this book of the law not depart from your mouth; but study it day and night, so that you can do exactly what is written in it: then you will be prosperous in your ways, and you will walk prudently” (Joshua 1:8). So the apostle Paul taught young Timothy: “Pay attention to yourself and to the doctrine; do this constantly: for by doing this you will save yourself and those who hear you” (1 Tim. 4:16); and again: “Until I come, be occupied with reading … learning” (1 Tim. 4:13).

“Once,” said monk Athanasius, “the thought came to me: what awaits in the future life of workers here for the sake of their salvation? With this thought, I felt as if in rapture, and someone came to me and, saying: “Follow me,” led me to some wonderful place full of light and placed me in front of such wonderful doors that it is impossible to describe their beauty. . And I heard that many people outside the doors are constantly praising God. Truly, brethren, a wonderful, inexpressible life in the Kingdom of Heaven! The righteous will shine like the sun in the kingdom of their Father(Matthew 13:43); there for them peace and joy in the Holy Spirit(Rom. 14:17); there they serve the Lord and they see his face. And the night is not there, and they do not need there either a lamp or the light of the sun, for the Lord illuminates them.(Rev. 22:3-5). There, finally, there are such blessings and such joys that we cannot even think of (cf.: 1 Cor. 2, 9). When we began to knock on the doors, in order to enter them, someone from within asked us: “What do you want?” The guide replied: "We want to go through the doors." The voice inside said: “No one who is in laziness enters here, but if you want to enter, go back and strive, not thinking at all about the blessings of the vain world.”

Next we have to consider negligence, under which heading there are three points: 1) whether negligence is a special sin; 2) what virtue it is opposite to; 3) whether neglect is a mortal sin.

Section 1. Is negligence a special sin?

With the first [statement] the situation is as follows.

Objection 1. It seems that neglect is not a special sin. In fact, carelessness is the opposite of diligence. But striving is necessary in every virtue. Therefore, neglect is not a special sin.

Objection 2. Further, what is common to all sins is not a particular sin. But negligence is common to all sins, for he who sins neglects that which might keep him from sinning, and he who persists in sin neglects to repent for his sin. Therefore, neglect is not a special sin.

Objection 3. Further, each special sin has its specific object. But negligence seems to have no definite object, since it is connected neither with evil or neutral things (since he who neglects them is not guilty of negligence), nor with good things (since they cease to be good due to negligence). Therefore, it seems that neglect is not a special sin.

This is contrary to the following: sins that are committed due to negligence are different from those that are committed due to contempt.

I answer: neglect means a lack of proper care. But any insufficiency of a proper act is sinful, from which it is evident that negligence is a sin, and also that it must necessarily have the mark of a special sin, since care is an act of a special virtue. Indeed, some sins are special because they have a certain object, such as lust, that which is associated with intercourse, while other vices are special because they have a special kind of act that extends to all kinds of objects, and such are all the vices that affect an act of reason, since any act of reason extends to all kinds of objects of morality. And since care, as was shown above (47, 9), is a special act of the mind, it follows from this that neglect, which means the lack of care, is a special sin.

Reply to objection 1. Diligence seems to be the same as caring, because the closer something is to our heart, the more we care about it. Therefore, zeal, as well as care, is necessary in every virtue, namely, insofar as all virtues require proper acts of reason.

Reply to objection 2. In every sin there is necessarily a flaw that affects an act of reason, such as a flaw in decision-making, and the like. Therefore, just as recklessness, although it can be found in any kind of sin, is a special sin due to the omission of a special act of reason, namely decision, so is negligence, although it may be present to some extent in all sins. , is a special sin because of the insufficiency of a special act of reason, namely care.

Reply to objection 3. In the strict sense of the word, the object of negligence is a good [deed] that must be performed and which ceases to be good, not because it is performed with negligence, but because, due to negligence, it lacks goodness - either due to the complete omission of an act due to it due to for lack of care, or because of the omission of some due circumstance.

Section 2

With the second [statement], the situation is as follows.

Objection 1. It seems that negligence is not the opposite of reasonableness. In fact, negligence seems to be the same as idleness and indolence, which, according to Gregory, belong to apathy. But apathy [or laziness], as was shown above (35, 3), is not opposed to prudence, but to love for the heavenly. Therefore, negligence is not the opposite of prudence.

Objection 2. Further, any omission seems to be due to negligence. But sins of omission are opposed not to prudence, but to fulfilling moral virtues. Therefore, negligence is not the opposite of prudence.

Objection 3. Further, recklessness is associated with some act of reason. But negligence implies neither a flaw in decision, since there is "rashness" for it, nor a flaw in judgment, since there is "rashness" for it, nor a flaw in precept, since there is "inconstancy" for it. Therefore, carelessness is not associated with recklessness.

Objection 4. In addition, [in Scripture] it is said: “He who fears God will not neglect anything” (). But everyone is excluded by the opposite virtue. Therefore, negligence is the opposite of fear, not prudence.

