Avva Dorotheus's soul-helping teachings were written in the year. Abba Dorotheus
The Reverend Ab-va Do-ro-fey was the teacher of the Reverend Ioan-na Pro-ro-ka in the Pa-le-steen mo-na- sty-re av-you Se-ri-da in the 6th century.
In his youth, he diligently studied the language. “When I was studying external teaching,” wrote Av-va, “then at first I was all the time studying, so that when I came to take a book, I walked as if to an animal. But when I began to force myself, God helped me, and so I did. -I didn’t know what I ate, what I drank, how I slept, the warmth I felt while reading could never have attracted me. for a meal with any of my friends, but I didn’t go to them for a conversation while reading, although I -I beat society and loved my-them. When the philosopher let us go... I went to where I lived. , not knowing what I would eat, because I didn’t want to waste time calculating the food.” So you absorbed the great av-va Do-ro-fey’s book wisdom.
With even greater zeal, he devoted himself to another cause, when he retired into the wilderness. “When I came to the monastery,” the reverend remembered, “I said to myself: if there is so much love, so warm you were for external wisdom, then all the more should you be for goodness, and all the more strengthened -xia".
One of the first ob-servances of the pre-do-ro-fairy was to meet and arrange for those who came into the abode. tel bo-go-mol-tsev. He wanted to talk with people in different ways, bearing all possible burdens and is-py-ta-niya, bo-ri-we-mi-differently-but-about-the-time-mi is-ku-she-ni-i-mi. At the expense of one brother, the very kind Do-ro-fey built a hospital, in which he himself served. The holy av-va himself described his obedience this way: “At that time I had just gotten up from a serious illness. children of the countries in the evening, - I spent the evening with them, and then there was a race of camels, - and they were prepared - I asked for what was needed; it happened many times that when I was about to go to bed, another need met, and I was bu-di-li. , - and then the hour of vigil approached.” In order to fight sleep, the Reverend Do-ro-fey begged one brother to wake him up for service, and not to wait for the other one. to will the mother to sleep during the vigil. “And believe me,” said the holy av-va, “I respected them so much, as if they were responsible for my salvation.”
For those 10 years, Pre-do-ro-fey was the pre-do-po-no-go's ke-ley-no-comer. Even before, he revealed all his thoughts to him, and united his new obedience with the perfect pre-yee himself in the will of the old man, so that he had no sorrow. Worried that he is not fulfilling the Spa-si-te-la that many people grieve over howling -to the Kingdom of Heaven, Av-va Do-ro-fey opened this thought to the old man. But the Venerable John answered: “Don’t worry, you have nothing to worry about, who is in the service.” sha-niii-with-fathers, he-is-waiting-for-without-care-with-no-ness and-to-eat.” The Most Reverend Do-ro-fey considered it his happiness to serve the great old man, but he was always ready to give up this honor to another - gym. In addition to the fathers of the obi-te-li av-you Se-ri-da, the very same Do-ro-fey sat and listened to the teachings and others - many of his contemporary great movers, including the Most Excellent Av-you Zo-si-we.
After the death of Pre-do-do-no-go Ioan-na Pro-ro-ka, when Av-va Var-sa-nu-fiy took upon himself the co-ver- a shadowy silence, the venerable Do-ro-fey left the monastery of the av-you Se-ri-da and founded another monastery, the foreigner took care of him until his death.
21 teachings, several words, 87 questions from writing -san-ny-mi from-ve-ta-mi pre-po-dob-nykh and Ioan-na Pro-ro-ka. In ru-ko-pi-syah from-vest-ny there are also 30 words about the movement and the recording of the pre-re-additional av- you are Zo-si-we. Your creations, Do-ro-fairy, are full of deep spiritual wisdom, from -the same style, simplicity and accessibility from the same place. According to the teachings, they reveal the inner life of Christ, his gradual ascent into the measure of his growth -that of Christ. Holy Av-va often turns to the great saints there: , . Obedience and humility, united with deep love for God and neighbors, are those We are good-ro-de-te-la-mi, without which spiritual life is impossible, - this thought pro-de-ems everything according to the teachings of the -You are Do-ro-fairy.
