Tag: Ascetical Writings

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE THIRD CONFERENCE OF ABBOT CHAEREMON: ON THE PROTECTION OF GOD.

THE THIRD CONFERENCE OF ABBOT CHAEREMON. ON THE PROTECTION OF GOD.

Introduction.

Introduction.

When, after a brief sleep, we returned for the morning service and were waiting for the old man, Abbot Germanus was troubled by serious doubts. In the previous discussion—the power of which had filled us with the greatest desire for this chastity that had been unknown to us until then—the blessed old man had, by adding a single sentence, undermined the value of human effort. He had said that even though a person strives with all his strength for a good outcome, he cannot gain possession of what is good unless he has received it simply by the gift of divine generosity and not by the efforts of his own labor. While we were wrestling with this question, the blessed Chæremon arrived at the cell, and when he saw that we were whispering together about something, he shortened the service of prayers and Psalms more than usual and asked us what the matter was.

When after a short sleep we returned for morning service and were waiting for the old man, Abbot Germanus was troubled by great scruples because in the previous discussion, the force of which had inspired us with the utmost longing for this chastity which was till now unknown to us, the blessed old man had by the addition of a single sentence broken down the claims of man's exertions, adding that man even though he strive with all his might for a good result, yet cannot become master of what is good unless he has acquired it simply by the gift of Divine bounty and not by the efforts of his own toil. While then we were puzzling over this question the blessed Chæremon arrived at the cell, and as he saw that we were whispering together about something, he cut the service of prayers and Psalms shorter than usual, and asked us what was the matter.

A question of why the merit of good deeds may not be attributed to the efforts of the person who does them.

A question why the merit of good deeds may not be ascribed to the exertions of the man who does them.

Then Germanus said: Just as the greatness of that splendid virtue described in last night's discussion almost shuts us out from believing it is possible, so—if you will pardon my saying so—it seems absurd to us that the reward of our efforts, that is, perfect chastity, which is gained through the earnestness of one's own labor, should not be attributed mainly to the efforts of the person who works for it. For it would be foolish if, when we see a farmer taking the utmost care in cultivating his land, we did not attribute the harvest to his efforts.

Then Germanus: As we are almost shut out, so to speak, by the greatness of that splendid virtue, which was described in last night's discussion, from believing in the possibility of it, so, if you will pardon my saying so, it seems to us absurd for the reward of our efforts, i.e., perfect chastity, which is gained by the earnestness of one's own toil, not to be ascribed chiefly to the exertions of the man who makes the effort. For it is foolish, if, when for example, we see a husbandman taking the utmost pains over the cultivation of the ground, we do not ascribe the fruits to his exertions.

Without God's help, not only perfect chastity but every kind of good cannot be accomplished.

The answer that without God's help not only perfect chastity but all good of every kind cannot be performed.

By this very example that you have brought up, we can prove even more clearly that a worker's efforts can do nothing without God's help. A farmer who has spent the greatest effort cultivating the ground cannot immediately attribute the harvest and abundant fruit to his own efforts, since he finds that these are often useless unless timely rains and a peaceful, calm winter support them. We have often seen fruits already ripened, formed, and fully matured snatched away, as it were, from the hands of those who were about to gather them, and their continuous and earnest efforts were of no use to the workers because they were not guided by the Lord's assistance. Just as the Divine goodness does not grant these rich harvests to idle farmers who do not work their fields through repeated plowing, so also working all night long is of no use to the workers unless the Lord's mercy makes it prosper. But in this matter, human pride must never try to put itself on the same level as God's grace or to mix itself with it, so as to imagine that its own efforts were the cause of Divine bounty or to boast that a very abundant harvest was the result of its own efforts' merit. For a person should consider and examine with the most careful scrutiny the fact that he could not by his own strength apply those very efforts that he has earnestly used in his desire for prosperity unless the Lord's protection and pity had given him strength to perform all agricultural work, and that his own will and strength would have been powerless unless Divine compassion had supplied the means for completing them, as they sometimes fail either from too much or from too little rain. For when vigor has been granted by the Lord to the oxen, and bodily health and the power to do all the work, and success in undertakings, still a person must pray lest there come to him, as Scripture says, a heaven of brass and an earth of iron, and the cankerworm eat what the locust has left, and the palmerworm eat what the cankerworm has left, and the mildew destroy what the palmerworm has left. Nor is it only in this that the farmer's efforts in his work need God's help, unless it also prevents unexpected disasters by which, even when the field is rich with the expected fruitful harvest, not only is the man deprived of what he has vainly hoped and expected, but actually loses the abundant fruits that he has already gathered and stored in the threshing floor or in the barn. From this we clearly conclude that the initiative not only of our actions but also of good thoughts comes from God, who inspires us with a good will to begin with and supplies us with the opportunity to carry out what we rightly desire, for every good gift and every perfect gift comes down from above, from the Father of lights, who both begins what is good and continues it and completes it in us, as the Apostle says: But He who gives seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase. But it is for us humbly to follow day by day the grace of God that is drawing us, or else if we resist stubbornly and, to use the words of Scripture, with uncircumcised ears, we shall deserve to hear the words of Jeremiah: Shall he that falls not rise again? And he that is turned away, shall he not turn again? Why then is this people in Jerusalem turned away with a stubborn revolting? They have stiffened their necks and refused to return.

