The Conferences — CONFERENCE 14.

BY SAINT JOHN CASSIAN

BY ST. JOHN CASSIAN

THE FIRST CONFERENCE OF ABBOT NESTEROS: ON SPIRITUAL KNOWLEDGE.

THE FIRST CONFERENCE OF ABBOT NESTEROS. ON SPIRITUAL KNOWLEDGE.

The words of Abbot Nesteros on the knowledge of the religious.

The words of Abbot Nesteros on the knowledge of the religious.

The order of our promise and plan requires that the teaching of Abbot Nesteros should come next—a man outstanding in every respect and possessing the greatest knowledge. When he saw that we had memorized some parts of Holy Scripture and wanted to understand them, he spoke to us with these words: There are indeed many different kinds of knowledge in this world, as varied as the different arts and sciences themselves. But while all of them are either completely useless or only useful for the good of this present life, there is still not one that lacks its own system and method for learning it, through which those who pursue it can master it. If, then, those arts are governed by certain specific rules for how they are taught, how much more does the system and teaching of our religion depend on a fixed order and structure—our religion, which aims toward contemplation of the secrets of invisible mysteries and seeks no present reward but the prize of eternal recompense. And the knowledge of this is twofold: first, πρακτική, that is, practical, which comes about through the improvement of morals and purification from faults; second, θεωρητική, which consists in the contemplation of divine things and the knowledge of most sacred truths.

The order of our promise and course demands that there should follow the instruction of Abbot Nesteros, a man of excellence in all points and of the greatest knowledge: who when he had seen that we had committed some parts of Holy Scripture to memory and desired to understand them, addressed us in these words. There are indeed many different kinds of knowledge in this world, since there is as great a variety of them as there is of the arts and sciences. But, while all are either utterly useless or only useful for the good of this present life, there is yet none which has not its own system and method for learning it, by which it can be grasped by those who seek it. If then those arts are guided by certain special rules for their publication, how much more does the system and expression of our religion, which tends to the contemplation of the secrets of invisible mysteries, and seeks no present gain but the reward of an eternal recompense, depend on a fixed order and scheme. And the knowledge of this is twofold: first, πρακτική, i.e., practical, which is brought about by an improvement of morals and purification from faults: secondly, θεωρητική, which consists in the contemplation of things Divine and the knowledge of most sacred thoughts.

On Understanding Spiritual Things

To grasp knowledge of spiritual things, we must first purify our hearts through obedience to God's commandments. Just as the eye cannot see unless it is healthy, so the mind cannot perceive divine truths unless it is cleansed from passions. The saints attained understanding not through worldly learning alone, but through humble prayer and practice of virtue. God reveals mysteries to those who seek Him with their whole being, making their nous (intellect) receptive to spiritual illumination. Therefore, theoretical knowledge must be joined with practical discipline, so that contemplation of divine realities becomes possible for the soul that has been purified.

On grasping the knowledge of spiritual things.

Whoever wants to reach this theoretical knowledge must first pursue practical knowledge with all their strength and energy. Practical knowledge can be acquired without theoretical knowledge, but theoretical knowledge cannot possibly be gained without practical knowledge. There are certain distinct stages arranged in such a way that human humility can climb upward. When these stages follow each other in the proper order we have described, a person can reach a height they could never fly to if the first step were missing. It is pointless, then, for someone to strive for the vision of God if they do not avoid the stains of sins, for the spirit of God hates deception and does not dwell in a body subject to sins. Wisdom 1:4-5

Whoever then would arrive at this theoretical knowledge must first pursue practical knowledge with all his might and main. For this practical knowledge can be acquired without theoretical, but theoretical cannot possibly be gained without practical. For there are certain stages, so distinct, and arranged in such a way that man's humility may be able to mount on high; and if these follow each other in turn in the order of which we have spoken, man can attain to a height to which he could not fly, if the first step were wanting. In vain then does one strive for the vision of God, who does not shun the stains of sins: For the spirit of God hates deception, and dwells not in a body subject to sins. Wisdom 1:4-5

How practical perfection depends on a double system.

How practical perfection depends on a double system.

But this practical perfection depends on a double system. Its first method is to know the nature of all faults and how to cure them. Its second is to discover the order of the virtues and to form our mind through their perfection so that it becomes obedient to them—not as if forced and subjected to some harsh rule, but as if delighting in its natural good, thriving on it, and climbing that steep and narrow way with real pleasure. For how will someone who has neither succeeded in understanding the nature of his own faults nor tried to eradicate them be able to gain an understanding of the virtues, which is the second stage of practical training, or of the mysteries of spiritual and heavenly things, which exist in the higher stage of theoretical knowledge? It must necessarily be maintained that he cannot advance to more lofty heights who has not overcome the lower ones, and much less will he be able to grasp those things that are beyond him who has not succeeded in understanding what is within his comprehension. But you should know that we must make an effort with a twofold purpose in our exertion: both for the expulsion of vice and for the attainment of virtue. And this we do not gather from our own conjecture, but are taught by the words of Him who alone knows the strength and method of His work: Behold, He says, I have set you this day over the nations and over kingdoms, to root up, and to pull down, and to waste, and to destroy, and to build and to plant. He points out that for getting rid of harmful things four things are required: to root up, to pull down, to waste, and to destroy. But for the performance of what is good and the acquisition of what pertains to righteousness, only two: to build and to plant. From this it is perfectly evident that it is a harder thing to tear up and eradicate the deep-rooted passions of body and soul than to introduce and plant spiritual virtues.

But this practical perfection depends on a double system; for its first method is to know the nature of all faults and the manner of their cure. Its second, to discover the order of the virtues, and form our mind by their perfection so that it may be obedient to them, not as if it were forced and subject to some fierce sway, but as if it delighted in its natural good, and throve upon it, and mounted by that steep and narrow way with real pleasure. For in what way will one, who has neither succeeded in understanding the nature of his own faults, nor tried to eradicate them, be able to gain an understanding of virtues, which is the second stage of practical training, or the mysteries of spiritual and heavenly things, which exist in the higher stage of theoretical knowledge? For it will necessarily be maintained that he cannot advance to more lofty heights who has not surmounted the lower ones, and much less will he be able to grasp those things that are without, who has not succeeded in understanding what is within his comprehension. But you should know that we must make an effort with a twofold purpose in our exertion; both for the expulsion of vice, and for the attainment of virtue. And this we do not gather from our own conjecture, but are taught by the words of Him who alone knows the strength and method of His work: Behold, He says: I have set you this day over the nations and over kingdoms, to root up, and to pull down, and to waste, and to destroy, and to build and to plant. Jeremiah 1:10 He points out that for getting rid of noxious things four things are requisite; viz., to root up, to pull down, to waste, and to destroy: but for the performance of what is good, and the acquisition of what pertains to righteousness only to build and to plant. Whence it is perfectly evident that it is a harder thing to tear up and eradicate the inveterate passions of body and soul than to introduce and plant spiritual virtues.

How practical life is divided among many different occupations and pursuits.

How practical life is distributed among many different professions and interests.

This practical life, which as we have said rests on a double system, is distributed among many different professions and interests. For some make it their whole purpose to pursue the secrecy of a hermit's life and purity of heart. We know that in the past Elijah and Elisha, and in our own time the blessed Antony and others who followed with the same goal, were joined most closely to God through the silence of solitude. Some have devoted all their efforts and energy to the community system and the attentive care of the monastery. We remember that recently Abbot John, who led a large monastery near the city of Thmuis, and some other men of similar merit, were distinguished by apostolic signs. Some are drawn to the kind service of hospitality and welcoming guests, by which in the past the patriarch Abraham and Lot pleased the Lord, and recently the blessed Macarius, a man of exceptional courtesy and patience who led the guesthouse at Alexandria in such a way that he was considered equal to any of those who pursued the solitude of the desert. Some choose the care of the sick, others devote themselves to intercession offered up for the oppressed and afflicted, or give themselves to teaching, or give alms to the poor, and they flourish among men of excellence and renown because of their love and goodness.

This practical life then, which as has been said rests on a double system, is distributed among many different professions and interests. For some make it their whole purpose to aim at the secrecy of an anchorite and purity of heart, as we know that in the past Elijah and Elisha, and in our own day the blessed Antony and others who followed with the same object, were joined most closely to God by the silence of solitude. Some have given all their efforts and interests towards the system of the brethren and the watchful care of the Cœnobium; as we remember that recently Abbot John, who presided over a big monastery in the neighbourhood of the city Thmuis, and some other men of like merits were eminent with the signs of Apostles. Some are pleased with the kindly service of the house and reception, by which in the past the patriarch Abraham and Lot pleased the Lord, and recently the blessed Macarius, a man of singular courtesy and patience who presided over the house at Alexandria in such a way as to be considered inferior to none of those who aimed at the retirement of the desert. Some choose the care of the sick, others devote themselves to intercession, which is offered up for the oppressed and afflicted, or give themselves up to teaching, or give alms to the poor, and flourish among men of excellence and renown, by reason of their love and goodness.

On perseverance in the line that has been chosen.

On perseverance in the line that has been chosen.

