Passion is such a sinful dependence on which a person can not simply get away so easily and a man can not defeat him by himself. Invaluable help in this matter is provided to us by the holy fathers. In their writings we will find true spiritual help - advice in the struggle against money-lovingness, answers to topical questions and instructions in good deeds for overcoming an evil illness.
In the nature of man there is a natural need for protection from the adverse effects of the surrounding world and borrowing from it all that is necessary (clothing, housing, tools, etc.). Every effort should be made to avoid all excesses and not to overstep the limits of necessary needs: "True wealth and an indefatigable estate is to desire only the necessary and appropriately use the excessive" . Preservation from desires and from the development of different incoming cerebral thoughts into the human soul can help to avoid the emergence and development of the terrible and destructive passion of money-love. Man, possessed by the passion of money-loving, takes not only the necessary (there is no sin in this), but many other things with a considerable surplus for the delight of his sinful passions, while the real human needs both were and are very insignificant.
In order to successfully combat money-loving, one must have the right attitude and be aware of the possibility, with the help of God, to achieve a decisive victory over this passion.
With money-love it is necessary to struggle with the first of its prilogues, John Cassian Romans, because "the disease of money-love, once adopted, with great difficulty is expelled" , this indicates the importance of the struggle even with sinful thought, and not only with the affairs of money-love. "Therefore, this disease should not seem to anyone unimportant, which can be neglected. How easy it is to evade it, and by overriding someone, it hardly allows you to use medicines for healing " - by this prp. John explains the need for spiritual tension, which does not accept the idea of enrichment.
Avva Evagrius testifies to the non-involvement of the human will in the appearance of the thought of wealth, but emphasizes the dependence on man of accepting or rejecting it. To fight the sinful thought, the ascetic offers reasoning and spiritual analysis: if sent by the devil to somebody the thought of money-loving, it is necessary to reveal what this idea consists of, and then the realization will come that the root of it is the desire to acquire gold. Then the ascetic observes: "When you investigate this, the thought will disappear, being decomposed into what it is, and the demon will run away as soon as your thought admires the grief, inspired by such knowledge" .
Dislike of avarice is the main spiritual force in the struggle.
A silver-braver is characterized by a weakening of self-control, a weak will in the field of abstinence from the desire for enrichment, from love for property. In this respect, it is important to have spiritual abstinence, strengthen the will and improve the inner man, cultivating patience, self-control and endurance.
For a successful fight against passion, you need a determination to resist it, you need dislike, loathing, dislike for money-loving - this is the main spiritual force in the struggle. And in order to root this dislike in the soul, one needs the fear of God and much exercise of the soul, its strengthening in determination not to indulge in such passion. "One can not live without labor, and no one is crowned without a feat. Force yourself, says Pr. Varsonofy the Great, fight for your salvation and God will help you, who wants all people to be saved and reach the knowledge of the truth (1 Tim. 2: 4) ".
Let us note once again that the fear of God is the beginning of salvation and victory over money-lovingness; depends on it and they are entitled to the beginning of conversion from sin, they are cleansed from passions, and in those who embarked on the path to perfection, all the virtues are acquired and protected by the fear of God.
Holy fathers teach that "a man gets the fear of God if he has the memory of death and the memory of torment, if he feels himself, how he lives (every night he tests himself, how he spent the day, and every morning - how did the night pass), if he is not daring is free) and will communicate with people who fear God (having fear of God) ".
Thus, the fear of God teaches the memory of the last four events of life that await each person: death, judgment, hell and heaven. St. Tikhon Zadonsky, teaching Christians of good morals, commanded "to remember the last four: the first - death, inevitable to anyone and variously admiring; second - the Court of Terrible, where for every word, deed and thought evil - the answer will be rewarded; the third is hell or eternal torture, the end of the needy, waiting for the sinners; the fourth is the Kingdom of Heaven, to the faithful, the life of those who conduct it is holy, prepared ".
The beginning of the healing of all passion and all sin is repentance , contrition and lamentation for one's sins, with a warm prayer and coming to the Lord for help. On the advice of pr. Varsonophy the Great "you have to plunge yourself with weeping before the Lord, so that you can resist the passion ". And without a heart disease, without a heartbreak, without the sober, weeping and fear of God, you can not curb your passion. All passions are overcome by humility, which everyone acquires with much labor, especially by the labor of heartbreak (about their sins) and the weeping for sins. "Humility and obedience are the exterminators of all passions and the planters of all good. For the Lord says: I live ... with the contrite ... spirit (Is. 57: 15) .