This is contrary to what is said [in Scripture]: “The vain and foolish will not wait for time” (). But this is due to neglect. Therefore, negligence is the opposite of prudence.

I answer: negligence is the exact opposite of caring. But care belongs to the mind, and the correctness of care belongs to prudence. Therefore negligence, for its part, belongs to recklessness. This is evident from his very name, for, as Isidore says, "careless is he who is unable to choose (nec eligens)", and it is prudence that should choose the right means. Therefore, negligence belongs to recklessness.

Reply to objection 1. Negligence is a defect in the inner act, to which choice also belongs, while idleness and laziness indicate slowness in execution, and idleness indicates slowness in starting to perform, and laziness indicates sluggishness in the execution itself. Therefore, indolence rightly arises from apathy, which is that “depressing sadness” that hinders the activity of the mind.

Reply to objection 2. Omission refers to an external act and consists in the failure to perform a proper act. Therefore, it is opposed to justice, although it follows from negligence, since the execution of a just deed follows from a right mind.

Reply to objection 3. Neglect refers to the act of prescribing, which also refers to care. However, a careless person is not enough in regard to this act otherwise than a fickle one. For the inconstant does not fulfill the commandment because something prevents it, while the careless does not fulfill it because of the slowness of the will.

Reply to objection 4. The fear of God helps us to avoid all sins, because, according to what is said [in Scripture], “the fear of the Lord turns away from evil” (). Thus, fear compels us to avoid negligence, not because negligence is directly opposed to fear, but because fear prompts a person to use reason. In this regard, we have already said when considering the passions (II-I, 44, 2) that "fear makes people think."

Section 3. CAN NEGLECT BE A CORTAL SIN?

With the third [provision] the situation is as follows.

Objection 1. It seems that neglect cannot be a mortal sin. So, Gregory, commenting on the words [of Scripture]: “I tremble at all my deeds” (), says: “The insufficient love of God is aggravated by the first,” that is, neglect. But the love of God is completely absent where mortal sin is present. Therefore, neglect is not a mortal sin.

Objection 2. Further, the gloss on the words: "They neglect to purify themselves with a little", says: "Even a small offering cleanses from negligence in many sins." But this would not be the case if neglect were a mortal sin. Therefore, neglect is not a mortal sin.

Objection 3. Further, for the commission of mortal sins, the Law prescribed certain sacrifices, which we read about in the book Leviticus. But no sacrifices were prescribed for negligence. Therefore, neglect is not a mortal sin.

This is contrary to what is said [in Scripture]: “He who neglects his life will perish” ().

I answer: as has already been said (2), negligence springs from a certain lethargy of the will, the consequence of which is a lack of concern for the prescription on the part of the mind: either about what should prescribe, or how it should prescribe. Therefore, neglect can be a mortal sin in two ways. First, From the part of that which is neglected, namely, if it is an act or circumstance necessary for salvation, then it will be a mortal sin. Secondly, on the part of the mind, namely, if the will is so sluggish in relation to the divine that it completely withdraws from the love of God, then such neglect will be a mortal sin, and most often this occurs when neglect is due to contempt.

But if negligence consists in the omission of those acts or circumstances that are not necessary for salvation, then it is not a mortal, but a venial sin, especially when the negligence is due not to contempt, but to some lack of zeal, for which the venial is an accidental obstacle. .

Reply to objection 1. A person is spoken of as not enough loving God doubly. First, because of the insufficiency of the ardor of love, and this is due to that neglect, which is a venial sin. Secondly, because of the insufficiency of love itself, in what sense do we say that a man does not love God enough when he loves Him by means of natural love alone, and this is due to that neglect which is a mortal sin.

Reply to objection 2. As the same gloss says, a small offering, but made with a humble mind and pure love, cleanses a person not only from venial sin, but also from mortal sin.

Reply to objection 3. When negligence is the omission of what is necessary for salvation, it is followed by another, much more obvious kind of sin. After all, those sins that are associated with internal actions are less obvious, and therefore the Law did not prescribe any sacrifices in relation to them, since the offering of sacrifices was a kind of public recognition sin, and meanwhile it is not customary to admit to hidden sins publicly.

LIST OF SINS WITH A DESCRIPTION OF THEIR SPIRITUAL ESSENCE

TABLE OF CONTENTS

About repentance

Sins against God and the Church

Sins towards neighbors

List of deadly sins

Special mortal sins - blasphemy against the Holy Spirit

About the eight main passions with their subdivisions and branches and about the virtues that oppose them (according to the works of St. Ignatius Brianchaninov).

General list of sins

edition
ZADONSK CHRISTMAS-BOGORODITSKY
MONASTERY
2005

About repentance

Our Lord Jesus Christ, who came to call not the righteous, but sinners to repentance (Matthew 9:13), Even in His earthly life He established the sacrament of the forgiveness of sins. The harlot, who washed His feet with tears of repentance, He let go with the words: “Your sins are forgiven… your faith has saved you, go in peace.” (Luke 7:48, 50). The paralytic, brought to Him on the bed, He healed, saying: “Your sins are forgiven ... but so that you know that the Son of Man has power on earth to forgive sins,” then he says to the paralytic, “arise, take up your bed and go to your house » (Mt. 9, 2, 6).