Therefore it is good and beneficial for each person to strive with all his strength to reach perfection in the work he has begun, according to the path he has chosen and the grace he has received. While he praises and admires the virtues of others, he should not turn away from his own path that he has once and for all chosen, knowing that, as the Apostle says, the body of the Church is indeed one, but the members are many, and it has different gifts according to the grace given to us—whether prophecy, according to the proportion of faith, whether ministry, in serving, or he who teaches, in teaching, or he who encourages, in encouragement, he who gives, in simplicity, he who leads, with diligence, he who shows mercy, with cheerfulness. For no members can claim the functions of other members, because the eyes cannot perform the duties of the hands, nor the nostrils those of the ears. And so not all are apostles, not all prophets, not all teachers, not all have gifts of healing, not all speak in tongues, not all interpret.

Wherefore it is good and profitable for each one to endeavour with all his might and main to attain perfection in the work that has been begun, according to the line which he has chosen as the grace which he has received; and while he praises and admires the virtues of others, not to swerve from his own line which he has once for all chosen, as he knows that, as the Apostle says, the body of the Church indeed is one, but the members many, and that it has gifts differing according to the grace which is given us, whether prophecy, according to the proportion of the faith, whether ministry, in ministering, or he that teaches, in doctrine, or he that exhorts in exhortation, he that gives, in simplicity, he that rules, with carefulness, he that shows mercy, with cheerfulness. Romans 12:4-8 For no members can claim the offices of other members, because the eyes cannot perform the duties of the hands, nor the nostrils of the ears. And so not all are Apostles, not all prophets, not all doctors, not all have the gifts of healing, not all speak with tongues, not all interpret. 1 Corinthians 12:28

How those who are weak are easily swayed.

How the weak are easily moved.

For those who are not yet settled in the path they have taken up often become so excited when they hear others praised for different pursuits and virtues that they immediately try to imitate their method. In this, human weakness is sure to waste its efforts. For it is impossible for one and the same man to excel at once in all those good deeds I listed above. And if anyone is eager to pursue them all equally, he will surely come to this: while he pursues them all, he will not thoroughly succeed in any one, and will lose more than he gains from this changing and shifting about. For men advance toward God in many ways, and so each man should complete the one path he has once chosen, never changing the course of his purpose, so that he may be perfect in whatever way of life is his.

For those who are not yet settled in the line which they have taken up are often, when they hear some praised for different interests and virtues, so excited by the praise of them that they try immediately to imitate their method: and in this human weakness is sure to expend its efforts to no purpose. For it is an impossibility for one and the same man to excel at once in all those good deeds which I enumerated above. And if anyone is anxious equally to affect them all, he is quite sure to come to this; viz., that while he pursues them all, he will not thoroughly succeed in any one, and will lose more than he will gain from this changing and shifting about. For in many ways men advance towards God, and so each man should complete that one which he has once fixed upon, never changing the course of his purpose, so that he may be perfect in whatever line of life his may be.

An example of chastity that teaches us not all people should strive to imitate everything.

An instance of chastity which teaches us that all men should not be emulous of all things.

Apart from the loss we have said a monk suffers when he carelessly wants to move from one pursuit to another, there is also a risk of death involved, because at times things that are rightly done by some are wrongly taken by others as examples, and things that turned out well for some are found to be harmful to others. For instance, someone might wish to imitate the good deed of that man whose story Abbot John used to tell—not for the sake of imitation but simply out of admiration. A man came to this elder dressed in secular clothing and brought him some firstfruits of his crops. The elder had with him someone possessed by a very fierce demon. Though the demon scorned Abbot John's exorcisms and commands, and swore he would never leave the body he had occupied at his bidding, he was terrified at the arrival of this other man and departed with a very humble utterance of his name. The elder marveled greatly at his obvious grace and was all the more astonished because he saw the man was dressed in secular clothing. So he began carefully to ask him about his manner of life and his occupation. When the man said he lived in the world and was bound by the ties of marriage, the blessed John, considering the greatness of his virtue and grace, inquired even more carefully what his manner of life might be. He explained that he was a farmer who earned his food by the daily labor of his hands, and was not aware of anything good about himself except that he never went out to work in the fields in the morning or came home in the evening without giving thanks in church to God who gave him his daily food. He had never used any of his crops without first offering God their firstfruits and tithes. He had never driven his oxen over the edges of another's harvest without first muzzling them, so that his neighbor would not suffer the slightest loss through his carelessness. When these things did not seem to Abbot John sufficient to produce such grace as he saw the man possessed, and he inquired and investigated what might be connected with the merits of such grace, the man was induced by respect for such earnest inquiries to confess that when he had wanted to become a monk, he had been compelled by force and his parents' command, twelve years before, to take a wife. Without anyone being aware of it to that day, he had kept her as a virgin in the place of a sister. When the elder heard this, he was so overcome with admiration that he announced publicly in the man's presence that it was not without good reason that the devil who had scorned him could not endure this man's presence, whose virtue he himself would not dare to attempt without risk to his chastity—not only in the ardor of youth, but even now. Though Abbot John would tell this story with the utmost admiration, he never advised any monk to try this plan, as he knew that many things rightly done by some involve great danger for others who imitate them, and that what the Lord bestowed upon a few by a special gift cannot be attempted by all.

For apart from that loss, which we have said that a monk incurs who wants in light-mindedness to pass from one pursuit to another, there is a risk of death that is hence incurred, because at times things which are rightly done by some are wrongly taken by others as an example, and things which turned out well for some, are found to be injurious to others. For, to give an instance, it is as if one wished to imitate the good deed of that man, which Abbot John is wont to bring forward, not for the sake of imitating him but simply out of admiration for him; for one came to the aforesaid old man in a secular dress and when he had brought him some of the first fruits of his crops, he found some one there possessed by a most fierce devil. And this one though he scorned the adjurations and commands of Abbot John, and vowed that he would never at his bidding leave the body which he had occupied, yet was terrified at the coming of this other, and departed with a most humble utterance of his name. And the old man marvelled not a little at his so evident grace and was the more astonished at him because he saw that he had on a secular dress; and so began carefully to ask of him the manner of his life and pursuit. And when he said that he was living in the world and bound by the ties of marriage, the blessed John, considering in his mind the greatness of his virtue and grace, searched out still more carefully what his manner of life might be. He declared that he was a countryman, and that he sought his food by the daily toil of his hands, and was not conscious of anything good about him except that he never went forth to his work in the fields in the morning nor came home in the evening without having returned thanks in Church for the food of his daily life, to God Who gave it; and that he had never used any of his crops without having first offered to God their first fruits and tithes; and that he had never driven his oxen over the bounds of another's harvest without having first muzzled them that his neighbour might not sustain the slightest loss through his carelessness. And when these things did not seem to Abbot John sufficient to procure such grace as that with which he saw that he was endowed, and he inquired of him and investigated what it was which could be connected with the merits of such grace, he was induced by respect for such anxious inquiries to confess that, when he wanted to be professed as a monk, he had been compelled by force and his parents' command, twelve years before to take a wife, who, without any body to that day being aware of it, was kept by him as a virgin in the place of a sister. And when the old man heard this, he was so overcome with admiration that he announced publicly in his presence that it was not without good reason that the devil who had scorned him himself, could not endure the presence of this man, whose virtue he himself, not only in the ardour of youth, but even now, would not dare to aim at without risk of his chastity. And though Abbot John would tell this story with the utmost admiration, yet he never advised any monk to try this plan as he knew that many things which are rightly done by some involved others who imitate them in great danger, and that that cannot be tried by all, which the Lord bestowed upon a few by a special gift.

Spiritual knowledge is divided into two parts: the practical and the contemplative. The practical part is accomplished through the keeping of the commandments, purifying us from the passions. The contemplative part is twofold: one part concerns the contemplation of created things, both visible and invisible, and is called natural contemplation; the other part concerns the divine and uncreated, and is called theology or mystical theology. The first, that is the practical, is also called active, while the second is called contemplative or theoretical. The active part precedes the contemplative, for it is impossible to reach contemplation without first being purified through action. Just as it is impossible for someone to see their face in muddy water, so too is it impossible for the soul to contemplate God unless it has first been purified from the passions.

Of spiritual knowledge.