In addition to repentance, one must also force oneself to other spiritual matters. The holy righteous John of Kronstadt calls on as much as possible to read the Holy Scripture, pray in the church and in the cell, fast, repent of sins, meditate on God, man's appointment, craft, redemption, the love of God for the human race, the life and deeds of the saints  .
Pp. Simeon the New Theologian recommends that you pay as much attention to the reading of the holy fathers: "Saturation with material foods can corrupt and damage the soul and body, and what the saints say in the readings enlightens the mind, sanctifies the soul, and through it transmits sanctification and the body, making it healthier and stronger ".
Pp. Neil Sorsky defines prayer as the basis of the struggle with money-lovingness: "It is fitting for us to protect ourselves from this pernicious and dysfunctional passion and to pray to the Lord God, and drive away the spirit of money-loving from us" . With prp. Neal agrees and prp. Isidore Pelusiot: "If the poison of money love influenced you, this root is evil to all, and, turning all your senses to yourself, leads to such a frenzy that you go into idolatry, then answer it with a divine word: I will bow to the Lord my God, and I will serve the One. And the action of the poison will end, and you will completely become sober ".
All passions are overcome by humility, which everyone acquires with much labor, especially by the labor of heartbreak (about their sins) and the weeping for sins.
By exhorting those who are already in captivity in the passion of avarice, St. John Chrysostom says not to despair: "You can extinguish (the flame of covetousness), even if it rose to the sky. If you just want to - and we, no doubt, will overcome this flame ». Further, the saint says that a person chooses, by his free will, a predilection for money and property, so, therefore, free will can extinguish, if he so wishes. The direction of the human will to resist the avarice of money-loving can be promoted by meditation and a clear understanding of the vanity and uselessness of wealth, that it prevents the inheritance of Eternal Life by blocking God's self. Passion avarice delivers only a temporary pleasure, mixed with grief, if it is good to consider the essence of this wealth. Understanding this can contribute to the despicable passion of avarice for achieving an eternal and blissful life with God.
Pp. John Cassian The Roman describes the goal and the final state to which one should strive: "A perfect victory over money-lovingness is achieved in order not to let the spark of desire for any and the slightest acquisition remain in our heart, in the certainty that we are no longer able to pay off her, if at least some food we will serve this spark in us ".
Separately, we should mention the recommendations on the conduct of spiritual warfare against money for monks. Striving in monasteries, pr. John of the Ladder advises you to move away from the world and strengthen your faith, for they kill the love of money .
For the hegumens, an instructive example can serve as a story described in one ancient paterika, which will tell you about the method of building pastoral and administrative work with money-loving monks, as well as for pedagogical tasks. So, a certain monk, more economical, rather than stingy, has accumulated one hundred zlatnits, engaged in the fabric of the canvas. The monk is dead, the zlatniks remain. The brothers gathered to advise what to do with the money; there lived about five thousand monks, each in a separate cell. Some offered to give money to the poor, others - to give to the church, some - to give it to relatives. But the holy elders, by the action of the Holy Spirit dwelling in them, determined to bury the money together with their master and at the same time say to the obedient: "Let your peace be with you to perdition" (cf .: Acts 8: 20). This event brought such horror and fear to all the monks of Egypt that from that time they recognized for a serious misconduct to have in stock even one zlatnitsu. The action might seem cruel, but the figures were only an instrument of the Holy Spirit .
God is the chief assistant in the struggle against money-lovingness. The holy righteous John of Kronstadt opens the way for man to confront the studied passion through faith and hope for the Lord, constant introspection and self-control: "Speak in your heart with the firm conviction of the word: it's diabolical, it's gloomy hell. With faith and hope in the Lord, with constant sobriety and attention to oneself, it is possible, with God's help, to avoid infernal sorrow and darkness. Born of God watches himself, and the wicked one does not touch him (1 IN 5: 18) . Father John, comparing the processes of the treatment of mental illnesses (passions) and the treatment of bodily diseases, comes to the conclusion about the need for decisiveness of action, ruthlessness and uncompromisingness, forcing oneself to the opposite of what passion requires; in relation to money-love - "rather praise nestyazhanie and zrevrevuy about it" , i.e. nestyaganie is a medicine for a decent ailment of money-love.