In the same place I felt the personality of the pre-ex-do-fairy Do-ro-fairy, who was his student, the pre-po- venerable Do-si-fey (Feb. 19), oha-rak-te-ri-zo-val like this: “To join the brotherhood with him, he with shame, humility and welcome, without pride and impudence, he would have his own; -we are kind-hearted and simple, he conceded in the argument, - but this is a good thing, kind-ro- desires and that which is sweeter than honey - eat-but-du-shiya, ma-te-ri of all good-ro-de-te-lei.”
According to the teachings of Av-you, Do-ro-fairy is the initial book of those who embarked on the path of the spirits of de-la-niya. Simple advice on how to proceed in this or that case, and the subtlest analysis of thoughts and movements of the soul appear Let's have a reliable guide for those who decided to read the works of Do-ro-fairy in an experienced way. Foreigners, having started reading this book, do not part with it all their lives.
Your re-re-niya av-you Do-ro-fairy were in all Mo-na-Styr’s bib-lio-te-kahs and incessantly re-pi-sy-sy- va-lis. In Russia his books; soulful teachings and from the pre-similar Var-sa-nu-fiya Ve-li-ko-go and John-na Pro-ro-ka according to the number of lists, it was the most pro-country, along with "Lestva" pre-excellent and your-re-ni-i-mi pre-do-do-no-go. It is known that the Most Reverend Kirill of Belozer († 1427, June 9), despite the many obligations zan-no-sti igu-me-na, own-but-manual-but re-pi-sal according to the teachings of the av-you Do-ro-fairy together with the “Le-stvitsya” "Pre-excellent John.
According to the teachings of Av-you Do-ro-fairy, from-no-syat-sya not only to foreigners: at all times, this book is read by everyone who strives mil-x-ya is-pol-thread for-ve-di Spa-si-te-la.
Abba Dorotheus
SOUL-BENEFICIAL TEACHINGS
OF THE REVEREND FATHER OF OUR ABBA DOROTHEY SOULful TEACHINGS and Messages with the Addition of His Questions and Answers to Them Barsanuphius the Great and JOHN THE PROPHET
The “soulful teachings” of St. Abba Dorotheos are a priceless treasure of spiritual wisdom. The grace of God, with which Abba Dorotheos was filled, according to the Savior’s word, became in him an inexhaustible “source of water flowing into eternal life.” In the book, all Christians - both monks and laymen - will find a lot of saving and soul-helping advice and instructions.
Abba Dorotheos speaks very clearly and simply about what is necessary for every person: about maintaining conscience, about how to endure temptations, how to walk the path of God wisely and carefully, about creating a spiritual home of virtues. The Optina elders said this about the book of Abba Dorotheus: “Combining in his teachings the deep knowledge of the human heart with Christian simplicity, the Monk Dorotheus offers a clear spiritual mirror in which everyone can see himself and together find admonition and advice on how to correct his spiritual weaknesses and little “Little by little, achieve purity and dispassion.”
By reading this book, we can receive answers from Saint Abba Dorotheus himself to many questions of spiritual life that we face every day.