But to return to the explanation of knowledge from which our discussion began: As we said above, practical knowledge is distributed among many subjects and interests, but theoretical knowledge is divided into two parts—the historical interpretation and the spiritual sense. This is why Solomon, after summarizing the Church's manifold grace, added: "for all who are with her are clothed with double garments." Spiritual knowledge has three kinds: tropological, allegorical, and anagogical, about which we read in Proverbs: "But do you describe these things to yourself in three ways according to the largeness of your heart." History includes knowledge of past and visible things, as the Apostle repeats it this way: "For it is written that Abraham had two sons, one by a bondwoman, the other by a free woman; but he who was of the bondwoman was born according to the flesh, but he who was of the free woman was by promise." The allegorical sense applies to what follows, because what actually happened is said to have prefigured some mystery: "For these," he says, "are the two covenants, one from Mount Sinai, which produces bondage, which is Hagar. For Sinai is a mountain in Arabia, which corresponds to Jerusalem which now is, and is in bondage with her children." The anagogical sense rises from spiritual mysteries to even more sublime and sacred secrets of heaven, as the Apostle adds: "But the Jerusalem which is above is free, which is the mother of us. For it is written, Rejoice, you barren one who bears not, break forth and cry, you who travail not, for many are the children of the desolate more than of her that has a husband." The tropological sense is the moral explanation concerned with improving life and practical teaching, as if we understood these two covenants as practical and theoretical instruction, or if we wanted to take Jerusalem or Zion as the soul of man, according to this: "Praise the Lord, O Jerusalem; praise your God, O Zion." These four previously mentioned interpretations come together, if we wish, in one subject, so that one and the same Jerusalem can be understood in four ways: historically as the city of the Jews; allegorically as the Church of Christ; anagogically as the heavenly city of God which is the mother of us all; tropologically as the soul of man, which frequently receives praise or blame from the Lord under this name. The blessed Apostle speaks of these four kinds of interpretation as follows: "But now, brethren, if I come to you speaking with tongues, what shall I profit you unless I speak to you either by revelation or by knowledge or by prophecy or by doctrine?" Revelation belongs to allegory, by which what is concealed under the historical narrative is revealed in its spiritual sense and interpretation—for instance, if we tried to explain how all our fathers were under the cloud and were all baptized into Moses in the cloud and in the sea, and how they all ate the same spiritual food and drank the same spiritual drink from the rock that followed them, "but the rock was Christ." This explanation, which compares the figure of Christ's body and blood that we receive daily, contains the allegorical sense. Knowledge, which the Apostle also mentions, is tropological, because through it we can carefully study everything related to practical discernment to see whether it is useful and good, as when we are told to judge for ourselves whether it is fitting for a woman to pray to God with her head uncovered. This approach, as has been said, contains the moral meaning. Prophecy, which the Apostle puts third, refers to the anagogical sense by which words apply to future and invisible things, as here: "But we would not have you ignorant, brethren, concerning those who sleep, that you be not sorry as others also who have no hope. For if we believe that Christ died and rose again, even so those also who sleep in Jesus will God bring with Him. For this we say to you by the word of God, that we who are alive at the coming of the Lord shall not precede those who sleep in Christ, for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trumpet of God; and the dead in Christ shall rise first." In this kind of exhortation, the figure of anagoge is presented. Doctrine unfolds the simple course of historical exposition, which contains no more secret sense but only what is declared by the very words, as in this passage: "For I delivered to you first of all what I also received, how Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again on the third day, and that He was seen by Cephas"; and: "God sent His Son, made of a woman, made under the law, to redeem those who were under the law"; or this: "Hear, O Israel, the Lord our God is one Lord."

But to return to the explanation of the knowledge from which our discourse took its rise. Thus, as we said above, practical knowledge is distributed among many subjects and interests, but theoretical is divided into two parts, i.e., the historical interpretation and the spiritual sense. Whence also Solomon when he had summed up the manifold grace of the Church, added: for all who are with her are clothed with double garments. But of spiritual knowledge there are three kinds, tropological, allegorical, anagogical, of which we read as follows in Proverbs: But do you describe these things to yourself in three ways according to the largeness of your heart. And so the history embraces the knowledge of things past and visible, as it is repeated in this way by the Apostle: For it is written that Abraham had two sons, the one by a bondwoman, the other by a free: but he who was of the bondwoman was born after the flesh, but he who was of the free was by promise. But to the allegory belongs what follows, for what actually happened is said to have prefigured the form of some mystery: For these, says he, are the two covenants, the one from Mount Sinai, which genders into bondage, which is Agar. For Sinai is a mountain in Arabia, which is compared to Jerusalem which now is, and is in bondage with her children. But the anagogical sense rises from spiritual mysteries even to still more sublime and sacred secrets of heaven, and is subjoined by the Apostle in these words: But Jerusalem which is above is free, which is the mother of us. For it is written, Rejoice, you barren that bear not, break forth and cry, you that travail not, for many are the children of the desolate more than of her that has an husband. Galatians 4:22-27 The tropological sense is the moral explanation which has to do with improvement of life and practical teaching, as if we were to understand by these two covenants practical and theoretical instruction, or at any rate as if we were to want to take Jerusalem or Sion as the soul of man, according to this: Praise the Lord, O Jerusalem: praise your God, O Sion. And so these four previously mentioned figures coalesce, if we desire, in one subject, so that one and the same Jerusalem can be taken in four senses: historically as the city of the Jews; allegorically as Church of Christ, anagogically as the heavenly city of God which is the mother of us all, tropologically, as the soul of man, which is frequently subject to praise or blame from the Lord under this title. Of these four kinds of interpretation the blessed Apostle speaks as follows: But now, brethren, if I come to you speaking with tongues what shall I profit you unless I speak to you either by revelation or by knowledge or by prophecy or by doctrine? 1 Corinthians 14:6 For revelation belongs to allegory whereby what is concealed under the historical narrative is revealed in its spiritual sense and interpretation, as for instance if we tried to expound how all our fathers were under the cloud and were all baptized unto Moses in the cloud and in the sea, and how they all ate the same spiritual meat and drank the same spiritual drink from the rock that followed them. But the rock was Christ. 1 Corinthians 10:1-4 And this explanation where there is a comparison of the figure of the body and blood of Christ which we receive daily, contains the allegorical sense. But the knowledge, which is in the same way mentioned by the Apostle, is tropological, as by it we can by a careful study see of all things that have to do with practical discernment whether they are useful and good, as in this case, when we are told to judge of our own selves whether it is fitting for a woman to pray to God with her head uncovered. 1 Corinthians 11:13 And this system, as has been said, contains the moral meaning. So prophecy which the Apostle puts in the third place, alludes to the anagogical sense by which the words are applied to things future and invisible, as here: But we would not have you ignorant, brethren, concerning those that sleep: that you be not sorry as others also who have no hope. For if we believe that Christ died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say to you by the word of God, that we which are alive at the coming of the Lord shall not prevent those that sleep in Christ, for the Lord Himself shall descend from heaven with a shout, with the voice of the archangel and with the trump of God; and the dead in Christ shall rise first. 1 Thessalonians 4:12-15 In which kind of exhortation the figure of anagoge is brought forward. But doctrine unfolds the simple course of historical exposition, under which is contained no more secret sense, but what is declared by the very words: as in this passage: For I delivered unto you first of all what I also received, how that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again on the third day, and that he was seen of Cephas; 1 Corinthians 15:3-5 and: God sent His Son, made of a woman, made under the law, to redeem them that were under the law; Galatians 4:4-5 or this: Hear, O Israel, the Lord the God is one Lord. Deuteronomy 6:4

How we must progress from practical knowledge to spiritual knowledge.

How from practical knowledge we must proceed to spiritual.

If you are eager to reach the light of spiritual knowledge—not for empty boasting but to become better people—you must first be set on fire with longing for the blessedness we read about: "Blessed are the pure in heart, for they shall see God" (Matthew 5:8). In this way you may also reach what the angel told Daniel: "Those who are wise shall shine like the brightness of the sky, and those who turn many to righteousness like the stars forever and ever." And in another prophet: "Enlighten yourselves with the light of knowledge while there is time." So maintain the diligence in reading that I see you have, and strive eagerly to gain first a thorough grasp of practical knowledge—that is, ethical knowledge. Without this, the theoretical purity we have spoken of cannot be obtained. Only those who are perfected not by the words of others teaching them, but by the excellence of their own actions, can reach it as a reward after much effort and hard work. Since they gain their knowledge not from meditating on the law but from the fruit of their labor, they sing with the Psalmist: "From Your commandments I have understanding." Having overcome all their passions, they say with confidence: "I will sing, and I will understand in the undefiled way." For whoever strives in an undefiled way along the path of a pure heart understands the words being chanted as he sings the Psalm. Therefore, if you want to prepare in your heart a holy dwelling place of spiritual knowledge, cleanse yourselves from the stain of all sins and rid yourselves of the cares of this world. It is impossible for a soul that is occupied even slightly with worldly troubles to gain the gift of knowledge, to become skilled in spiritual interpretation, or to be diligent in reading holy things. Be careful in the first place—and especially you, John, since your younger age makes this all the more necessary for you—to keep absolute silence on your lips, so that your enthusiasm for reading and your determined efforts may not be destroyed by empty pride. This is the first practical step toward learning: to receive the teachings and views of all the Elders with a sincere heart and silent lips, and to store them diligently in your heart. Try to put them into practice rather than to teach them. From teaching comes the dangerous arrogance of vainglory, but from doing comes the fruit of spiritual knowledge. Therefore you should never venture to say anything in the meetings of the Elders unless some ignorance that might be harmful, or an important matter that needs to be known, leads you to ask a question. Some people, puffed up with vainglory, pretend to ask questions in order to show off the knowledge they already have. It is impossible for someone who pursues reading in order to gain the praise of others to be rewarded with the gift of true knowledge. Anyone bound by the chain of this passion is surely also enslaved to other faults, especially pride. If he is defeated by his encounter with practical and ethical knowledge, he will certainly not attain the spiritual knowledge that springs from it. Be quick to hear in all things, but slow to speak (James 1:19), lest what Solomon noted come upon you: "If you see a man who is quick to speak, know that there is more hope for a fool than for him." Do not presume to teach anyone in words what you have not already performed in action. Our Lord taught us by His own example that we ought to keep this order, as it is said of Him: "what Jesus began to do and to teach" (Acts 1:1). Take care that you do not rush into teaching before doing, and so be counted among those of whom the Lord speaks in the gospel to the disciples: "What they say to you, observe and do, but not according to their works, for they say and do not. They bind heavy burdens, hard to bear, and lay them on people's shoulders, but they themselves will not move them with one of their fingers" (Matthew 23:3-4). If "whoever breaks one of these commands and teaches others to do so shall be called least in the kingdom of heaven" (Matthew 5:19), it follows that one who has dared to despise many and greater commands and to teach others to do so shall certainly be considered not least in the kingdom of heaven, but greatest in the punishment of hell. Therefore you must be careful not to be led into teaching by the example of those who have gained some skill in discussion and fluency in speech. Because they can speak elegantly and fully on any subject they please, those who cannot distinguish the real force and character of spiritual knowledge imagine these people possess it. But having a fluent tongue and elegant speech is one thing; penetrating into the very heart and core of heavenly utterances and gazing with the pure eye of the soul on profound and hidden mysteries is quite another. This latter cannot be gained by any human learning or worldly condition, but only by purity of soul through the illumination of the Holy Spirit.