St. Demetrius of Rostov draws attention to the need for trust in God in the healing of money-loving, awareness of the helplessness of wealth. Only the omnipotence of God can turn a person from a disastrous path: "It is a great folly to apply your heart to gold and hope for fatal excessiveness. So, do not rely on corruptible wealth and do not rush for gold, for as it is written, "A loving gold will not be right" (Sir 31: 5,), but lay your trust in the living God (1 Tim. 4: 10), Which dwells forever, and created all things. ". Continuing the line of reasoning, he also comes to an inference about the superstructural nature of material values; a man is born without having anything, and everything that is needed is sent to him through the philanthropic Providence of the Heavenly Father. Also, the saint calls for the distribution of alms, which destroys the unnatural passionate connection of man and money .
In "Father's" St.V. Ignaty Bryanchaninov there is an instructive story about a monk who, worried about possible bodily infirmity, asked the elder to give a blessing to postpone the money supply, but instead of the anticipated calm, the monk began to experience spiritual torments. Turning to the old man again, he heard: "Two pilgrims make up your hope, as if God did not brood over us. But it may happen that you will lose them, then your hope will perish. It is better to put hope in God, because He cares for us ". Thus the old man showed the monk the emptiness of trust in earthly riches and guided the way of trust in God, and not on the golden calf.
A man is born without having anything, and everything necessary is sent to him through the philanthropic Providence of the Heavenly Father.
In the Life of St. Sergius of Radonezh also has a story about how the hegumen of the Russian Land fought with money-love in his monastery. So St. Sergius forbade his monks to leave the monastery fence and ask for food from the laity, so that they put their trust in God, not on people and wealth. Once there was impoverishment in food; For two days the brothers practically did not eat anything. A murmur began, which the saint tried to pacify the Savior's evangelical words (Matthew 6: 26), examples of ancient ascetics, etc. On the following day, abundant provisions were delivered to the monastery from an unknown benefactor, and all the inhabitants received comfort in food . This historical example is indicative of those who are deprived and in need, and teaches not to grumble, not to devote oneself to the process of making money, but, first of all, to rely on the Gracious Lord.
In the Ancient Patericon there is a story about some Christians who came to the Greek city of Ostrazin to give alms. They offered one of their mutilated offerings, but he refused, saying that he himself can earn a living, then they offered help to a poor large family dressmaker, but she did not accept alms, answering that she had the Patron of God Himself. This narrative teaches us how to earn money with self-love, making efforts ourselves, and to be content with small things, thanks to God and trusting in Him .
In the interpretation of St.. John Chrysostom at the Savior's conversation with the rich young man, is an exhortation to call for God's help in the fight against money-lovingness. The impossibility, which is spoken of in the Gospel, is the great complexity of renouncing wealth, because the heart managed to get used to it already. This impossibility is abolished by a gradual exercise in the distribution of alms. Also, the saint pays attention to the impossibility of achieving success in the matter under investigation, if a person will only just riches wealth for alms; it is necessary to exterminate the very love of wealth, the weakening of selfish desires, the switch to aspiration for the bliss of union with God . Warming up in itself a living faith and aspiration to meet with God, according to the testimony of St. John Chrysostom, does not allow the poison of avarice to poison a Christian: "Let us liberate ourselves and put out the attachment to money in order to inflame the desire of heaven in ourselves. After all, these two aspirations can not be combined in one soul ".
Describing the realities of human existence, the fragility of material treasures and their unfitness to eternal life, St. Dmitry Rostovsky calls to calm and limit his requests, finding in this cure for money: "Do not chase after many, but be thankful for the small. For all are chasing after many, everyone is looking for a lot, everyone is baking around, but leaving everything to the slightest, they can not take anything from here. It is better to be grateful for a little, than it is unreasonable to pursue many things ".