Chæremon: By this very instance which you bring forward we can still more clearly prove that the exertions of the worker can do nothing without God's aid. For neither can the husbandman, when he has spent the utmost pains in cultivating the ground, immediately ascribe the produce of the crops and the rich fruits to his own exertions, as he finds that these are often in vain unless opportune rains and a quiet and calm winter aids them, so that we have often seen fruits already ripe and set and thoroughly matured snatched as it were from the hands of those who were grasping them; and their continuous and earnest efforts were of no use to the workers because they were not under the guidance of the Lord's assistance. As then the Divine goodness does not grant these rich crops to idle husbandmen who do not till their fields by frequent ploughing, so also toil all night long is of no use to the workers unless the mercy of the Lord prospers it. But herein human pride should never try to put itself on a level with the grace of God or to intermingle itself with it, so as to fancy that its own efforts were the cause of Divine bounty, or to boast that a very plentiful crop of fruits was an answer to the merits of its own exertions. For a man should consider and with a most careful scrutiny weigh the fact that he could not by his own strength apply those very efforts which he has earnestly used in his desire for wealth, unless the Lord's protection and pity had given him strength for the performance of all agricultural labours; and that his own will and strength would have been powerless unless Divine compassion had supplied the means for the completion of them, as they sometimes fail either from too much or from too little rain. For when vigour has been granted by the Lord to the oxen, and bodily health and the power to do all the work, and prosperity in undertakings, still a man must pray lest there come to him, as Scripture says, a heaven of brass and an earth of iron, and the cankerworm eat what the locust has left, and the palmerworm eat what the cankerworm has left, and the mildew destroys what the palmerworm has left. Nor is it only in this that the efforts of the husbandman in his work need God's help, unless it also averts unlooked for accidents by which, even when the field is rich with the expected fruitful crops, not only is the man deprived of what he has vainly hoped and looked for, but actually loses the abundant fruits which he has already gathered and stored up in the threshing floor or in the barn. From which we clearly infer that the initiative not only of our actions but also of good thoughts comes from God, who inspires us with a good will to begin with, and supplies us with the opportunity of carrying out what we rightly desire: for every good gift and every perfect gift comes down from above, from the Father of lights, James 1:17 who both begins what is good, and continues it and completes it in us, as the Apostle says: But He who gives seed to the sower will both provide bread to eat and will multiply your seed and make the fruits of your righteousness to increase. 2 Corinthians 9:10 But it is for us, humbly to follow day by day the grace of God which is drawing us, or else if we resist with a stiff neck, and (to use the words of Scripture) uncircumcised ears, Acts 7:51 we shall deserve to hear the words of Jeremiah: Shall he that falls, not rise again? And he that is turned away, shall he not turn again? Why then is this people in Jerusalem turned away with a stubborn revolting? They have stiffened their necks and refused to return. Jeremiah 8:4-5

An objection is raised, asking how the Gentiles can be said to possess chastity without the grace of God.

An objection, asking how the Gentiles can be said to have chastity without the grace of God.

Germanus: To this explanation, whose excellence we cannot quickly disprove, there appears to be a difficulty in that it seems to destroy free will. For we see that many pagans, to whom the help of divine grace has certainly not been given, are outstanding not only in the virtues of self-control and patience, but (which is more remarkable) in that of chastity. How then can we think that the freedom of their will is taken captive and that these virtues are granted to them by God's gift? This is especially puzzling since, in pursuing the wisdom of this world and in their complete ignorance not only of God's grace but even of the existence of the true God—as we have come to know Him through our reading and the teaching of others—they are said to have achieved the most perfect purity of chastity through their own efforts and hard work.