Wherefore if you are anxious to attain to the light of spiritual knowledge, not wrongly for an idle boast but for the sake of being made better men, you are first inflamed with the longing for that blessedness, of which we read: blessed are the pure in heart for they shall see God, Matthew 5:8 that you may also attain to that of which the angel said to Daniel: But they that are learned shall shine as the splendor of the firmament: and they that turn many to righteousness as the stars for ever and ever; and in another prophet: Enlighten yourselves with the light of knowledge while there is time. And so keeping up that diligence in reading, which I see that you have, endeavour with all eagerness to gain in the first place a thorough grasp of practical, i.e., ethical knowledge. For without this that theoretical purity of which we have spoken cannot be obtained, which those only, who are perfected not by the words of others who teach them, but by the excellence of their own actions, can after much expenditure of effort and toil attain as a reward for it. For as they gain their knowledge not from meditation on the law but from the fruit of their labour, they sing with the Psalmist: From Your commandments I have understanding; and having overcome all their passions, they say with confidence: I will sing, and I will understand in the undefiled way. For he who is striving in an undefiled way in the course of a pure heart, as he sings the Psalm, understands the words which are chanted. And therefore if you would prepare in your heart a holy tabernacle of spiritual knowledge, purge yourselves from the stain of all sins, and rid yourselves of the cares of this world. For it is an impossibility for the soul which is taken up even to a small extent with worldly troubles, to gain the gift of knowledge or to become an author of spiritual interpretation, and diligent in reading holy things. Be careful therefore in the first place, and especially you, John, as your more youthful age requires you the rather to be careful about what I am going to say — that you may enjoin absolute silence on your lips, in order that your zeal for reading and the efforts of your purpose may not be destroyed by vain pride. For this is the first practical step towards learning, to receive the regulations and opinions of all the Elders with an earnest heart, and with lips that are dumb; and diligently to lay them up in your heart, and endeavour rather to perform than to teach them. For from teaching, the dangerous arrogance of vainglory, but from performing, the fruit of spiritual knowledge will flourish. And so you should never venture to say anything in the conference of the Elders unless some ignorance that might be injurious, or a matter which it is important to know leads you to ask a question; as some who are puffed up with vainglory, pretend that they ask, in order really to show off the knowledge which they perfectly possess. For it is an impossibility for one, who takes to the pursuit of reading with the purpose of gaining the praise of men, to be rewarded with the gift of true knowledge. For one who is bound by the chain of this passion, is sure to be also in bondage to other faults, and especially to that of pride: and so if he is baffled by his encounter with practical and ethical knowledge, he will certainly not attain that spiritual knowledge which springs from it. Be then in all things swift to hear, but slow to speak, James 1:19 lest there come upon you that which is noted by Solomon: If you see a man who is quick to speak, know that there is more hope of a fool than of him; and do not presume to teach any one in words what you have not already performed in deed. For our Lord taught us by His own example that we ought to keep to this order, as of Him it is said: what Jesus began to do and to teach. Acts 1:1 Take care then that you do not rush into teaching before doing, and so be reckoned among the number of those of whom the Lord speaks in the gospel to the disciples: What they say unto you, that observe and do, but not after their words: for they say and do not. But they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers. Matthew 23:3-4 For if he who shall break one of these commands, and shall teach men so, shall be called least in the kingdom of heaven, Matthew 5:19 it follows that one who has dared to despise many and greater commands and to teach men so, shall certainly be considered not least in the kingdom of heaven, but greatest in the punishment of hell. And therefore you must be careful not to be led on to teach by the example of those who have attained some skill in discussion and readiness in speech and because they can discourse on what they please elegantly and fully, are imagined to possess spiritual knowledge, by those who do not know how to distinguish its real force and character. For it is one thing to have a ready tongue and elegant language, and quite another to penetrate into the very heart and marrow of heavenly utterances and to gaze with pure eye of the soul on profound and hidden mysteries; for this can be gained by no learning of man's, nor condition of this world, only by purity of soul, by means of the illumination of the Holy Ghost.

How to embrace the system of true knowledge.

How to embrace the system of true knowledge.

If you want to attain the true knowledge of the Scriptures, you must first work to secure steadfast humility of heart, so that the perfection of love carries you forward—not to knowledge that puffs up, but to knowledge that enlightens. It is impossible for an impure mind to gain the gift of spiritual knowledge. Therefore, with every possible care, avoid allowing your zeal for reading to produce not the light of knowledge or the lasting glory promised through the light that comes from learning, but only the instruments of your destruction through vain arrogance. Next, you must by all means strive to eliminate all anxiety and worldly thoughts, and give yourself over constantly—or rather continuously—to sacred reading, until continual meditation fills your heart and shapes you, so to speak, after its own likeness, making it into a kind of Ark of the Testimony (Hebrews 9:4-5). This ark contains two tablets of stone—that is, the constant assurance of the two testaments; a golden pot—that is, a pure and undefiled memory that preserves by constant tenacity the manna stored up in it, meaning the enduring and heavenly sweetness of the spiritual sense and the bread of angels; and also the rod of Aaron—that is, the saving standard of Jesus Christ our true High Priest, which always buds with the freshness of immortal memory. For this is the rod which, after it had been cut from the root of Jesse, died and flourished again with a more vigorous life. But all these are guarded by two Cherubim—that is, the fullness of historical and spiritual knowledge. For the Cherubim represent a multitude of knowledge, and they continually protect the mercy seat of God—that is, the peace of your heart—and overshadow it from all the assaults of spiritual wickedness. And so your soul will advance not only to the ark of the Divine Covenant, but also to the priestly kingdom, and because of its unbroken love of purity, being engrossed in spiritual studies, it will fulfill the command given to the priests by the giver of the Law: "And he shall not go forth from the sanctuary, lest he pollute the Sanctuary of God" (Leviticus 21:12)—that is, his heart, in which the Lord promised that he would always dwell, saying, "I will dwell in them and will walk among them" (2 Corinthians 6:16). Therefore, the whole series of the Holy Scriptures should be diligently committed to memory and ceaselessly repeated. For this continual meditation will bring us a twofold fruit: first, that while the attention of the mind is occupied with reading and preparing the lessons, it cannot possibly be taken captive by any snares of bad thoughts; next, that those things which we memorized and frequently repeated and which we could not understand while we were trying to commit them to memory—because the mind was then occupied—we can afterward see more clearly when we are free from the distraction of all activities and visions, and especially when we reflect on them in silence during our meditation at night. So when we are at rest, and as it were plunged in the stupor of sleep, the understanding of the most secret meanings is revealed to us, of which during our waking hours we had not the remotest conception.