He gave this power to the apostles, and they to the priests of the Church of Christ, who have the right to resolve sinful bonds, that is, to free the soul from the sins committed and weighing upon it. If only a person came to confession with a sense of repentance, an awareness of their iniquities and a desire to cleanse the soul from the burden of sin...

This pamphlet is intended to help the penitent: it contains a list of sins compiled on the basis of the "general confession" of St. Demetrius of Rostov.

Sins against God and the Church
* Disobedience to the will of God. A clear disagreement with the will of God, expressed in His commandments, Holy Scripture, instructions spiritual father, the voice of conscience, reinterpreting the will of God in one’s own way, in a sense beneficial to oneself with the aim of self-justification or condemnation of one’s neighbor, delivering one’s own will above the will of Christ, jealousy not according to reason in ascetic exercises and forcing others to follow oneself, failure to fulfill the promises given to God on previous confessions.

* Murmur at God. This sin is a consequence of distrust of God, which can lead to a complete falling away from the Church, loss of faith, apostasy and theomachism. The opposite virtue to this sin is humility before God's providence for oneself.

* Ingratitude to God. A person often turns to God during periods of trials, sorrows and illnesses, asking to soften or even deliver them from them, on the contrary, during periods of external well-being, he forgets about Him, not realizing that he uses His good gift, does not thank for him. The opposite virtue is constant thanksgiving to the Heavenly Father for the trials, consolations, spiritual joys and earthly happiness He sends.

* Lack of faith, doubt in the truth of Holy Scripture and Tradition (that is, in the dogmas of the Church, its canons, the legitimacy and correctness of the hierarchy, the celebration of divine services, in the authority of the writings of the holy fathers). Renunciation of faith in God out of fear of people and concern for earthly well-being.

Lack of faith is the lack of complete, deep conviction in any Christian truth, or the acceptance of this truth only with the mind, but not with the heart. This sinful state arises on the basis of doubt or lack of zeal for true knowledge of God. Lack of faith is to the heart what doubt is to the mind. It relaxes the heart on the paths of fulfilling the will of God. Confession helps cast out lack of faith and strengthens the heart.

Doubt is a thought that violates (obviously and vaguely) the conviction of the truth of the teachings of Christ and His Church in general and in particular, for example, doubts in the gospel commandments, doubts in dogmas, that is, any member of the Creed, in the holiness of any recognized by the Church a saint or the events of Sacred history celebrated in the Church, in the inspiration of the Holy Fathers; doubt in the veneration of holy icons and the relics of saints, in the invisible Divine presence, in worship and in the sacraments.

In life, you need to learn to distinguish between "empty" doubts raised by demons, environment(the world) and one’s own mind darkened by sin — such doubts must be rejected by an act of will — and real spiritual problems that must be resolved based on complete trust in God and His Church, forcing oneself to complete self-disclosure before the Lord in the presence of a confessor. It is better to confess all doubts: both those that were rejected by the inner spiritual eye, and especially those that were accepted in the heart and gave rise to confusion and despondency there. Thus the mind is purified and enlightened, and faith strengthened.

Doubt may arise on the basis of excessive self-confidence, fascination with other people's opinions, little jealousy for the realization of one's faith. The fruit of doubt is relaxation in following the path of salvation, contradiction to the will of God.

* Passivity(little zeal, lack of diligence) in the knowledge of Christian truth, the teachings of Christ and His Church. Lack of desire (if possible) to read the Holy Scriptures, the works of the holy fathers, to ponder and comprehend the dogmas of faith with the heart, to understand the meaning of worship. This sin arises from mental laziness or an excessive fear of falling into any kind of doubt. As a result, the truths of faith are assimilated superficially, thoughtlessly, mechanically, and in the end, a person's ability to effectively-consciously fulfill the will of God in life is undermined.

* Heresies and superstitions. Heresy is a false doctrine that refers to spiritual world and communion with him, rejected by the Church as being in clear contradiction with Holy Scripture and Tradition. Heresy often leads to personal pride, excessive trust in one's own mind and personal spiritual experience. The reason for heretical opinions and judgments may also be insufficient knowledge of the teachings of the Church, theological ignorance.

* Ritual belief. Adherence to the letter of Scripture and Tradition, giving importance only to the outside church life when its meaning and purpose are forgotten, these vices are united under the name of ritual belief. Belief in the saving value of only the exact execution of ritual actions in themselves, without taking into account their inner spiritual meaning, testifies to the inferiority of faith and a decrease in reverence for God, forgetting that a Christian should “serve God in the renewal of the spirit, and not according to the old letter” (Rom. 7:6). Ritual belief arises from insufficient understanding of good news Christ, but "He gave us the ability to be ministers of the New Testament, not of the letter, but of the spirit, because the letter kills, but the spirit gives life" (2 Cor. 3, 6). Ritual belief testifies to an inadequate perception of the teachings of the Church, which does not correspond to its greatness, or to an unreasonable zeal for service, which does not correspond to the will of God. Ritual belief, quite common among the church people, entails superstition, legalism, pride, division.