A short story about St. Dorotheos
We have no basis for accurately determining the time in which the Monk Dorotheos, better known as a writer, lived. This can be approximately determined by the testimony of the scholastic Evagrius, who, in his church history, written, as is known, around 590, mentions his contemporary and mentor, St. Dorotheus to the Great Elder Barsanuphia, saying that he “still lives, imprisoned in a hut” [See. Church history of Evagrius the scholastic. St. Petersburg, 1853. Part 4. G.33]. From this we can conclude that Rev. Dorotheus lived at the end of the 6th and beginning of the 7th century. It is believed that he was from the area around Ascalon. He spent his early youth diligently studying secular sciences. This is evident from his own words, placed at the beginning of the 10th teaching, where the Reverend speaks about himself: “When I was studying secular sciences, at first it seemed to me very painful, and when I came to take a book, I was in the same position as a man going to touch the beast; when I continued to force myself, God helped me and diligence turned into such a skill that, from diligence in reading, I did not notice what I ate, or drank, or how I slept. And I never allowed myself to be lured into dinner with any of my friends, and did not even enter into conversation with them while reading, although I was sociable and loved my comrades. When the philosopher dismissed us, I washed myself with water, for I was dry from immeasurable reading and had the need to refresh myself with water every day; Coming home, I didn’t know what I was going to eat, because I couldn’t find free time to manage my food itself, but I had a faithful man who cooked for me whatever he wanted. And I ate what I found prepared, having a book next to me on the bed, and often delved into it. Also during sleep, she was next to me on my table, and, having fallen asleep a little, I immediately jumped up to continue reading. Again in the evening, when I returned (home) after Vespers, I lit a lamp and continued reading until midnight and (in general) was in such a state that I did not know the sweetness of peace from reading at all.”
Studying with such zeal and diligence, Rev. Dorotheos acquired extensive knowledge and developed a natural gift of speech, as the unknown writer of the message mentions about the book of his teachings, saying that the Reverend “was high in the gift of speech” and, like a wise bee, flying around flowers, collected useful things from the works of secular philosophers, and offered this in his teachings for general edification. Perhaps in this case too the Reverend followed the example of St. Basil the Great, whose instructions he studied and tried to actually implement.
From the teachings of the Monk Dorotheus and his questions to St. The elders clearly see that he knew the works of pagan writers well, but incomparably more the writings of St. Fathers and Teachers of the Church: Basil the Great, Gregory the Theologian, John Chrysostom, Clement of Alexandria and many famous ascetics of the first centuries of Christianity; and cohabitation with the great elders and the labors of asceticism enriched him with experienced knowledge, as evidenced by his teachings.
Although we do not know about the origin of the Reverend, it is clear from his conversations with the great elders that he was a sufficient man, and even before entering monasticism he used the instructions of the famous ascetics of St. Barsanuphius and John. This appears from the answer given to him by St. John to the question about the distribution of property: “Brother! I answered the first questions to you as a person who still demanded milk. Now, when you talk about complete renunciation of the world, then listen carefully, according to the word of Scripture: widen your mouth and I will fulfill"(Psalm 80:11). From this it is obvious that St. John gave him advice even before his complete renunciation of the world. Unfortunately, all these soul-helping words of the holy elders have not reached us. We have only those of them that are preserved in the Book of Answers of St. Barsanuphius and John.
We do not know what reason prompted the Monk Dorotheus to leave the world, but, considering his teachings and especially the questions of St. elders, we can conclude that he retired from the world, having only one thing in mind - to achieve Gospel perfection through fulfilling the commandments of God. He himself speaks about the holy men in his first teaching: “They realized that, being in the world, they could not comfortably practice virtues and they invented for themselves a special way of life, a special way of acting - I’m talking about monastic life - and began to run away from the world and live in deserts."
Probably, the conversations of the holy elders also had a beneficial influence on this determination; for, having entered the monastery of St. Serida, Dorotheos immediately gave himself up to perfect obedience to the saint. John the Prophet, so I did not allow myself to do anything without his advice. “When I was in the hostel,” the monk says about himself, I revealed all my thoughts to Elder Abba John, and never, as I said, did I dare to do anything without his advice. Sometimes a thought said to me: “Wouldn’t the elder tell you the same thing? Why do you want to bother him?” And I answered the thought: “Anathema to you, and your reasoning, and your reason, and your wisdom, and your knowledge; for what you know, you know from demons.” So, I walked and asked the elder. And it sometimes happened that he would answer me exactly what was on my mind. Then the thought said to me: “Well, what? (You see), this is the same thing that I told you: was it not in vain that you bothered the old man?” And I answered the thought: “Now it is good, now it is from the Holy Spirit, but your suggestion is evil, from demons, and was the work of a passionate state (of the soul).” So, I never allowed myself to obey my thoughts without asking the elder.”