You must then, if you want to get at the true knowledge of the Scriptures, endeavour first to secure steadfast humility of heart, to carry you on by the perfection of love not to the knowledge which puffs up, but to that which enlightens. For it is an impossibility for an impure mind to gain the gift of spiritual knowledge. And therefore with every possible care avoid this, lest through your zeal for reading there arise in you not the light of knowledge nor the lasting glory which is promised through the light that comes from learning but only the instruments of your destruction from vain arrogance. Next you must by all means strive to get rid of all anxiety and worldly thoughts, and give yourself over assiduously or rather continuously, to sacred reading, until continual meditation fills your heart, and fashions you so to speak after its own likeness, making of it, in a way, an Ark of the Testimony, Hebrews 9:4-5 which has within it two tables of stone, i.e., the constant assurance of the two testaments; and a golden pot, i.e., a pure and undefiled memory which preserves by a constant tenacity the manna stored up in it, i.e., the enduring and heavenly sweetness of the spiritual sense and the bread of angels; moreover also the rod of Aaron, i.e., the saving standard of Jesus Christ our true High Priest, that ever buds with the freshness of immortal memory. For this is the rod which after it had been cut from the root of Jesse, died and flourished again with a more vigorous life. But all these are guarded by two Cherubim, i.e., the fullness of historical and spiritual knowledge. For the Cherubim mean a multitude of knowledge: and these continually protect the mercy seat of God, i.e., the peace of your heart, and overshadow it from all the assaults of spiritual wickedness. And so your soul will be carried forward not only to the ark of the Divine Covenant, but also to the priestly kingdom, and owing to its unbroken love of purity being as it were engrossed in spiritual studies, will fulfil the command given to the priests, enjoined as follows by the giver of the Law: And he shall not go forth from the sanctuary, lest he pollute the Sanctuary of God, Leviticus 21:12 i.e., his heart, in which the Lord promised that he would ever dwell, saying: I will dwell in them and will walk among them. 2 Corinthians 5:16 Wherefore the whole series of the Holy Scriptures should be diligently committed to memory and ceaselessly repeated. For this continual meditation will bring us a twofold fruit: first, that while the attention of the mind is taken up in reading and preparing the lessons it cannot possibly be taken captive in any snares of bad thoughts: next that those things which were conned over and frequently repeated and which while we were trying to commit them to memory we could not understand as the mind was at that time taken up, we can afterward see more clearly, when we are free from the distraction of all acts and visions, and especially when we reflect on them in silence in our meditation by night. So that when we are at rest, and as it were plunged in the stupor of sleep, there is revealed to us the understanding of the most secret meanings, of which in our waking hours we had not the remotest conception.

On the Multiple Meanings of the Holy Scriptures.

Of the manifold meaning of the Holy Scriptures.

But as the renewal of our soul grows through this study, Scripture itself will begin to take on a new appearance, and the beauty of its holier meanings will somehow grow along with our own growth. For its form is adapted to the capacity of human understanding, and will appear earthly to carnal people and divine to spiritual ones, so that those to whom it formerly appeared wrapped in thick clouds cannot grasp its subtleties or endure its light. But to make what we are aiming at somewhat clearer by an example, it will be enough to present a single passage from the law, by which we can prove that all the heavenly commands are also applied to people according to the measure of our condition. For it is written in the law: You shall not commit adultery. Exodus 20:14 This is rightly observed according to the simple meaning of the letter by a man who is still enslaved to foul passions. But by one who has already forsaken these dirty acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all pagan superstitions and the observance of auguries and omens and all signs and days and times, or at any rate that he not be entangled in the conjectures of words and names which destroy the simplicity of our faith. For we read that Jerusalem was defiled by fornication of this kind, as she committed adultery on every high hill and under every green tree, Jeremiah 3:6 and the Lord also rebuked her through the prophet, saying: Let now the astrologers stand and save you, they that gazed at the stars and counted the months, that from them they might tell the things that shall come to you, Isaiah 47:13 and of this fornication elsewhere also the Lord says in rebuking them: The spirit of fornication deceived them, and they went a whoring from their God. Hosea 4:12 But one who has forsaken both these kinds of fornication will have a third kind to avoid, which is contained in the superstitions of the law and of Judaism; of which the Apostle says: You observe days and months and times and years; and again: Touch not, taste not, handle not. And there is no doubt that this refers to the superstitions of the law, into which anyone who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle: For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ. 2 Corinthians 11:2 But what follows will be directed to him by the words of the same Apostle: But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus. But if one has escaped the uncleanness even of this fornication, there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. Of this too the blessed Apostle speaks: I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them. Acts 20:29-30 But if a man has succeeded in avoiding even this, let him beware lest he fall by a more subtle sin into the guilt of fornication. I mean that which consists in wandering thoughts, because every thought which is not only shameful but even idle, and departing in however small a degree from God, is regarded by the perfect man as the foulest fornication.

But as the renewal of our soul grows by means of this study, Scripture also will begin to put on a new face, and the beauty of the holier meanings will somehow grow with our growth. For their form is adapted to the capacity of man's understanding, and will appear earthly to carnal people, and divine to spiritual ones, so that those to whom it formerly appeared to be involved in thick clouds, cannot apprehend its subtleties nor endure its light. But to make this which we are aiming at somewhat clearer by an instance, it will be enough to produce a single passage of the law, by which we can prove that all the heavenly commands as well are applied to men in accordance with the measure of our state. For it is written in the law: You shall not commit adultery. Exodus 20:14 This is rightly observed according to the simple meaning of the letter, by a man who is still in bondage to foul passions. But by one who has already forsaken these dirty acts and impure affections, it must be observed in the spirit, so that he may forsake not only the worship of idols but also all heathen superstitions and the observance of auguries and omens and all signs and days and times, or at any rate that he be not entangled in the conjectures of words and names which destroy the simplicity of our faith. For by fornication of this kind we read that Jerusalem was defiled, as she committed adultery on every high hill and under every green tree, Jeremiah 3:6 whom also the Lord rebuked by the prophet, saying: Let now the astrologers stand and save you, they that gazed at the stars and counted the months, that from them they might tell the things that shall come to you, Isaiah 47:13 of which fornication elsewhere also the Lord says in rebuking them: The spirit of fornication deceived them, and they went a whoring from their God. Hosea 4:12 But one who has forsaken both these kinds of fornication, will have a third kind to avoid, which is contained in the superstitions of the law and of Judaism; of which the Apostle says: You observe days and months and times and years; and again: Touch not, taste not, handle not. And there is no doubt that this is said of the superstitions of the law, into which one who has fallen has certainly gone a whoring from Christ, and is not worthy to hear this from the Apostle: For I have espoused you to one husband, to exhibit you as a chaste virgin to Christ. 2 Corinthians 11:2 But this that follows will be directed to him by the words of the same Apostle: But I am afraid lest as the serpent by his cunning deceived Eve, so your minds should be corrupted and fall from the simplicity which is in Christ Jesus. But if one has escaped the uncleanness even of this fornication there will still be a fourth, which is committed by adulterous intercourse with heretical teaching. Of which too the blessed Apostle speaks: I know that after my departure grievous wolves shall enter in among you, not sparing the flock, and of yourselves also shall arise men speaking perverse things so as to lead astray the disciples after them. Acts 20:29-30 But if a man has succeeded in avoiding even this, let him beware lest he fall by a more subtle sin into the guilt of fornication. I mean that which consists in wandering thoughts, because every thought which is not only shameful but even idle, and departing in however small a degree from God is regarded by the perfect man as the foulest fornication.

A question about how we can achieve freedom from worry about the affairs of this world.

A question how we can attain to forgetfulness of the cares of this world.

Upon this I was at first moved by a secret emotion, and then groaned deeply and said: All these things which you have set forth so fully have affected me with still greater despair than what I had previously endured. Besides those general captivities of the soul by which I am sure weak people are struck from outside, a special hindrance to salvation is added by that knowledge of literature which I seem to have already attained to some slight degree. In this area, the efforts of my tutor or my attention to continual reading have so weakened me that now my mind is filled with those songs of the poets, so that even at the hour of prayer it is thinking about those trivial fables and the stories of battles with which it was stocked from earliest infancy by my childhood lessons. When singing Psalms or asking forgiveness of sins, either some shameful recollection of the poems intrudes itself or the images of heroes fighting present themselves before my eyes. An imagination of such phantoms is always deceiving me and does not allow my soul to aspire to an insight into things above, so that this cannot be gotten rid of by my daily lamentations.

Upon this I was at first moved by a secret emotion, and then groaned deeply and said, All these things which you have set forth so fully have affected me with still greater despair than that which I had previously endured: as besides those general captivities of the soul whereby I doubt not that weak people are smitten from without, a special hindrance to salvation is added by that knowledge of literature which I seem already to have in some slight measure attained, in which the efforts of my tutor, or my attention to continual reading have so weakened me that now my mind is filled with those songs of the poets so that even at the hour of prayer it is thinking about those trifling fables, and the stories of battles with which from its earliest infancy it was stored by its childish lessons: and when singing Psalms or asking forgiveness of sins either some wanton recollection of the poems intrudes itself or the images of heroes fighting presents itself before the eyes, and an imagination of such phantoms is always tricking me and does not suffer my soul to aspire to an insight into things above, so that this cannot be got rid of by my daily lamentations.

On the method by which we can remove the dross from our memory.

Of the method by which we can remove the dross from our memory.