* Distrust of God. This sin is expressed in the lack of confidence that the primary cause of all external and internal life circumstances is the Lord, who wants us to be truly good. Distrust of God is caused by the fact that a person has not sufficiently accustomed himself to the Gospel Revelation, has not felt its main knot: voluntary suffering, crucifixion, death and resurrection of the Son of God.

From distrust of God arise such sins as the lack of constant gratitude to Him, despondency, despair (especially in illnesses, sorrows), cowardice in circumstances, fear of the future, vain attempts to insure against suffering and avoid trials, and in case of failure - hidden or obvious grumbling on God and His Providence for oneself. The opposite virtue is the laying of one's hopes and hopes on God, the complete acceptance of His Providence for oneself.

* Lack of fear of God and reverence for Him. Careless, distracted prayer, irreverent behavior in the temple, in front of a shrine, disrespect for the holy dignity.

The lack of memory of a mortal in anticipation of the Last Judgment.

* Small jealousy(or its complete absence) to communion with God, spiritual life. Salvation is fellowship with God in Christ in the eternal future life. Earthly life for the acquisition of the grace of the Holy Spirit, the disclosure of the Kingdom of Heaven in oneself, divinity, divine sonship. The achievement of this goal depends on God, but God will not constantly be with a person if he does not show all his zeal, love, and intelligence in order to draw closer to Him. The whole life of a Christian is directed towards this goal. If you do not have love for prayer as a way of communion with God, for the temple, for participation in the sacraments, then this is a sign of a lack of zeal for communion with God.

With regard to prayer, this manifests itself in the fact that it happens only under compulsion, irregular, inattentive, relaxed, with a careless position of the body, mechanical, limited only by memorized or recited prayers. There is no constant memory of God, love and gratitude to Him as the background of all life.

Possible reasons: insensitivity of the heart, passivity of the mind, lack of proper preparation for prayer, unwillingness to think through and understand with the heart and mind the meaning of the forthcoming prayer work and the content of each forgiveness or doxology.

Another group of reasons: the attachment of the mind, heart and will to earthly things.

In relation to temple worship, this sin manifests itself in rare, irregular participation in public worship, absent-mindedness or conversations during the service, walking around the temple, distracting others from prayer with their requests or remarks, being late for the start of the service and leaving before the dismissal and blessing.

In general, this sin boils down to not feeling the special presence of God in the temple during public worship.

Causes of sin: unwillingness to enter into prayer unity with brothers and sisters in Christ due to the burden of earthly cares and immersion in the vain affairs of this world, powerlessness in the fight against internal temptations sent by spiritually hostile forces that hinder and hold us back from acquiring the grace of the Holy Spirit, and and, finally, pride, unfraternal, unloving attitude towards other parishioners, irritation and bitterness against them.

In relation to the Sacrament of Repentance, the sin of indifference manifests itself in rare confessions without proper preparation, in the preference for a general personal confession in order to go through it more painlessly, in the absence of a desire to deeply know oneself, in an unbroken and unhumble mental disposition, in the absence of determination to leave sin, to eradicate vicious inclinations , to overcome temptations, instead - the desire to belittle sin, justify oneself, keep silent about the most shameful actions and thoughts. Thus committing deceit in the face of the Lord Himself, who accepts confession, a person aggravates his sins.

The reasons for these phenomena are in a lack of understanding of the spiritual meaning of the Sacrament of repentance, in complacency, self-pity, vanity, in the unwillingness to overcome demonic resistance internally.

We sin especially grievously against the Most Holy and Life-Giving Mysteries of the Body and Blood of Christ, approaching Holy Communion rarely and without due preparation, without first purifying the soul in the Sacrament of Penance; we do not feel the need to partake more often, we do not keep our purity after communion, but again we fall into vanity and indulge in vices.

The reasons for this are rooted in the fact that we do not ponder over the meaning of the highest sacrament of the Church, we do not realize its greatness and our sinful unworthiness, the need to heal the soul and body, we do not pay attention to insensitivity of the heart, we do not realize the influence of fallen spirits nesting in our souls, which they turn us away from communion, and therefore we do not resist, but succumb to their temptation, we do not enter into a struggle with them, we do not experience reverence and fear of God's presence in the Holy Gifts, we are not afraid to partake of the Holy “for judgment and condemnation”, we do not care about the constant fulfillment of the will God in life, inattentive to our hearts, prone to vanity, we approach the Holy Chalice with a hardened heart, not reconciled with our neighbors.

* Self-justification, complacency. Satisfaction with one's spiritual dispensation or state.

* Despair from the spectacle of one's spiritual state and impotence to fight sin. In general, self-assessment of one's own spiritual dispensation and state; the imposition of spiritual judgment on oneself, in contrast to what the Lord Jesus Christ said: “Vengeance is mine, I will repay” (Rom. 12:19).