A suitable illustration of the words of St.. Dmitry is the story of the Eulogy stone-cutter, which ends with the following words: "Ask God for a daily bread: the Lord Himself teaches this, but do not seek wealth, it leads to many temptations; It is not without reason that it is said: "It is more convenient for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God" (Mk. 10: 25) ". This edification is offered as an instrument of confronting the development of the passion for avarice - the abandonment of the desire for enrichment and contentment sent by God.
Pp. Nicodemus of the Holy Father, the reason for the appearance of avarice determines the damage to the desired strength of the soul, and to win the battle against this passion he recommends the opposite good feeling and disposition - the contentment of small and poverty-loving . Also the monk offers to protect himself by keeping his eyes from temptation: "Do not look lustily on beautiful clothes, nor on silver and gold, nor on glittering orders of the world, so that through your eyes your vanity or money love does not enter your soul" ; instead of prp. Nikodim calls to visit churches, tombs and cemeteries, to look thoughtfully at holy icons, to read sacred books, and to cling eyes to everything else that can save the soul .
The fact that avarice can be defeated only by non-aggression, spoke and prp. John Cassian Roman: "Here is a striking and obvious example of the fierceness of this passion, which captivates the soul does not allow observing any rules of honesty and can not be satiated with any increase in profit. For it is not wealth that can end this passion, but only non-aggression. Finally, when Judas concealed the money entrusted to him, prescribed for alms to the poor, in order to moderate his passion with an abundance of money, he inflamed with so much passion from their abundance that later he wanted not only to steal money, but also to sell the Lord Himself. For the frenzy of this lust surpasses all riches ".
Do not look lustily at beautiful clothes, neither in silver and gold, nor in glittering outfits of the world, so that through your eyes your vanity or avarice will not enter your soul.
Answering the question arising at the differentiation of non-suasion, about the permissible limit of possession of material goods, pr. Neil Sorskii urged not to have things that exceed the vital need. He also urged to cleanse the soul and protect it from any desire to acquire property, for: "The true removal from money and love for money is not only not to have assets, but not to want to acquire them. This sends us to spiritual purity ".
St. John Chrysostom calls to avoid all excesses and not to overstep the limits of their needs: "True wealth and an indefatigable estate is to desire only the necessary and appropriately use unnecessary" .
In the struggle against money-loving, a separate place is assigned to the acquisition of the virtue of the opposite passion: "You have bound yourself with chains of money-love, resolve yourself through the fulfillment of the commandment about love for the poor," says St. John Chrysostom .
Abba Dorotheus, who praises Christ, "Who knows everything and who gives good medicine against every passion," says the importance of educating virtue and healing property. . Against money-lovingness, according to the word of the Monk, the Savior gives the command for alms .
Nestyazhanie - virtue, resisting love of money, and it conquers this passion. St. Ignaty (Bryanchaninov) writes about what includes nestyazhanie: "Satisfaction of one necessary. Hatred of luxury and bliss. Mercy for the poor. The love of evangelical poverty. Hope for God's Providence. Follow the Christ commandments. Calmness and freedom of spirit. Carelessness. Softness of the heart. " Saint Ignatius testifies to non-suasion as a necessary condition for achieving perfection - salvation .
To be removed from the desire to possess the untold wealth of the Holy. John Chrysostom proposes to direct his mental gaze to another treasure that will await a person in eternal life: "When an evil skill or passion for covetousness will greatly seduce you, arm yourself against them with such a thought: disregarding temporary pleasure, I will receive a great reward. Tell your soul: you mourn that I deprive you of pleasure, but rejoice, because I am preparing Heaven for you. You do not work for man, but for God; be patient a little and you will see what will be the use of it; be firm in real life, and you will get an unspeakable freedom. If we thus talk with the soul, if we represent not one burden of virtue, but also its crown, then soon we will distract it from all evil ".
In deducing the algorithm of struggle against sin, Abba Dorotheus says the following: "So, not only must we cut off passions, but also the causes of them, then well fertilize their morals with repentance and weep, and then begin to sow a good seed that is good deeds"  , thus charity must be preceded by serious preparation (determination and repentance).
A person who has begun to struggle with the passion of avarice through charity can face misunderstandings and opposition in the family, when household members try to return the mind and feelings to the service of mammon under all sorts of plausible pretexts.