Memories of the great diligence with which Rev. Dorotheus was engaged in secular sciences, and he was encouraged in the works of virtue. When I entered the monastery, he writes in his 10th sermon, he said to himself: “If, while studying secular sciences, such a desire and such ardor were born in me, because I practiced reading and it turned into a skill for me; then all the more (it will be so) when teaching virtue, and from this example I drew a lot of strength and zeal.”
The picture of his inner life and success under the guidance of the elders is revealed to us partly from his questions to spiritual fathers and mentors in piety; and in his teachings we find some cases testifying to how he forced himself to virtue and how he succeeded in it. Always blaming himself, he tried to cover up the shortcomings of his neighbors with love, and attributed their misdeeds towards him to temptation or non-malicious simplicity. So in his 4th teaching, the Reverend gives several examples, from which it is clear that, being greatly insulted, he patiently endured it, and, having spent, as he himself says, 9 years in the hostel, he did not say an insulting word to anyone.
The obedience assigned to him by Abbot Serid was to receive and reassure strangers, and here his great patience and zeal for serving his neighbors and God were repeatedly demonstrated. “When I was in the hostel,” the Monk Dorotheos says about himself, the Abbot, with the advice of the elders, made me a stranger, and not long before that I had a severe illness. And so (it happened) in the evening strangers came, and I spent the evening with them; then more camel drivers came, and I served them; often, even after I had gone to bed, another need would arise again, and I would be woken up, and meanwhile the hour of vigil would come. As soon as I fell asleep, the canonarch was already waking me up; but from work or from illness I was exhausted, and sleep again took possession of me so that, relaxed from the heat, I did not remember myself and answered him through sleep: “Well, sir, may God remember your love and reward you; You ordered, “I will come, sir.” Then, when he left, I fell asleep again and was very sad that I was late to go to church. And as a canonarch it was impossible to wait for me; then I begged two brothers, one to wake me up, the other not to let me doze off at the vigil, and believe me, brothers, I revered them as if through them my salvation was accomplished and had great reverence for them.” Striving in this way, the Monk Dorotheos reached a high level of spiritual age, and, having been made the head of the hospital that his brother established in the monastery of the Monk Serid, he served for everyone as a useful example of love for one’s neighbor, and at the same time healed the spiritual ulcers and infirmities of the brethren. His deep humility is expressed in the very words with which he speaks about this in his 11th teaching. “When I was in the hostel, I don’t know how the brethren were mistaken (concerning me) and confessed their thoughts to me, and the Abbot, with the advice of the elders, ordered me to take this care upon myself.” Under his leadership, that simple-hearted worker of obedience, Dositheos, succeeded in such a short time, to the description of whose life several special pages of this book are devoted. - Having had St. as my mentor since entering the monastery. John the Prophet, the Monk Dorotheos received instructions from him as from the mouth of God, and considered himself happy that during his time in the dormitory he was honored to serve him, as he himself speaks about this in his teaching about Divine fear: “When I was still in the monastery Abba Serida, it happened that the servant of the elder Abba John, a disciple of Abba Barsanuphius, fell into illness, and Abba ordered me to serve the elder. And I kissed the door of his cell from the outside (with the same feeling) with which another worships the honorable cross, all the more (I was glad) to serve him.” Imitating in everything the example of the holy ascetics and fulfilling in action the gracious instructions of his fathers: the Great Barsanuphius, John and Abbot Serid, the Monk Dorotheos was, undoubtedly, the heir of their spiritual gifts. For the Providence of God did not leave him in the shadow of obscurity, but placed him in the priesthood of superiority; whereas he desired solitude and silence, as can be seen from his Questions to the elders.
I try to re-read my favorite book after the Gospel every post. We are talking about the teachings of Abba Dorotheus. I really like the word “Abba”. Just like dad. And the Monk Dorotheos himself was a very humble and therefore kind man. Even among the holy fathers, he is unique in his gentleness and kindness of speech. I read his teachings and really want to be like him. It’s not working out well yet, but I’m trying...