* Lack of spiritual sobriety constant heartfelt attention, absent-mindedness, sinful oblivion, unreason.

* spiritual pride, attributing to oneself the gifts received from God, the desire for independent possession of any spiritual gifts and energies.

* spiritual fornication, attraction to spirits alien to Christ (occultism, Eastern mysticism, theosophy). True spiritual life is being in the Holy Spirit.

* Frivolous and sacrilegious attitude towards God and the Church: the use of the name of God in jokes, the frivolous mention of shrines, curses with the mention of His name, the pronunciation of the name of God without reverence.

* spiritual individualism, a tendency to isolate in prayer (even during the Divine Liturgy), forgetfulness of the fact that we are members of the Catholic (Catholic) Church, members of the one mystical Body of Christ, fellow members.

* Spiritual selfishness, spiritual voluptuousness- prayer, participation in the sacraments only for the sake of receiving spiritual pleasures, consolations and experiences.

* Impatience in prayer and others spiritual exploits. This includes non-compliance prayer rule, violation of fasts, a meal at the wrong time, premature departure from the temple without a particularly good reason.

* Consumer attitude to God and the Church, when there is no desire to give something to the Church, to work somehow for her. Prayer asking for worldly success, honors, satisfaction of selfish desires and material wealth.

* spiritual greed, lack of spiritual generosity, the need to convey to the neighbors the grace received from God with a word of consolation, sympathy, service to people.

* Lack of constant concern for the fulfillment of the will of God in life. This sin manifests itself when we do serious things without asking God's blessing, without consulting and asking for blessings from a spiritual father.

Sins towards neighbors

* Pride, exaltation over one's neighbor, arrogance, "demonic stronghold" (this most dangerous of sins is considered separately and in detail below).

* Condemnation. The tendency to notice, remember and name other people's shortcomings, to make a clear or internal judgment on one's neighbor. Under the influence of condemnation of one's neighbor, which is not always noticeable even for oneself, a distorted image of him is formed in the heart. This image then serves as an internal justification for dislike for this person, a scornfully evil attitude towards him. In the process of repentance, this false image must be crushed and, on the basis of love, the true image of each neighbor must be recreated in the heart.

* Anger, irritability, grumpiness. Can I control my outbursts of anger? Do I allow swear words, curses in quarrels with my neighbors, in raising children? Will I use foul language in normal conversation (to be "like everyone else")? Is there any rudeness, rudeness, arrogance, malicious mockery, hatred in my behavior?

* Unmercifulness, uncompassionateness. Am I responding to requests for help? Are you ready for self-sacrifice, almsgiving? Is it easy to lend things, money? Do I reproach my debtors? Am I rudely and persistently demanding the return of what I borrowed? Do I brag to people about my sacrifices, almsgiving, helping others, expecting approval and earthly rewards? Was he stingy, afraid of not getting what he asked for back?

Works of mercy should be done in secret, for we do them not for the sake of human glory, but for the love of God and neighbor.

* Resentment, unforgiveness of insults, vindictiveness. Excessive demands on others. These sins contradict both the spirit and the letter of the gospel of Christ. Our Lord teaches us to forgive our neighbor sins against us up to seventy times seven. Without forgiving others, taking revenge on them for their offense, keeping in mind the evil against another, we cannot hope for the forgiveness of our own sins by the Heavenly Father.

* self-isolation, alienation from other people.

* Disregard for others, indifference. This sin is especially terrible in relation to parents: ingratitude towards them, callousness. If parents have died, do we forget to remember them in prayer?

* Vanity, ambition. We fall into this sin when we are conceited, flaunting our giftedness, spiritual and bodily, mind, education, and when we demonstrate our superficial spirituality, ostentatious churchliness, imaginary piety.

How do we treat members of our family, people with whom we often meet or work? Can we tolerate their weaknesses? Are we often irritated? Are we arrogant, touchy, intolerant of other people's shortcomings, other people's opinions?

* curiosity, desire to be the first, to command. Do we love to be served? How do we treat people who depend on us at work and at home? Do we love to rule, to insist on doing our will? Don't we have a tendency to interfere in other people's affairs, in someone else's private life with persistent advice and instructions? Are we trying to leave the last word for yourself, just to disagree with the opinion of another, even if he is right?

* human-pleasing- this back side the sin of lust. We fall into it, wanting to please another person, afraid of embarrassing ourselves in front of him. From human pleasing, we often do not expose the obvious sin, we participate in a lie. Have we not indulged in flattery, that is, a feigned, exaggerated admiration for a person, trying to get his goodwill? Have we not adapted to other people's opinions, tastes for our own benefit? Have you ever been deceitful, dishonest, two-faced, unscrupulous in your work? Didn't they betray people, saving themselves from trouble? Did they place their blame on others? Did they keep other people's secrets?

Pondering into his past, a Christian preparing for confession should remember all the evil that he voluntarily or involuntarily committed towards his neighbors.