Germanus: To this explanation, the excellence of which we cannot hastily disprove, it seems a difficulty that it tends to destroy free will. For as we see that many of the heathen to whom the assistance of Divine grace has certainly not been vouchsafed, are eminent not only in the virtues of frugality and patience, but (which is more remarkable) in that of chastity, how can we think that the freedom of their will is taken captive and that these virtues are granted to them by God's gift, especially as in following after the wisdom of this world, and in their utter ignorance not only of God's grace but even of the existence of the true God, as we have known Him by the course of our reading and the teaching of others — they are said to have gained the most perfect purity of chastity by their own efforts and exertions.

The response concerning the fictitious chastity of the philosophers.

The answer on the imaginary chastity of the philosophers.

I am pleased that, though you are driven by the greatest desire to know the truth, you bring forward some foolish points, because by raising these objections the value of the Catholic faith may seem better established and, if I may say so, more thoroughly explored. For what wise person would make such contradictory statements as to maintain yesterday that the heavenly purity of chastity could not possibly be given to any mortals even by God's grace, and now to hold that it was obtained even by the heathen through their own strength? But since you have certainly, as I said, made these objections from the desire to get at the truth, consider what we hold on these points. First, we certainly must not think that the philosophers attained such chastity of soul as is required of us, on whom it is commanded that not only fornication but also uncleanness should not be so much as named among us. But they had a sort of merike, that is, some particle of chastity—namely, continence of the flesh, by which they could restrain their lust from carnal intercourse. But this internal purity of mind and continual purity of body they could not attain, I will not say in act, but even in thought. Finally, Socrates, the most famous of them all according to their own estimation, was not ashamed to profess this about himself. For when someone who judged a person's character by their looks (a physiognomon) looked at him and said "ommata paid erastu," that is, "the eyes of a corrupter of boys," and his students rushed at him and brought him to their master and wanted to avenge the insult, it is said that he checked their indignation with these words: "pausasthe, etairoi; eimi gar, epeko de," that is, "Stop, my friends, for I am, but I restrain myself." It is then quite clearly shown not only by our assertions but actually by their own admissions that it was only the performance of indecent acts—that is, the disgrace of intercourse—that was checked by them through force of necessity, and that the desire and delight in this passion was not shut out from their hearts. But with what horror must one bring forward this saying of Diogenes? For something which the philosophers of this world were not ashamed to bring forward as something remarkable cannot be spoken or heard by us without shame: for to someone about to be punished for the crime of adultery they relate that he said "to dorean polumenon thanato me agoraze," that is, "you should not buy with your death what is sold for nothing." It is clear then that they did not recognize the virtue of the true chastity which we seek, and so it is quite certain that our circumcision which is in the spirit cannot be acquired except only by the gift of God, and that it belongs only to those who serve God with full contrition of their spirit.

Chæremon: I am pleased that, though you are fired with the greatest longing to know the truth, yet you bring forward some foolish points, as by your raising these objections the value of the Catholic faith may seem better established, and if I may use the expression, more thoroughly explored. For what wise man would make such contradictory statements as yesterday to maintain that the heavenly purity of chastity could not possibly even by God's grace be bestowed on any mortals, and now to hold that it was obtained even by the heathen by their own strength? But as you have certainly, as I said, made these objections from the desire of getting at the truth, consider what we hold on these points. First we certainly must not think that the philosophers attained such chastity of soul, as is required of us, on whom it is enjoined that not fornication only, but uncleanness be not so much as named among us. But they had a sort of μερική, i.e., some particle of chastity; viz. continence of the flesh, by which they could restrain their lust from carnal intercourse: but this internal purity of mind and continual purity of body they could not attain, I will not say, in act, but even in thought. Finally Socrates, the most famous of them all, as they themselves esteem him, was not ashamed to profess this of himself. For when one who judged a man's character by his looks ( ψυσιογνώμοιν) looked at him, and said ὄμματα παιδ εραστοῦ, i.e., the eyes of a corrupter of boys, and his scholars rushed at him, and brought him to their master and wanted to avenge the insult, it is said that he checked their indignation with these words: παύσαοθε, ἐταῖροι · εἰμὶ γάρ, ἐπέκω δέ, i.e., Stop, my friends, for I am, but I restrain myself. It is then quite clearly shown not only by our assertions but actually by their own admissions that it was only the performance of indecent acts, i.e., the disgrace of intercourse, that was by force of necessity checked by them, and that the desire and delight in this passion was not shut out from their hearts. But with what horror must one bring forward this saying of Diogenes? For a thing which the philosophers of this world were not ashamed to bring forward as something remarkable, cannot be spoken or heard by us without shame: for to one to be punished for the crime of adultery they relate that he said τὸ δωρεὰν πωλούμενον θανάτω μὴ ἀγόραζε, i.e., you should not buy with your death what is sold for nothing. It is clear then that they did not recognize the virtue of the true chastity which we seek for, and so it is quite certain that our circumcision which is in the spirit cannot be acquired save only by the gift of God, and that it belongs only to those who serve God with full contrition of their spirit.