I remember my youth, my Christian beginnings and neophyte. The very beginning of the 90s, still empty church counters. And here they are - the first spiritual books... There were three of them: the New Testament, the life of St. Seraphim of Sarov and the teachings of Abba Dorotheus. The record circulation for that time was 200 thousand copies. Before the revolution, it was republished 7 times in Optina Pustyn alone. Abba Dorotheos is a “bronze medalist”, after the Bible and “Unholy Saints”. There is not and never will be a better guide for a beginning Christian. And for those who are already “experienced,” this book, according to the thoughts of the Optina elders, “in its teachings combines the deep knowledge of the human heart with Christian simplicity. Abba Dorotheos offers a clear spiritual mirror in which everyone can see themselves and together find admonition and advice on how to correct their spiritual weaknesses and little by little achieve purity and dispassion.” We love to look at ourselves in our apartment and home mirrors, some more, some less, but we rarely look in the spiritual mirror. By the way, in Russia, before the revolution, in the palace of the gold merchant M. Butin, there was the largest mirror in the world - 16 square meters. meters. They transported him from Paris halfway around the world to Nikolaevsk-on-Amur on a specially built barge... And yet we don’t like to study our underside. But we should do it as often and more carefully as possible... Why, you ask? And so that you can better see your soul. And then what to do with it and how to live is everyone’s business.
We Rarely Look in the Spiritual Mirror
You can read Abba Dorotheus from anywhere. Let's see what he says at the beginning of the book. “Nothing brings such benefit to people as cutting off one’s own will, and truly a person prospers from this more than from any other virtue” (Teaching 1. On the rejection of the world). Before us is the answer to the ever-present questions: how to live and what to do? We, Orthodox people, are always looking for and inventing something. They tormented their priests with endless questions on this topic. Abba Dorotheos points out the shortest path not to something there, but to the very holiness of life. And this is worth worrying about. After all, the church was founded so that saints would be born in it. And where there are no saints, there is no Church. Therefore, in conversations with sectarians, in order not to waste your time and energy, ask them the question: “If you call yourself a church, then show and name your saints.” And they don’t even have them.
So let's try to cut off our desires. Ask, in front of whom? How much time? Best in front of everyone and for a lifetime. And, as always, you need to start with the easiest thing, that is, small. Abba Dorotheos advises:
“Suppose that someone meets idle talkers among themselves, and his thought says to him: “Say such and such a word,” but he cuts off his desire and does not speak... (I can continue from myself: I came home and want to immediately turn on the TV or sit down at the computer; I pass by a store and feel like going in, but there’s no point in fasting, and I want to eat so much that I’m counting the days until Easter - but I make an effort and overcome the temptation). By cutting off (his will) in this way, a person becomes accustomed to cutting it off and, starting from small things, achieves that even in great things he cuts it off without difficulty and calmly.”
It is clear that constant training is required. You cannot stop, as a good skill matures over time. Work and patience are required, and then the miracle that Abba Dorotheos speaks about happens: “a person will finally achieve that which does not have his own will at all, and no matter what happens, he is calm, as if his own desire has been fulfilled. And then, even though he does not want to fulfill his will, it turns out that it is always fulfilled.”
Now let’s open the book in the middle and immediately find advice that applies to everyone: “If someone loses gold or silver, he can find and buy something else instead; if we lose time, living in idleness and laziness, then we will not be able to find another to replace what was lost; truly we will seek even one hour of this time and will not find it” (Teaching 11. On cutting off the passions...). This advice is for me personally. My soul, my soul, why are you sleeping? The end is approaching... Indeed, the most valuable thing we have is time. Let’s imagine that a soul that has lost the Kingdom of Heaven in the afterlife will be asked: “What do you want most?” There will be only one answer: “Return back to the body and get at least one hour of this earthly life.” Only in this life can we repent of sins, do good deeds, beg God for mercy... In a word, do something that can really change our eternal fate. We still have time, and this is a good sign. The Lord loves us and expects us to do our best work for the good of our soul. It's time to start a serious life... The most important thing is not to be late!