Was it not the cause of grief, someone else's misfortune? Did he destroy the family? Is guilty of infringement marital fidelity and did not push another to this sin by pimping? Did he take upon himself the sin of killing an unborn child, did he not contribute to this? These sins should be repented only in personal confession.

Was he not prone to obscene jokes, anecdotes, immoral allusions? Didn't he offend the shrine of human love with cynicism and abuse?

* Peace breaking. Do we know how to keep peace in the family, in communication with neighbors, co-workers? Do we allow ourselves slander, condemnation, evil ridicule? Are we able to curb our tongue, are we not chatty?

Are we not showing an idle, sinful curiosity about the lives of other people? Are we attentive to the needs and concerns of people? Do we close ourselves in, in our supposedly spiritual problems, turning away people?

* Envy, malevolence, malevolence. Didn't you envy someone else's success, position, dispensation? Didn't you secretly wish failure, failure, a sad outcome for other people's affairs? Didn't you openly or secretly rejoice at someone else's misfortune, failure? Have you incited others to evil deeds while remaining outwardly innocent? Have you ever been overly suspicious, seeing only the bad in everyone? Did he not point out to one person the vice (obvious or imaginary) of another person in order to quarrel them? Did he abuse the trust of his neighbor by revealing to others his shortcomings or sins? Did you spread gossip that defames the wife in front of her husband or the husband in front of his wife? Did his behavior cause jealousy of one of the spouses and anger against the other?

* Resist evil against yourself. This sin manifests itself in a clear resistance to the offender, in retribution with evil for evil, when our heart does not want to bear the pain inflicted on him.

* Failure to help the neighbor, offended, persecuted. We fall into this sin when, out of cowardice or misunderstood humility, we do not stand up for the offended, we do not expose the offender, we do not testify to the truth, we allow evil and injustice to triumph.

How do we endure the misfortune of our neighbor, do we remember the commandment: "Carry one another's burdens"? Are you always ready to help, sacrificing your peace and well-being? Are we leaving our neighbor in trouble?

Sins against oneself and other sinful inclinations contrary to the spirit of Christ

* Sadness, despair. Have you given in to despondency, despair? Have you thought about suicide?

* Bad faith. Do we force ourselves to serve others? Do we sin by dishonest performance of our duties in work, upbringing of children; whether we keep our promises to people; Do we not introduce people into temptations by being late to the meeting place or to the house where they are waiting for us, by forgetfulness, optionality, frivolity?

Are we careful at work, at home, in transport? Do we scatter in work: forgetting to finish one thing, we move on to another? Are we strengthening ourselves in the intention to serve others?

* bodily excesses. Didn't he destroy himself with excesses according to the flesh: overeating, eating sweets, gluttony, eating at the wrong time?

Have you abused your inclination to bodily peace and comfort, sleeping a lot, staying in bed after waking up? Have you indulged in laziness, immobility, lethargy, relaxation? Are you addicted to a certain way of life so that you do not want to change it for the sake of your neighbor?

Isn't he sinful of drunkenness, this most terrible of modern vices, destroying the soul and body, bringing evil and suffering to others? How do you deal with this vice? Do you help your neighbor to get away from him? Did he not seduce the non-drinker with wine, did he not give wine to the minor and the sick?

Is he not addicted to smoking, which also destroys health? Smoking distracts from spiritual life, a cigarette replaces prayer for a smoker, displaces the consciousness of sins, destroys spiritual chastity, serves as a temptation for others, harms their health, especially children and adolescents. Didn't use drugs?

* sensual thoughts and temptations. Have we struggled with sensual thoughts? Have you avoided the temptations of the flesh? Did they turn away from seductive spectacles, conversations, touches? Have they not sinned by intemperance of spiritual and bodily feelings, pleasure and slowness in impure thoughts, voluptuousness, immodest glance at persons of the opposite sex, self-desecration? Do we not recall with delight our former sins of the flesh?

* Peacefulness. Do we not sin by catering to human passions, mindlessly following the way of life and behavior accepted among the people around us, including those that exist in the church environment, but not imbued with the spirit of love, pretending to portray piety, falling into hypocrisy, hypocrisy?

* Disobedience. Do we sin by disobedience to parents, elders in the family, bosses at work? Do we not follow the advice of our spiritual father, do we evade the penance imposed on us by him, this spiritual medicine that heals the soul? Do we suppress the pangs of conscience in ourselves by not fulfilling the law of love?

* Idleness, wastefulness, attachment to things. Are we wasting our time? Are we using our God-given talents for good? Are we wasting money for ourselves and others without benefit?

Are we not sinning with addiction to the comforts of life, are we not attached to perishable material things, are we not accumulating excessively, “for a rainy day”, food products, clothes, shoes, luxurious furniture, jewelry, thereby not trusting God and His Providence, forgetting that tomorrow we can appear before His court?

* money-grubbing. We fall into this sin when we are excessively carried away by the accumulation of perishable riches or by seeking human glory in work, in creativity; when, under the pretext of being busy, we refuse to pray and go to church even on Sundays and holidays, we indulge in carelessness, vanity. This leads to captivity of the mind and petrification of the heart.