Nesteros: From this very fact—the source of your deepest despair about your purification—a swift and effective remedy can emerge, if only you transfer to reading and meditating on the writings of the Spirit the same diligence and earnestness you say you devoted to your secular studies. Your mind will surely remain occupied with those poems until, with the same zeal and persistence, it gains other material to reflect upon and labors with spiritual and divine things instead of unprofitable earthly ones. When these are thoroughly and completely absorbed and you have been nourished on them, then gradually the former thoughts can be expelled and entirely eliminated. For the human mind cannot be emptied of all thoughts, so as long as it is not occupied with spiritual matters, it will certainly be preoccupied with what it learned long ago. As long as it has nothing to return to and exercise itself upon tirelessly, it will inevitably fall back on what it learned in childhood and constantly think about what it absorbed through long practice and meditation. In order, then, for this spiritual knowledge to be strengthened in you with lasting steadfastness—so that you do not enjoy it only temporarily like those who merely touch it not through their own efforts but at someone else's recitation and, if I may say so, perceive its scent in the air—but rather that it may be stored in your heart, deeply imprinted in it, and thoroughly seen and grasped, it is important that you use the utmost care to ensure that even if you happen to hear things you already know well presented in the Conference, you do not regard them scornfully and disdainfully because you already know them. Instead, take them to heart with the same eagerness with which the words of salvation we long for ought constantly to be poured into our ears or should always proceed from our lips. For although the narration of holy things is often repeated, in a mind that thirsts for true knowledge, satiety will never create disgust. Rather, receiving it every day as if it were something new and needed, no matter how often it may have taken it in, the mind will hear or speak all the more eagerly, and from the repetition of these things will gain confirmation of the knowledge it already possesses, rather than weariness of any kind from the frequent Conference. For it is a sure sign of a mind that is cold and proud if it receives the medicine of the words of salvation with disdain and carelessness, even when offered with the zeal of excessive persistence. For a soul that is full despises honeycomb, but to a soul that is in need, even bitter things appear sweet. And so if these things have been carefully received and stored up in the depths of the soul and sealed with silence, afterwards like some sweet-scented wine that gladdens the heart of man, they will, when matured by the age of the thoughts and by long-standing patience, be brought forth from the jar of your heart with great fragrance. Like some perennial fountain, they will flow abundantly from the veins of experience and the irrigating channels of virtue, and will pour forth copious streams as if from some deep well in your heart. For that will happen in your case which is spoken in Proverbs to one who has achieved this in his work: Drink waters from your own cisterns and from the fountain of your own wells. Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets. And according to the prophet Isaiah: You shall be like a watered garden, and like a fountain of water whose waters shall not fail. And the places that have been desolate for ages shall be built in you; you shall raise up the foundations of generation and generation; and you shall be called the repairer of the fences, turning the paths into rest. And that blessedness shall come upon you which the same prophet promises: And the Lord will not cause your teacher to flee away from you any more, and your eyes shall see your teacher. And your ears shall hear the word of one admonishing you behind your back: This is the way, walk in it, and go not aside either to the right hand or to the left. And so it will come to pass that not only every purpose and thought of your heart, but also all the wanderings and rovings of your imagination will become for you a holy and unceasing pondering of the Divine law.

Nesteros: From this very fact, from which there springs up for you the utmost despair of your purification, a speedy and effectual remedy may arise if only you will transfer to the reading of and meditation upon the writings of the Spirit, the same diligence and earnestness which you say that you showed in those secular studies of yours. For your mind is sure to be taken up with those poems until it is gaining with the same zeal and assiduity other matters for it to reflect upon, and is in labour with spiritual and divine things instead of unprofitable earthly ones. But when these are thoroughly and entirely conceived and it has been nourished upon them, then by degrees the former thoughts can be expelled and utterly got rid of. For the mind of man cannot be emptied of all thoughts, and so as long as it is not taken up with spiritual interests, is sure to be occupied with what it learned long since. For as long as it has nothing to recur to and exercise itself upon unweariedly, it is sure to fall back upon what it learned in childhood, and ever to think about what it took in by long use and meditation. In order then that this spiritual knowledge may be strengthened in you with a lasting steadfastness, and that you may not enjoy it only for a time like those who just touch it not by their own exertions but at the recital of another, and if I may use the expression, perceive its scent in the air; but that it may be laid up in your heart, and deeply noted in it, and thoroughly seen and handled, it is well for you to use the utmost care in securing that, even if perhaps you hear things that you know very well produced in the Conference, you do not regard them in a scornful and disdainful way because you already know them, but that you lay them to your heart with the same eagerness, with which the words of salvation which we are longing for ought to be constantly poured into our ears or should ever proceed from our lips. For although the narration of holy things be often repeated, yet in a mind that feels a thirst for true knowledge the satiety will never create disgust, but as it receives it every day as if it were something new and what it wanted however often it may have taken it in, it will so much the more eagerly either hear or speak, and from the repetition of these things will gain confirmation of the knowledge it already possesses, rather than weariness of any sort from the frequent Conference. For it is a sure sign of a mind that is cold and proud, if it receives with disdain and carelessness the medicine of the words of salvation, although it be offered with the zeal of excessive persistence. For a soul that is full jeers at honeycomb: but to a soul that is in want even little things appear sweet. Proverbs 27:7 And so if these things have been carefully taken in and stored up in the recesses of the soul and stamped with the seal of silence, afterwards like some sweet scented wine that makes glad the heart of man, they will, when mellowed by the antiquity of the thoughts and by long-standing patience, be brought forth from the jar of your heart with great fragrance, and like some perennial fountain will flow abundantly from the veins of experience and irrigating channels of virtue and will pour forth copious streams as if from some deep well in your heart. For that will happen in your case, which is spoken in Proverbs to one who has achieved this in his work: Drink waters from your own cisterns and from the fount of your own wells. Let waters from your own fountain flow in abundance for you, but let your waters pass through into your streets. Proverbs 5:15-16 And according to the prophet Isaiah: You shall be like a watered garden, and like a fountain of water whose waters shall not fail. And the places that have been desolate for ages shall be built in you; you shall raise up the foundations of generation and generation; and you shall be called the repairer of the fences, turning the paths into rest. Isaiah 58:11-12 And that blessedness shall come upon you which the same prophet promises: And the Lord will not cause your teacher to flee away from you any more, and your eyes shall see your teacher. And your ears shall hear the word of one admonishing you behind your back: This is the way, walk in it, and go not aside either to the right hand or to the left. Isaiah 30:20-21 And so it will come to pass that not only every purpose and thought of your heart, but also all the wanderings and rovings of your imagination will become to you a holy and unceasing pondering of the Divine law.

How an unclean soul can neither give nor receive spiritual knowledge.

How an unclean soul can neither give nor receive spiritual knowledge.

As we have already said, it is impossible for a novice either to understand or to teach this. If someone is incapable of receiving it, how can he be fit to pass it on to another? But if he has dared to teach anything about these matters, his words will certainly be idle and useless, only reaching the ears of his hearers without being able to touch their hearts. They are uttered in sheer idleness and unfruitful vanity, for they do not come from the treasure of a good conscience but from the empty arrogance of boasting. For it is impossible for an impure soul, however earnestly it may devote itself to reading, to obtain spiritual knowledge. No one pours any rich ointment or fine honey or any precious liquid into a dirty and stinking vessel. A jar that has once been filled with foul odors spoils the sweetest myrrh more readily than it receives any sweetness or grace from it, for what is pure is corrupted much more quickly than what is corrupt is purified. And so the vessel of our heart, unless it has first been purified from all the foul stains of sin, will not be worthy to receive that blessed ointment of which the prophet says: Like the ointment upon the head, which ran down upon the beard of Aaron, which ran down upon the edge of his garment. Nor will it keep undefiled that spiritual knowledge and the words of Scripture which are sweeter than honey and the honeycomb. For what share has righteousness with iniquity? Or what agreement has light with darkness? Or what concord has Christ with Belial?

But it is, as we have already said, impossible for a novice either to understand or to teach this. For if one is incapable of receiving it how can he be fit to pass it on to another? But if he has had the audacity to teach anything on these matters, most certainly his words will be idle and useless and only reach the ears of his hearers, without being able to touch their hearts, uttered as they were in sheer idleness and unfruitful vanity, for they do not proceed from the treasure of a good conscience, but from the empty impertinence of boastfulness. For it is impossible for an impure soul (however earnestly it may devote itself to reading) to obtain spiritual knowledge. For no one pours any rich ointment or fine honey or any precious liquid into a dirty and stinking vessel. For a jar that has once been filled with foul odours spoils the sweetest myrrh more readily than it receives any sweetness or grace from it, for what is pure is corrupted much more quickly than what is corrupt is purified. And so the vessel of our bosom unless it has first been purified from all the foul stains of sin will not be worthy to receive that blessed ointment of which it is said by the prophet: Like the ointment upon the head, which ran down upon the beard of Aaron, which ran down upon the edge of his garment, nor will it keep undefiled that spiritual knowledge and the words of Scripture which are sweeter than honey and the honeycomb. For what share has righteousness with iniquity? Or what agreement has light with darkness? Or what concord has Christ with Belial? 2 Corinthians 6:14-15

An objection based on the fact that many impure people possess knowledge while holy people do not.

An objection owing to the fact that many impure persons have knowledge while saints have not.

Germanus: This claim does not seem to us to be founded on truth or based on solid reasoning. For if it is clear that all who either never receive the faith of Christ at all or who corrupt it through the wicked sin of heresy have unclean hearts, how is it that many Jews and heretics, and also Catholics who are entangled in various sins, have acquired perfect knowledge of the Scriptures and boast about the greatness of their spiritual learning? On the other hand, countless numbers of holy people whose hearts have been purified from every stain of sin are content with the piety of simple faith and know nothing of the mysteries of deeper knowledge. How then can that opinion stand which attributes spiritual knowledge solely to purity of heart?