Without God's grace, we cannot make any diligent efforts.

That without the grace of God we cannot make any diligent efforts.

Even though we can demonstrate that people always need God's help in many things—indeed in everything—and that human weakness cannot accomplish anything related to salvation by itself alone without God's aid, this truth is nowhere shown more clearly than in gaining and keeping chastity. Since the discussion of how difficult it is to achieve perfect chastity is being delayed, let us meanwhile speak briefly about the practices that support it. Who, I ask, no matter how fervent in spirit, could endure the harsh conditions of the desert relying on his own strength with no human praise—not just the daily lack of bread, but even the provision of only dry bread? Who could bear constant thirst for water without the Lord's comfort, or deprive himself of that sweet and delightful morning sleep, and regularly limit his entire time of rest to just four hours? Who would be sufficient without God's grace to maintain constant attention to reading and persistent diligence in work, receiving no present advantage or gain? And just as we cannot continually desire all these things without divine inspiration, so we absolutely cannot perform them without His help. To make sure these things are proven to us not only by the lessons of experience but also made even clearer by solid proof and arguments, doesn't some weakness intervene in many things we want to perform in a beneficial way? Even though the full intensity of our desire and the perfection of our will are not lacking, weakness still interferes with the intention we have formed, so that there is no carrying out of our purpose unless the power to perform it has been granted by the Lord's mercy. The result is that although there are countless crowds of people eager to faithfully pursue virtue, you can scarcely find anyone able to carry it out and endure it—to say nothing of the fact that even when no weakness at all hinders us, the opportunity to do everything we want does not lie in our own power. For it is not in our power to secure the silence of solitude, severe fasts, and undisturbed study even when we could make use of such opportunities. Rather, by a series of circumstances we are often kept away from these beneficial practices very much against our will, so that we must pray to the Lord for the right opportunities of place or time in which to practice them. It is clear that our ability to do these things is not enough unless the Lord also grants us the opportunity to do what we are capable of doing, as the Apostle says: "For we wanted to come to you once and again, but Satan hindered us." So sometimes we find to our advantage that we are called away from these spiritual exercises, so that while the regularity of our routine is broken without our consent and we yield something to the weakness of the flesh, we may even against our will be brought to a beneficial patience. Concerning this providential arrangement of God, the blessed Apostle says something similar: "For which I besought the Lord thrice that it might depart from me. And He said to me: My grace is sufficient for you: for my strength is made perfect in weakness," and again: "For we know not what to pray for as we ought."

And therefore though in many things, indeed in everything, it can be shown that men always have need of God's help, and that human weakness cannot accomplish anything that has to do with salvation by itself alone, i.e., without the aid of God, yet in nothing is this more clearly shown than in the acquisition and preservation of chastity. For as the discussion on the difficulty of its perfection is put off for so long, let us meanwhile discourse briefly on the instruments of it. Who, I ask, could, however fervent he might be in spirit, relying on his own strength with no praise from men endure the squalor of the desert, and I will not say the daily lack but the supply of dry bread? Who without the Lord's consolation, could put up with the continual thirst for water, or deprive his human eyes of that sweet and delicious morning sleep, and regularly compress his whole time of rest and repose into the limits of four hours? Who would be sufficient without God's grace to give continual attendance to reading and constant earnestness in work, receiving no advantage of present gain? And all these matters, as we cannot desire them continuously without divine inspiration, so in no respect whatever can we perform them without His help. And that we may ensure that these things are not only proved to us by the teaching of experience, but also made still clearer by sure proof and arguments, does not some weakness intervene in the case of many things which we wish usefully to perform, and though the full keenness of our desire and the perfection of our will be not wanting, yet interfere with the wish we have conceived, so that there is no carrying out of our purpose, unless the power to perform it has been granted by the mercy of the Lord, so that, although there are countless swarms of people who are anxious to stick faithfully to the pursuit of virtue, you can scarcely find any who are able to carry it out and endure it, to say nothing of the fact that, even when no weakness at all hinders us, the opportunity for doing everything that we wish does not lie in our own power. For it is not in our power to secure the silence of solitude and severe fasts and undisturbed study even when we could use such opportunities, but by a chapter of accidents we are often very much against our will kept away from the salutary ordinances so that we have to pray to the Lord for opportunities of place or time in which to practise them. And it is clear that the ability for these is not sufficient for us unless there be also granted to us by the Lord an opportunity of doing what we are capable of (as the Apostle also says: For we wanted to come to you once and again, but Satan hindered us 1 Thessalonians 2:18), so that sometimes we find for our advantage we are called away from these spiritual exercises in order that while without our own consent the regularity of our routine is broken and we yield something to weakness of the flesh, we may even against our will be brought to a salutary patience. Of which providential arrangement of God the blessed Apostle says something similar: For which I besought the Lord thrice that it might depart from me. And He said to me: My grace is sufficient for you: for my strength is made perfect in weakness: and again: For we know not what to pray for as we ought.