We sin in word, deed, thought, all five senses, knowledge and ignorance, willingly and unwillingly, in reason and unreason, and there is no way to enumerate all our sins according to their multitude. But we truly repent of them and ask for grace-filled help to remember all our sins, forgotten and therefore unrepentant. We promise to continue to guard ourselves with the help of God, to avoid sin and to do works of love. You, Lord, forgive us and forgive us from all sins by Your mercy and long-suffering, and bless us to partake of Your Holy and Life-Giving Mysteries not for judgment and condemnation, but for the healing of soul and body. Amen.

List of deadly sins

1. Pride, despising all, demanding servility from others, ready to ascend to heaven and become like the Most High; in a word, pride to the point of self-adoration.

2. Unsatisfied soul, or Judas greed for money, combined for the most part with unrighteous acquisitions, not giving a person even a minute to think about the spiritual.

3. Fornication, or dissolute life the prodigal son, who squandered all his father's estate on such a life.

4. Envy, leading to every possible evil deed to the neighbor.

5. Gluttony, or fleshly pleasure, not knowing any fasts, combined with a passionate attachment to various amusements, following the example of the gospel rich man, who rejoiced all day long.

6. Anger uncompromising and resolving on terrible destruction, following the example of Herod, who in his anger beat the Bethlehem babies.

7. Sloth, or perfect carelessness about the soul, negligence about repentance until last days life, as, for example, in the days of Noah.

Special mortal sins - blasphemy against the Holy Spirit

These sins include:

stubborn disbelief, not convinced by any evidence of the truth, even by obvious miracles, rejecting the most learned truth.

Despair, or the opposite of excessive hope in God, a feeling in relation to the mercy of God, which denies paternal goodness in God and leads to thoughts of suicide.

Over-reliance on God or the continuation of a gravely sinful life in the sole hope of God's mercy.

Deadly sins that cry out to heaven for vengeance

* In general, deliberate homicide (abortion), and in particular patricide (fratricide and regicide).

* Sodom sin.

* Vain oppression of a poor, defenseless person, a defenseless widow and young orphans.

* Withholding from the wretched worker his well-deserved wages.

* Taking away from a person in his extreme position the last piece of bread or the last mite, which he obtained with sweat and blood, as well as the forcible or secret appropriation of alms, food, warmth or clothing from those imprisoned in prison, which are determined by him, and generally their oppression.

* Grief and resentment to parents to their impudent beatings.

Of the eight major passions with their subdivisions
and branches and the virtues that oppose them
(according to the works of St. Ignatius Brianchaninov)

1. gluttony- gluttony, drunkenness, non-keeping and permission of fasts, secret eating, delicacy, generally violation of abstinence. Wrong and excessive love of the flesh, its belly and rest, from which self-love is made, from which comes the non-keeping of fidelity to God, the Church, virtue and people.

This passion must be resisted. abstinence - restraint from excessive consumption of food and food, especially from the use of excess wine, keeping fasts, established by the Church. One must bridle one's flesh with a moderate and constantly uniform use of food, which is why all passions begin to weaken in general, and especially self-love, which consists in wordless love of the flesh, life and its peace.

2. fornication- fornication kindling, fornication sensations and positions of the soul and heart. Prodigal dreams and captivity. Failure to keep the senses, especially the sense of touch, which is an insolence that destroys all virtues. Cursing and reading voluptuous books. Fornication sins are natural: fornication and adultery. Fornication sins are unnatural.

This passion is resisted chastity - avoidance of all kinds of fornication. Chastity is the avoidance of voluptuous conversations and reading, from the pronunciation of voluptuous, nasty and ambiguous words. The storage of the senses, especially sight and hearing, and even more touch. Alienation from TV and depraved films, depraved newspapers, books and magazines. Modesty. Rejection of thoughts and dreams of prodigal. The beginning of chastity is the mind that does not waver from lustful thoughts and dreams; the perfection of chastity is purity that sees God.

3. love of money- love of money, in general, love of property, movable and immovable. Desire to get rich. Reflection on the means to enrichment. Dream of wealth. Fears of old age, sudden poverty, sickness, exile. Avarice. Greed. Unbelief in God, distrust of His Providence. Addiction or painful excessive love for various perishable objects, depriving the soul of freedom. Passion for vain cares. Loving gifts. Appropriation of someone else. Likhva. Hardness of heart to the poor brethren and to all those in need. Theft. Robbery.

Fight this passion non-acquisitiveness - self-satisfaction with one necessary thing, hatred of luxury and bliss, mercy to the poor. Non-acquisitiveness is the love of gospel poverty. Trust in God's Providence. Following Christ's commandments. Calmness and freedom of spirit and carelessness. Softness of the heart.

4. Anger- temper, acceptance of angry thoughts: dreaming of anger and revenge, indignation of the heart with rage, clouding the mind with it; obscene shouting, argument, swearing, cruel and caustic words; hitting, pushing, killing. Remembrance, hatred, enmity, revenge, slander, condemnation, indignation and resentment of one's neighbor.