Sometimes the work on spiritual perfection does not bring the desired result, and during the struggle with money-loving you can make maximum efforts, but not get rid. Abba Serapion defines fornication as a obstacle preventing the mammon from winning, and instructs on the need to pay attention to its presence and eradication .
Wisdom, chastity, courage and truth, in the opinion of pr. Ambrose of Optina, are the main virtues that help in the described struggle; who has acquired these virtues, develops foresight, foresight and discretion, which strengthens the person in this battle .
When an evil skill or a passion for covetousness will greatly seduce you, arm yourself against them with such a thought: disregarding temporary pleasure, I will receive a great reward.
Composing a kind of plan for combating money-love svt. John Chrysostom suggests first to eradicate anger, envy and ill will. Further, he convinces himself of the apparent complexity of confronting the investigated vice, using for this purpose examples from the life of his epoch. For example, some spend huge fortunes to earn fame among the people, while others, seduced by "Hellenic delusions", throw everything to also earn public praise. Summing up their reflections, the archpastor exclaims: "So when I think about it, I do not know what justification or apology we will have that we do not want, for the sake of God's commandment, for the sake of eternal and endless glory, to sacrifice the smallest part (of our estate) , but we become worse than those people without thinking how great the difference is here ". At the final stage of the struggle, he calls alms: "So, I beg you, we will give the excess to the poor, we will sow, while there is still time: to shake us in time well-meaning ... You, perhaps, use it beyond need, spend a lot of money for entertainments, clothes and other luxuries ... So listen to me and, as long as there is still time, give out too much money, so that you can prepare salvation for yourself and receive the reward of those eternal blessings that we all receive by the grace and love of our Lord Jesus Christ " .
Our contemporary, prot. Paul Gumerov, teaching his pastoral instruction, draws attention to the fact that virtue does not come of itself. A person who has a disposition towards avarice, avarice, greed, must compel himself, make him do charity work; to use wealth for the benefit of your soul. He condemns the hypocritical approach to salvation, when we, under the pretext of alms, get rid of what they are ready to throw into the bin . Also about. Paul urges to force himself "to share, give, help others, we can get rid of greed and greed. We will understand that "it is more blessed to give than to receive" (Acts 20: 35) that by giving out, we can receive greater joy and satisfaction than by coping and collecting values that we ourselves sometimes bring very little benefit. "
The struggle with money-loving lies in cultivating in oneself virtues, opposite love of money: mercy to the needy, alms, generosity, unselfishness, indifference to wealth and unwillingness to acquire, jealousy about spiritual goods and gifts, not perishable earthly property, cultivation as a counterbalance wishes of acquiring good intentions: the fear of God, the memory of death, of love for one's neighbor.
Continuing the line of bringing to the human mind the true purpose of earthly goods, St. Ignatius (Bryanchaninov) calls wealthy people managers of property that belongs to God and is entrusted to the stewards for a time, so that they dispose of it according to His will . And the main weapon that strikes this passion, he calls alms: "The Lord commands by charity to turn the earthly estate into heaven, so that the very treasure of man, being in Heaven, would draw him to heaven" .
St. John Chrysostom speaks of the healing gift of this virtue: "Unfairness brings us closer to Heaven, freeing us not only from fear, cares and dangers, but also from other inconveniences" .
Pp. Neal of Sinai also warns about some difficulty in achieving this virtue: "Let no one think that without success and effort, prosperity in non-sufficiency is achieved" . With prp. Neal is also agreed by Isaac the Syrian: "No one can acquire real non-possessiveness unless he is prepared to gladly endure temptations" ; but, in the saint's opinion, this effort is necessary: "Without the lack of desire, the soul can not be freed from the rebellion of thoughts and, without bringing feelings to the silence, will not feel peace in thought" .
Thus, as follows from the patristic literature, the most effective way of overcoming the sinful state is the development of virtue of the opposite quality. Thus, the education of mercy favors the overcoming of avarice, the eradication of anger-mildness is gained, vanity is overcome by humility, despondency by sobriety, and gluttony by abstinence. The work of vigil, fasting, prayer and alms serves to educate the will and allows the Christian to acquire the virtue of mercy.
All passions prevail through humility, acquired by repentance, repentance is the result of the fear of God, which produces the thought of death and the memory of one's sins.