Germanus: This assertion does not seem to us founded on truth, or based on solid reasoning. For if it is clear that all who either never receive the faith of Christ at all or who corrupt it by the wicked sin of heresy, are of unclean hearts, how is it that many Jews and heretics, and Catholics also who are entangled in various sins, have acquired perfect knowledge of the Scriptures and boast of the greatness of their spiritual learning, and on the other hand countless swarms of saintly men, whose heart has been purified from all stain of sin, are content with the piety of simple faith and know nothing of the mysteries of a deeper knowledge? How then will that opinion stand, which attributes spiritual knowledge solely to purity of heart?

The answer is that evil men cannot possess true knowledge.

The answer to the effect that bad men cannot possess true knowledge.

Nesteros: Someone who doesn't carefully consider every word of the opinions expressed cannot rightly discover the value of what is being asserted. For we said at the beginning that men of this kind only possess skill in argument and eloquent speech, but cannot penetrate to the very heart of Scripture and the mysteries of its spiritual meanings. True knowledge is only acquired by true worshipers of God, and this people certainly doesn't possess it—the ones to whom it is said: "Hear, O foolish people, you who have no heart: you who having eyes see not, and having ears, hear not." And again: "Because you have rejected knowledge, I also will reject you from acting as My priest." Since it is said that in Christ all the treasures of wisdom and knowledge are hidden (Colossians 2:3), how can we think that someone who has scorned to find Christ, or who blasphemes Him with impious words when He is found, or at least defiles the Catholic faith by his impure deeds, has acquired spiritual knowledge? For the Spirit of God will avoid deception and does not dwell in a body that is subject to sin (Wisdom 1:4-5). There is no way of arriving at spiritual knowledge except the one that a prophet has excellently described: "Sow to yourselves for righteousness: reap the hope of life. Enlighten yourselves with the light of knowledge" (Hosea 10:12). First, we must sow for righteousness—that is, through works of righteousness we must develop practical perfection. Next, we must reap the hope of life—that is, by expelling carnal sins we must gather the fruits of spiritual virtues. In this way we will succeed in enlightening ourselves with the light of knowledge. The Psalmist also sees that this pattern ought to be followed when he says: "Blessed are they that are undefiled in the way: who walk in the law of the Lord. Blessed are they that seek His testimonies." He doesn't say first "Blessed are they that seek His testimonies" and then add "Blessed are they that are undefiled in the way," but he begins by saying "Blessed are they that are undefiled in the way." By this he clearly shows that no one can properly come to seek God's testimonies unless he first walks undefiled in the way of Christ through his practical life. Therefore, those whom you mentioned don't possess that knowledge which the impure cannot attain, but rather pseudonymon (that which is falsely so called), of which the blessed Apostle speaks: "O Timothy, keep that which is committed to you, avoiding profane novelties of words, and oppositions of the knowledge that is falsely so called" (1 Timothy 6:20)—which in Greek is "tas antitheseis tēs pseudōnymou gnōseōs." Concerning those who seem to acquire some appearance of knowledge, or those who devote themselves diligently to reading the sacred volume and committing the Scriptures to memory yet don't forsake carnal sins, it is well said in Proverbs: "Like as a golden ring in a swine's snout so is the beauty of an evil-disposed woman" (Proverbs 11:22). For what does it profit a man to gain the ornaments of heavenly eloquence and the most precious beauty of the Scriptures if, by clinging to filthy deeds and thoughts, he destroys it by burying it in the foulest ground, or defiles it by the dirty wallowing of his own lusts? The result will be that what is an ornament to those who rightly use it not only fails to adorn them but actually becomes dirty through the increased filth and mud. For "from the mouth of a sinner praise is not comely" (Sirach 15:9), and to him it is said by the prophet: "Wherefore do you declare My righteous acts, and take My covenant in your lips?" Concerning souls like this, who never possess in any lasting way the fear of the Lord—of which it is said "the fear of the Lord is instruction and wisdom" (Proverbs 15:33)—and yet try to get at the meaning of Scripture by continual meditation on it, it is appropriately asked in Proverbs: "What use are riches to a fool? For a senseless man cannot possess wisdom" (Proverbs 17:16). But this true and spiritual knowledge is so far removed from that worldly learning, which is defiled by the stains of carnal sins, that we know it has sometimes flourished most grandly in some who were without eloquence and almost illiterate. This is very clearly shown by the case of the Apostles and many holy men, who didn't spread themselves out with an empty show of leaves but were weighed down by the abundance of the true fruits of spiritual knowledge. Of them it is written in the Acts of the Apostles: "But when they saw the boldness of Peter and John, and perceived that they were ignorant and unlearned men, they were astonished" (Acts 4:13). Therefore, if you are eager to attain to that never-failing fragrance, you must first strive with all your might to obtain from the Lord the purity of chastity. For no one in whom the love of carnal passions—and especially of fornication—still holds sway can acquire spiritual knowledge. For "in a good heart wisdom will rest," and "He that fears the Lord shall find knowledge with righteousness." The blessed Apostle also teaches us that we must attain to spiritual knowledge in the order we have already described. When he wanted not merely to list all his own virtues but rather to describe their order—to explain which follows what and which gives birth to what—after some others he proceeds as follows: "In watchings, in fastings, in chastity, in knowledge, in long suffering, in gentleness, in the Holy Ghost, in love unfeigned" (2 Corinthians 6:5-6). By this enumeration of virtues he evidently meant to teach us that we must come from watchings and fastings to chastity, from chastity to knowledge, from knowledge to long suffering, from long suffering to gentleness, from gentleness to the Holy Ghost, from the Holy Ghost to the rewards of love unfeigned. When you too have come to spiritual knowledge by this system and in this order, you will certainly have—as we said—not barren or idle learning but what is vigorous and fruitful. The seed of the word of salvation that has been committed by you to the hearts of your hearers will be watered by the plentiful showers of the Holy Ghost that will follow. According to what the prophet promised, "the rain will be given to your seed, wherever you shall sow in the land, and the bread of the grain of the land shall be most plentiful and fat" (Isaiah 30:23).

Nesteros: One who does not carefully weigh every word of the opinions uttered cannot rightly discover the value of the assertion. For we said to begin with that men of this sort only possess skill in disputation and ornaments of speech; but cannot penetrate to the very heart of Scripture and the mysteries of its spiritual meanings. For true knowledge is only acquired by true worshippers of God; and certainly this people does not possess it to whom it is said: Hear, O, foolish people, you who have no heart: you who having eyes see not, and having ears, hear not. And again: Because you have rejected knowledge, I also will reject you from acting as My priest. For as it is said that in Christ all the treasures of wisdom and knowledge are hid, Colossians 2:3 how can we hold that he who has scorned to find Christ, or, when He is found blasphemes Him with impious lips, or at least defiles the Catholic faith by his impure deeds, has acquired spiritual knowledge? For the Spirit of God will avoid deception, and dwells not in a body that is subject to sin. Wisdom 1:4-5 There is then no way of arriving at spiritual knowledge but this which one of the prophets has finely described: Sow to yourselves for righteousness: reap the hope of life. Enlighten yourselves with the light of knowledge. Hosea 10:12 First then we must sow for righteousness, i.e., by works of righteousness we must extend practical perfection; next we must reap the hope of life, i.e., by the expulsion of carnal sins must gather the fruits of spiritual virtues: and so we shall succeed in enlightening ourselves with the light of knowledge. And the Psalmist also sees that this system ought to be followed, when he says: Blessed are they that are undefiled in the way: who walk in the law of the Lord. Blessed are they that seek His testimonies. For he does not say in the first place: Blessed are they that seek His testimonies, and afterwards add: Blessed are they that are undefiled in the way; but he begins by saying: Blessed are they that are undefiled in the way; and by this clearly shows that no one can properly come to seek God's testimonies unless he first walks undefiled in the way of Christ by his practical life. Those therefore whom you mentioned do not possess that knowledge which the impure cannot attain, but ψευδώνυμον, i.e., what is falsely so called, of which the blessed Apostle speaks: O Timothy, keep that which is committed to you, avoiding profane novelties of words, and oppositions of the knowledge that is falsely so called; 1 Timothy 6:20 which is in the Greek τάς ἀντιθέσεις τῆς ψευδωνύμου γνώσεως. Of those then who seem to acquire some show of knowledge or of those who while they devote themselves diligently to reading the sacred volume and to committing the Scriptures to memory, yet forsake not carnal sins, it is well said in Proverbs: Like as a golden ring in a swine's snout so is the beauty of an evil-disposed woman. Proverbs 11:22 For what does it profit a man to gain the ornaments of heavenly eloquence and the most precious beauty of the Scriptures if by clinging to filthy deeds and thoughts he destroys it by burying it in the foulest ground, or defiles it by the dirty wallowing of his own lusts? For the result will be that which is an ornament to those who rightly use it, is not only unable to adorn them, but actually becomes dirty by the increased filth and mud. For from the mouth of a sinner praise is not comely; Sirach 15:9 as to him it is said by the prophet: Wherefore do you declare My righteous acts, and take My covenant in your lips? of souls like this, who never possess in any lasting fashion the fear of the Lord of which it is said: the fear of the Lord is instruction and wisdom, Proverbs 15:33 and yet try to get at the meaning of Scripture by continual meditation on them, it is appropriately asked in Proverbs: What use are riches to a fool? For a senseless man cannot possess wisdom. Proverbs 17:16 But so far is this true and spiritual knowledge removed from that worldly erudition, which is defiled by the stains of carnal sins, that we know that it has sometimes flourished most grandly in some who were without eloquence and almost illiterate. And this is very clearly shown by the case of the Apostles and many holy men, who did not spread themselves out with an empty show of leaves, but were bowed down by the weight of the true fruits of spiritual knowledge: of whom it is written in the Acts of the Apostles: But when they saw the boldness of Peter and John, and perceived that they were ignorant and unlearned men, they were astonished. Acts 4:13 And therefore if you are anxious to attain to that never-failing fragrance, you must first strive with all your might to obtain from the Lord the purity of chastity. For no one, in whom the love of carnal passions and especially of fornication still holds sway, can acquire spiritual knowledge. For in a good heart wisdom will rest; and: He that fears the Lord shall find knowledge with righteousness. But that we must attain to spiritual knowledge in the order of which we have already spoken, we are taught also by the blessed Apostle. For when he wanted not merely to draw up a list of all his own virtues, but rather to describe their order, that he might explain which follows what, and which gives birth to what, after some others he proceeds as follows: In watchings, in fastings, in chastity, in knowledge, in long suffering, in gentleness, in the Holy Ghost, in love unfeigned. 2 Corinthians 6:5-6 And by this enumeration of virtues he evidently meant to teach us that we must come from watchings and fastings to chastity, from chastity to knowledge, from knowledge to long suffering, from long suffering to gentleness, from gentleness to the Holy Ghost, from the Holy Ghost to the rewards of love unfeigned. When then by this system and in this order you too have come to spiritual knowledge, you will certainly have, as we said, not barren or idle learning but what is vigorous and fruitful; and the seed of the word of salvation which has been committed by you to the hearts of your hearers, will be watered by the plentiful showers of the Holy Ghost that will follow; and, according to this that the prophet promised, the rain will be given to your seed, wherever you shall sow in the land, and the bread of the grain of the land shall be most plentiful and fat. Isaiah 30:23