Let's see what Abba Dorotheos writes about in the last chapters. “Whoever does a deed pleasing to God will certainly be faced with temptation, for every good deed is either preceded or followed by temptation; and what is done for the sake of God cannot be firm unless it is tested by temptation” (Teaching 19). Temptations are like seals that confirm the quality and legitimacy of a good deed. If there is temptation, it is accepted by God. Some are afraid to do good deeds, knowing that sorrow will come with them. For example, they refuse to be godparents, fearing responsibility; for the same reason they do not get married in church, do not participate in the Sacraments of the Church, are afraid of fasting... This is not Christian. As they say, if you're afraid of wolves, don't go into the forest, and a coward doesn't play hockey. The most serious trials visit the clergy of the Church and monastics. With them comes real, not illusory, spiritual warfare. It is against them that demons take up arms most of all, and God providentially allows his servants the most severe temptations. So, when you are afraid of “demonic revenge” for a good deed, remember us, the clergy, and do not be afraid of anything. Temptation is often necessary to humble our pride and arrogance. Let us remember the words of the prophet David: “Not to us, Lord, not to us, but to Your name give glory.”
You need to read the Holy Fathers in moderation. It is important to remember the golden rule of asceticism: reading must correspond to our lifestyle. We only read what we can do. We will postpone reading about exploits beyond our strength until later times. Abba Dorotheos, in my opinion, is a universal writer, his advice is easy to implement both in the monastery and in the world; for both men and women; both for beginners and perfect ones, if there are such in our world. In a word, let's start reading Abba Dorotheus.
was from Ascalon and spent his early youth with his family in Gaza. In his youth he deeply studied secular sciences; perhaps his teacher was the famous philosopher Procopius of Gaza. Dorotheus's family was wealthy; Subsequently, his brother, at his own expense, built a hospital in the monastery of Abba Serida. Saint Dorotheos did not immediately take monastic vows, but lived for some time near the monastery, using the funds of his large inheritance. Having entered the monastery of St. Serid, Dorotheos became the cell attendant of St. John the Prophet and was his novice for ten years. His main obedience in the monastery was the reception of strangers, to which he showed great patience and zeal. He was the mentor of the Monk Dosifei. Not earlier than 540, after the death of Abbot Serid and Saint John the Prophet, Dorotheus retired from Abba Serid's community. A possible reason for this was the desire of the brethren to elect him abbot, which he humbly refused. Soon other monks began to settle near Dorotheus and he founded his own monastery, of which he remained abbot until his death in 620. Abba Dorotheos is famous for his literary heritage: his teachings (21 in number), epistles (10 in number) and the recording of the answers of the elders Barsanuphius the Great and John the Prophet to the questions of St. Dorotheos (87 in number). The works of Abba Dorotheus are classics of ascetic literature, studied by monastics and laity as a source of analysis of the thoughts and movements of the Christian soul. About rejection of the world About humility About conscience About the fear of God Do not rely on reason Do not judge your neighbor Reproach yourself, not your neighbor About rancor You should not lie The Way of God Cut off passions About the fear of torment Temptation About virtue
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The Monk Abba Dorotheos was a disciple of the Monk John the Prophet in the Palestinian monastery of Abba Serida in the 6th century.
In his youth he diligently studied science. “When I was studying external teaching,” the Abba wrote, “at first I was very burdened by the teaching, so that when I came to take a book, it was as if I were walking towards an animal. But when I began to force myself, God helped me, and I became so accustomed to , that I didn’t know what I ate, what I drank, how I slept, from the warmth felt while reading. They could never lure me to a meal with any of my friends, I didn’t even go to them for a conversation while reading, although I loved it. I loved company and loved my comrades. When the philosopher sent us away... I went to where I lived, not knowing what I would eat, because I did not want to waste time ordering food." This is how the Monk Abba Dorotheos absorbed book wisdom.