"The loss of the material must be accepted with joy" , - he teaches the pr. abva Euprenia; this attitude extinguishes the spark of money-love, not allowing to turn a regret about the loss of the small in the fire of a passionate increase in its capital.
Addressing the poor, Protopriest Dimitry Sklobovsky (XIX century) emphasizes the individual approach of God to the salvation of a particular person. Based on his experience in counseling, the shepherd calls for humility and gratitude, for which avarice is defeated; a man can not comprehend the depth of the Providence of the Heavenly Master about himself: "If you are crushed and overwhelmed by poverty and need, then know that with wealth, if it were given to you, there would be sorrows and distress of the soul ..." .
Archimandrite Lazar (Abashidze) considers it practically reasonable to recommend a person who, in order to satisfy his desire to increase financial well-being, steal or otherwise cause material damage to someone, can repay his debt, return the stolen goods or compensate for their value; while the prescription of the committed act does not cancel the proposed means for etching the investigated attachment .
Calling the people who manage large financial flows to spiritual vigilance, the priest Feodor Bogorodsky writes: "If any of us is rich and happy, see, do not forget, be afraid of arrogance, arrogance, dissipated life and terrible afterlife ..." . Continuing to tune in the struggle, Father Theodore, gives advice on how to maintain a truly Christian attitude to wealth and not allow spiritual coalescence with it: "Do not despise, do not push yourself from anything poor, but invite them to yourselves as guests, like the princes of the Tsar Heavenly, feed, dress, shoe, heal, and die - bury with honor ".
To radical methods in the struggle against the described ailment offers its instruction svt. Clement of Alexandria: "As soon as you notice that the wealth is enslaving you and taking you out of balance, throw it, reject it, hate it, give it up, run away" . Sometimes only such a cardinal decision can lead a person out of a fatal condition, return him to the true path
Summing up the revealed means for struggle against studied passion of money-love, it is necessary to allocate following spiritual exercises:
Also, one should suppress in every possible way grumbling and envy, renounce bragging, which fuels the desire to become richer.
Finally, in order to successfully combat the passion of avarice, we need a firm determination to resist it, the consciousness that this passion is not at all an excusable weakness, but that avarice is idolatry and the slaves of capital can not inherit the Kingdom of God, because they worship instead of the true God-Mamon.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. V. - St. Petersburg: ZLATOUST, 2004. - S. 409.
 John Cassian Roman, pr. The Scriptures. - M .: Young Guard, 1993. - S. 86-87.
 Avva Evagrii // Philokalia. In five volumes. T. I. - M .: Siberian Blagozvonnitsa, 2015. - S. 66.
 Venerable Fathers Varsonofius and John guide to spiritual life in answering the questions of disciples. - M .: Siberian Blagozvonnitsa, 2013. - S. 281.
 Abba Dorotheus, pr. Soulful teachings. Messages. Short sayings. - Moscow: STSL Publishing, 2016. - S. 91-92.
 Tikhon Zadonsky, St. Collection of creations. In five volumes. T. I. - M .: Publishing House of Sisterhood in the name of St. Ignatius of Stavropol, 2009. - S. 101.
 Venerable Fathers Varsonofius and John guide to spiritual life in answering the questions of disciples. - M .: Siberian Blagozvonnitsa, 2013. - S. 242.
 Ibid. S. 274.
 Ibid. S. 121.
 John of Kronstadt, St. rights. My life in Christ. - M .: Publishing House of the Sretensky Monastery, 2008. - C. 416-417.
 Simeon the New Theologian, pr. Creations. Words and hymns. In three volumes. T. II. - M .: Siberian Bagon Bell, 2011. - S. 283.
 Neil of Sorsky, pr. Charter and message. - M .: Native land, 2016. - S. 140.
 Isidore Pelusiot, pr. Creations. In two volumes. T. II. - M .: Publishing House of Sisterhood in the name of St. Ignatius of Stavropol, 2001. - With 244.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. VI. - St. Petersburg: ZLATOUST, 2004. - С.652.
 John Cassian Roman, pr. The Scriptures. - M .: Young Guard, 1993. - S. 99.
 John the Ladder, St. Lestwitz. - M .: Publishing House of the Sretensky Monastery, 2007. - S. 210.