To whom the method of perfection should be revealed.

To whom the method of perfection should be laid open.

Take care too, when your mature years lead you to teach, that you are not led astray by the love of vainglory and end up teaching these things at random to the most impure persons—things you have learned not so much by reading as through the effects of experience. Otherwise you will incur what Solomon, that wisest of men, warned against: Do not attach a wicked man to the pastures of the just, and do not be led astray by the fullness of the belly, for delicacies are not good for a fool, nor is there room for wisdom where sense is lacking. For folly is all the more encouraged because a stubborn servant is not improved by words—even though he understands, he will not obey. And do not say anything in the ears of an imprudent man, lest he mock at your wise speeches. And do not give what is holy to dogs, neither cast your pearls before swine, lest they trample them under foot and turn again and attack you. It is right, then, to hide the mysteries of spiritual meanings from people of this sort, so that you may truly sing: I have hidden your words within my heart, that I should not sin against you. But you might ask: To whom should the mysteries of Holy Scripture be given? Solomon, the wisest of men, will teach you: Give strong drink to those who are in sorrow, and give wine to drink to those who are in pain, that they may forget their poverty and remember their pain no more—that is, to those who are oppressed with grief and sorrow because of the punishment for their past actions, supply richly the joys of spiritual knowledge like wine that makes glad the heart of man, and restore them with the strong drink of the word of salvation, lest they be plunged into continual sorrow and a despair that brings death, and so those who are of this sort be swallowed up in excessive sorrow. But concerning those who remain in coldness and carelessness, and are struck by no sorrow of heart, we read as follows: For one who is comfortable and without sorrow will be in want. With all possible care, therefore, avoid being puffed up with the love of vainglory, and so fail to become a partaker with him whom the prophet praises, who has not given his money upon usury. For everyone who dispenses the words of God from love of human praise—words of which it is said, the words of the Lord are pure words, as silver tried by fire, purged from the earth, refined seven times—puts out his money upon usury, and will deserve for this not merely no reward, but rather punishment. For this reason he chose to use up his Lord's money so that he might be the one who gains from a temporal profit, and not that the Lord, as it is written, might when he comes receive his own with usury.

Take care too, when your riper age leads you to teach, lest you be led astray by the love of vainglory, and teach at random to the most impure persons these things which you have learned not so much by reading as by the effects of experience, and so incur what Solomon, that wisest of men, denounced: Attach not a wicked man to the pastures of the just, and be not led astray by the fullness of the belly, for delicacies are not good for a fool, nor is there room for wisdom where sense is wanting: for folly is the more led on, because a stubborn servant is not improved by words, for even though he understands, he will not obey. And Do not say anything in the ears of an imprudent man, lest haply he mock at your wise speeches. And give not that which is holy to dogs, neither cast your pearls before swine, lest haply they trample them under foot and turn again and rend you. Matthew 7:6 It is right then to hide the mysteries of spiritual meanings from men of this sort, that you may effectually sing: Your words have I hid within my heart: that I should not sin against You. But you will perhaps say: And to whom are the mysteries of Holy Scripture to be dispensed? Solomon, the wisest of men, shall teach you: Give, says he, strong drink to those who are in sorrow, and give wine to drink, to those who are in pain, that they may forget their poverty, and remember their pain no more, Proverbs 31:6-7 i.e., to those who in consequence of the punishment of their past actions are oppressed with grief and sorrow, supply richly the joys of spiritual knowledge like wine that makes glad the heart of man, and restore them with the strong drink of the word of salvation, lest haply they be plunged in continual sorrow and a despair that brings death, and so those who are of this sort be swallowed up in overmuch sorrow. 2 Corinthians 2:7 But of those who remain in coldness and carelessness, and are smitten by no sorrow of heart we read as follows: For one who is kindly and without sorrow, shall be in want. Proverbs 14:23 With all possible care therefore avoid being puffed up with the love of vainglory, and so failing to become a partaker with him whom the prophet praises, who has not given his money upon usury. For every one who, from love of the praise of men dispenses the words of God, of which it is said the words of the Lord are pure words, as silver tried by the fire, purged from the earth, refined seven times, puts out his money upon usury, and will deserve for this not merely no reward, but rather punishment. For this reason he chose to use up his Lord's money that he might be the garner from a temporal profit, and not that the Lord, as it is written, might when He comes, receive His own with usury. Matthew 25:27

The reasons why spiritual learning is unfruitful.

Of the reasons for which spiritual learning is unfruitful.

But it is certain that the teaching of spiritual things is ineffective for two reasons. Either the teacher is recommending something he has no experience of and is trying to instruct his listener with empty-sounding words, or else the listener is a bad person full of faults who cannot receive the holy and saving teaching of the spiritual person in his hardened heart. About such people the prophet says: "For the heart of this people is blinded, and their ears are dull of hearing and their eyes have they closed, lest at any time they should see with their eyes and hear with their ears, and understand with their heart and be converted and I should heal them." Isaiah 6:10

But it is certain that for two reasons the teaching of spiritual things is ineffectual. For either the teacher is commending what he has no experience of, and is trying with empty-sounding words to instruct his hearer, or else the hearer is a bad man and full of faults and cannot receive in his hard heart the holy and saving doctrine of the spiritual man; and of these it is said by the prophet: For the heart of this people is blinded, and their ears are dull of hearing and their eyes have they closed: lest at any time they should see with their eyes and hear with their ears, and understand with their heart and be converted and I should heal them. Isaiah 6:10

How often even those who are unworthy can receive the grace of the saving word.

How often even those who are not worthy can receive the grace of the saving word.

But sometimes, in the abundant generosity of God in His Providence, who wills all people to be saved and to come to the knowledge of the truth (1 Timothy 2:4), it is granted that someone who has not shown himself through an irreproachable life to be worthy of preaching the gospel nevertheless receives the grace of spiritual teaching for the benefit of many. But we must explain in a similar discussion by what means the gifts of healing are granted by the Lord for the expulsion of demons. Since we are about to get up for supper, we will reserve this for the evening, because what is taken in gradually and without excessive physical exertion is always grasped more effectively by the heart.

But sometimes in the lavish generosity of God in His Providence, Who wills all men to be saved and to come to the knowledge of the truth, 1 Timothy 2:4 it is granted that one who has not shown himself by an irreproachable life to be worthy of the preaching of the gospel attains the grace of spiritual teaching for the good of many. But by what means the gifts of healing are granted by the Lord for the expulsion of devils it follows that we must in a similar discussion explain, which as we are going to rise for supper we will keep for the evening, because that is always more effectually grasped by the heart which is taken in by degrees and without excessive bodily efforts.