The passion of anger resists meekness — evasion from angry thoughts and from the indignation of the heart with rage. Patience. Following Christ, calling His disciple to the cross. Peace of the heart. Silence of the mind. Firmness and courage are Christian. Not feeling insulted. Kindness.

5. sadness- grief, anguish, cutting off hope in God, doubt in the promises of God, ungratefulness to God for everything that happens, cowardice, impatience, not self-reproach, sorrow for one's neighbor, grumbling, renunciation of the cross, an attempt to get off it.

With this passion they fight, opposing it blissful lamentation — a feeling of a fall, common to all people, and of one's own spiritual poverty. Lamentation about them. Cry of the mind. Painful contusion of the heart. The lightness of conscience that vegetates from them, grace-filled consolation and joy. Hope for the mercy of God. Thanksgiving to God in sorrows, their humble bearing from the sight of many of their sins. Willingness to endure.

6. Despondency- laziness towards everyone good deed especially for prayer. Abandonment of church and private rules. Abandoning unceasing prayer and soulful reading. Inattention and haste in prayer. Neglect. Irreverence. Idleness. Excessive comfort with sleep, lying down and all kinds of languor. Idle talk. Jokes. Blasphemy. Leaving bows and other bodily feats. Forgetting your sins. Forgetfulness of the commandments of Christ. Negligence. Captivity. Deprivation of the fear of God. Bitterness. Insensibility. Despair.

Despondency resists sobriety — diligence in every good deed. Non-lazy correction of the church and private rules. Attention in prayer. Careful observation of all deeds, words, thoughts

and with your feelings. Extreme self-doubt. Unceasing stay in prayer and the Word of God. Awe. Constant vigilance over yourself. Keeping oneself from much sleep and effeminacy, idle talk, jokes and sharp words. Love of night vigils, bows and other feats that bring vigor to the soul. Remembrance of eternal blessings, desire and expectation of them.

7. Vanity— the search for the glory of man. Boasting. Desire and search for earthly and vain honors. Love of beautiful clothes. Attention to the beauty of your face, the pleasantness of your voice and other qualities of the body. Shame to confess your sins. Hiding them before people and the spiritual father. Craftiness. Self-justification. Envy. Humiliation of the neighbor. Change of temper. Indulgence. Unscrupulousness. The temper and life are demonic.

Fighting with vanity humility . This virtue includes the fear of God. Feeling it while praying. Fear that is born during especially pure prayer, when the presence and majesty of God are especially strongly felt, so as not to disappear and turn into nothing. Deep knowledge of your insignificance. A change in the outlook on neighbors, and they, without any coercion, seem to the resigned person to be superior to him in every respect. The manifestation of innocence from living faith. Knowledge of the sacrament hidden in the Cross of Christ. The desire to crucify oneself to the world and passions, the desire for this crucifixion. Rejection of earthly wisdom as indecent before God (Lk. 16:15). Silence before those who offend, studied in the Gospel. Putting aside all one's own thoughts and accepting the gospel mind. Deposition of every thought that rises against the mind of Christ. Humility or spiritual reasoning. Conscious obedience to the Church in everything.

8. Pride- contempt for others. Preferring yourself to everyone. audacity; obscuration, debility of the mind and heart. Nailing them to the earth. Hula. Disbelief. False mind. Disobedience to the Law of God and the Church. Follow your carnal will. Abandoning Christ-like humility and silence. Loss of simplicity. Loss of love for God and neighbor. False philosophy. Heresy. Irreligion. Ignorance. Death of the soul.

Pride Opposes love . The virtue of love includes the change during prayer of the fear of God into the love of God. Loyalty to the Lord, proven by the constant rejection of every sinful thought and feeling, Unspeakable, sweet attraction of the whole person to love for the Lord Jesus Christ and for the worshiped Holy Trinity. Vision, in the neighbors of the image of God and Christ; the preference for oneself of all one's neighbors arising from this spiritual vision, their reverent reverence for the Lord. Love for neighbors, brotherly, pure, equal to all, joyful, impartial, flaming equally towards friends and enemies. Rapture into prayer and love of the mind, heart and whole body. Inexpressible pleasure of the body with spiritual joy. Inactivity of bodily senses during prayer. Resolution from the silence of the heart tongue. Cessation of prayer from spiritual sweetness. Silence of the mind. Enlightenment of the mind and heart. Prayer power that overcomes sin. Peace of Christ. Retreat of all passions. The absorption of all minds by the superior mind of Christ. Theology. Knowledge of incorporeal beings. The weakness of sinful thoughts that cannot be depicted in the mind. Sweetness and abundant consolation during sorrows. Vision of human arrangements. The depth of humility and the most humble opinion of oneself ... The end is endless!

General list of sins

I confess, I am sinful (name) Lord God and Savior our Jesus Christ and you, honest father, all my sins and all my evil deeds, even I have done all the days of my life, I have thought even to this day.

Sinned: He did not keep the vows of holy Baptism, but he lied in everything and made himself indecent before the face of God.