With even greater zeal he devoted himself to monastic work when he retired into the desert. “When I came to the monastery,” the monk recalled, “I said to myself: if there was so much love, so much warmth for external wisdom, then even more so there should be for virtue, and I became even more strengthened.”
One of the first obediences of the Monk Dorotheos was to meet and accommodate the pilgrims who came to the monastery. He had to talk with people of different positions, bearing all sorts of hardships and trials, struggling with various temptations. At the expense of one brother, the Monk Dorotheos built a hospital, in which he himself served. The holy abba himself described his obedience this way: “At that time I had just gotten up from a serious illness. And then strangers came in the evening - I spent the evening with them, and there were camel drivers - and I prepared what they needed; many times it happened that when I went to bed, another need would arise, and they would wake me up, and then the hour of vigil would approach.” To fight sleep, the Monk Dorotheos begged one brother to wake him up for the service, and the other not to allow him to doze off during the vigil. “And believe me,” said the holy Abba, “I respected them as much as if my salvation depended on them.”
For 10 years the Monk Dorotheos was the cell attendant of the Monk John the Prophet. Even before, he had revealed all his thoughts to him, and he combined new obedience with perfect surrender of himself to the will of the elder, so that he had no sorrow. Worried that he would not fulfill the Savior’s commandment that it is necessary to enter the Kingdom of Heaven through many sorrows, Abba Dorotheos revealed this thought to the elder. But the Monk John replied: “Do not grieve, you have nothing to worry about, whoever is in obedience to the fathers enjoys carefreeness and peace.” The Monk Dorotheos considered it a happiness for himself to serve the great elder, but he was always ready to cede this honor to others. In addition to the fathers of the monastery of Abba Serida, the Monk Dorotheos visited and listened to the instructions of other great ascetics of his time, including the Monk Abba Zosimas.
After the death of St. John the Prophet, when Abba Barsanuphius assumed complete silence, St. Dorotheos left the monastery of Abba Serida and founded another monastery, the monks of which he cared for until his death.
The Monk Abba Dorotheus owns 21 teachings, several epistles, 87 questions with recorded answers of the Monks Barsanuphius the Great and John the Prophet. The manuscripts also contain 30 words about asceticism and a record of the instructions of the Monk Abba Zosima. The works of Abba Dorotheus are filled with deep spiritual wisdom and are distinguished by a clear, refined style, simplicity and accessibility of presentation. The teachings reveal the inner life of a Christian, his gradual ascent to the measure of the age of Christ. The holy Abba often turns to the advice of great saints: Basil the Great, Gregory the Theologian, Gregory of Nyssa. Obedience and humility, combined with deep love for God and neighbors, are the virtues without which spiritual life is impossible - this thought permeates all the teachings of Abba Dorotheus.
Throughout the presentation, the personality of the Monk Dorotheus is palpable, whom his disciple, the Monk Dositheus (February 19), characterized as follows: “He treated the brethren who labored with him with modesty, humility and friendliness, without pride and insolence; he was characterized by good nature and simplicity, he conceded in the argument - but these are the beginnings of reverence, goodwill and that which is sweeter than honey - unanimity, the mother of all virtues."
The teachings of Abba Dorotheus are the initial book for those who have embarked on the path of spiritual activity. Simple advice on what to do in this or that case, and the most subtle analysis of the thoughts and movements of the soul are a reliable guide for those who decide to empirically read the works of Abba Dorotheus. Monks, having begun to read this book, do not part with it throughout their lives.
The works of Abba Dorotheus were in all monastery libraries and were constantly copied. His book is in Rus'; soulful teachings and answers of St. Barsanuphius the Great and John the Prophet was the most widespread by the number of lists, along with the “Ladder” of St. John and the works of St. Ephraim the Syrian. It is known that the Monk Kirill of Belozersky (+ 1427, commemorated June 9), despite the numerous duties of the abbot, with his own hand he rewrote the teachings of Abba Dorotheus along with the Ladder of St. John.
The teachings of Abba Dorotheus apply not only to monks: at all times this book was read by everyone who sought to fulfill the commandments of the Savior.