 Ignatius (Brianchaninov), St. Collected works. In seven volumes. T. VI. - Moscow: Terir, 2011. - S. 461-462.
 John of Kronstadt, St. rights. My life in Christ. - M .: Publishing House of the Sretensky Monastery, 2008. - S. 325.
 Ibid. S. 970.
 Dmitry Rostov, St. Creations. In three volumes. T. II. - Moscow: DAR, 2009. - S. 251.
 Ignatius (Brianchaninov), St. Collected works. In seven volumes. T. V. - Moscow: Terir, 2011. - S. 373.
 Life of St. Sergius of Radonezh // Life of Russian Saints. - M .: Spassky brotherhood, 1998. - S. 124-129.
 Ancient Paterik. - Holy Mount Athos: Publication of the Russian on Athos St. Panteleimon Monastery, 2009. - S. 66.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. XI. - St. Petersburg: ZLATOUST, 2004. - S. 196.
 Ibid. S. 695.
 Dmitry Rostov, St. Creations. In three volumes. T. II. - Moscow: DAR, 2009. - C. 55-56.
 Victor Guriev, prot. Prologue in the teachings for each day of the year. - Moscow: STSL Publishing, 1992. - S. 350-351.
 Nicodemus of the Holy Trinity, pr. Invisible abuse. - M .: Siberian Blagozvonnitsa, 2010. - C. 48.
 Ibid. S. 75.
 Ibid. S. 76.
 John Cassian Roman, pr. The Scriptures. - M .: Young Guard, 1993. - S. 124.
 Neil of Sorsky, pr. Charter and message. - M .: Native land, 2016. - S. 203.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. VII. - St. Petersburg: ZLATOUST, 2004. - S. 212
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. IX. - St. Petersburg: ZLATOUST, 2004. - S. 474.
 Abba Dorotheus, pr. Soulful teachings. Messages. Short sayings. - Moscow: STSL Publishing, 2016. - S. 230.
 Ibid. S. 231
 Ignatius (Brianchaninov), St. Collected works. In seven volumes. T. II. - Moscow: Terir, 2011. - S. 403.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. VII. - St. Petersburg: ZLATOUST, 2004. - With 188.
 Abba Dorotheus, pr. Soulful teachings. Messages. Short sayings. - Moscow: STSL Publishing, 2016. - With 142
 John Cassian Roman, pr. The Scriptures. - M .: Young Guard, 1993. - S. 604.
 Ambrose Optina, pr. Collection of letters. - Kozelsk: Publishing house of Optimum Desert, 2012. - S. 83-84.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. VII. - St. Petersburg: ZLATOUST, 2004. - S. 55.
 Ibid. S. 56
 Gumerov P., Holy. Orthodox asceticism, laid down for the laity: On the struggle against passions. - M .: Publishing House of the Sretensky Monastery, 2010. - C. 20.
 Ibid. C. 21.
 Ignatius (Brianchaninov), St. Collected works. In seven volumes. T. VI. - Moscow: Terir, 2011. - S. 73
 Ibid. S. 74.
 John Chrysostom, sv. Complete collection of creations. In twelve volumes. T. VI. - St. Petersburg: ZLATOUST, 2004. - With 369.
 Neil of Sinai, pr. The path to virtue. - M .: Publishing House of the Sretensky Monastery, 2008. - S. 99.
 John Climacus, pr. Ladder. - M .: Publishing House of the Sretensky Monastery, 2007. - S.379
 Ibid. S.379
 Ignatius (Brianchaninov), St. Collected works. In seven volumes. T. V. - Moscow: Terir, 2011. - S. 273.
 Sklabovsky, D. prot. A collection of exemplary sermons, words and teachings. - M .: Publishing House of the Sretensky Monastery, 1999. - S. 29.
 Lazar (Abashidze), archm. About the secret ailments of the soul. - M .: Publishing House of the Sretensky Monastery, 2001. - S. 23.
 Fyodor of Bogorodsky, Priest. A collection of exemplary sermons, words and teachings. - M .: Publishing House of the Sretensky Monastery, 1999. - S. 92.
 Ibid. S. 93.
 Clement of Alexandria, sv. Who from the poor will be saved. - SPb .: Publishing house of Oleg Abyshko, 2006. - S. 258.я