Of the main purpose of God and His daily Providence.

Of the main purpose of God and His daily Providence.

God's purpose in creating humanity was not for us to perish but to live forever, and this purpose stands unchangeable. When His goodness sees even the smallest spark of good will shining in us—which He Himself has struck like a spark from the hard flint of our hearts—He fans it, fosters it, and nurtures it with His breath, because He wills all people to be saved and to come to the knowledge of the truth. As He says, it is not the will of your Father in heaven that one of these little ones should perish, and again Scripture says: Neither does God want a soul to perish, but He calls back, meaning that the one who is cast off should not perish completely. For He is true and does not lie when He declares with an oath: As I live, says the Lord God, I do not will the death of a sinner, but that he should turn from his way and live. For if He does not will that one of His little ones should perish, how can we imagine without serious blasphemy that He does not will all people generally to be saved, but only some instead of all? Those who perish, then, perish against His will, as He testifies against each one of them day by day: Turn from your evil ways, and why will you die, O house of Israel? And again: How often would I have gathered your children together as a hen gathers her chickens under her wings, and you would not; and: Why is this people in Jerusalem turned away with a stubborn revolt? They have hardened their faces and refused to return. The grace of Christ, then, is at hand every day, which, because it wills all people to be saved and to come to the knowledge of the truth, calls all without any exception, saying: Come to Me, all you who labor and are heavy laden, and I will refresh you. But if He does not call all generally but only some, it follows that not all are heavy laden either with original or actual sin, and that this saying is not true: For all have sinned and come short of the glory of God; nor can we believe that death passed on all people. And so completely do all who perish perish against the will of God that God cannot be said to have made death, as Scripture itself testifies: For God made not death, neither does He rejoice in the destruction of the living. And so it often happens that when we ask for the opposite of what is good for us, our prayer is either answered slowly or not at all; and again the Lord grants to bring upon us even against our will, like a most caring physician, for our good what we think is harmful to us, and sometimes He delays and prevents our harmful purposes and deadly attempts from having their terrible effects, and while we are rushing headlong toward death, He draws us back to salvation and rescues us from the jaws of hell without our knowing it.

For the purpose of God whereby He made man not to perish but to live for ever, stands immovable. And when His goodness sees in us even the very smallest spark of good will shining forth, which He Himself has struck as it were out of the hard flints of our hearts, He fans and fosters it and nurses it with His breath, as He wills all men to be saved and to come to the knowledge of the truth, for as He says, it is not the will of your Father which is in heaven that one of these little ones should perish, and again it says: Neither will God have a soul to perish, but recalls, meaning that he that is cast off should not altogether perish. For He is true, and lies not when He lays down with an oath: As I live, says the Lord God, for I will not the death of a sinner, but that he should turn from his way and live. Ezekiel 33:11 For if He wills not that one of His little ones should perish, how can we imagine without grievous blasphemy that He does not generally will all men, but only some instead of all to be saved? Those then who perish, perish against His will, as He testifies against each one of them day by day: Turn from your evil ways, and why will you die, O house of Israel? Ib And again: How often would I have gathered your children together as a hen gathers her chickens under her wings, and you would not; and: Wherefore is this people in Jerusalem turned away with a stubborn revolting? They have hardened their faces and refused to return. The grace of Christ then is at hand every day, which, while it wills all men to be saved and to come to the knowledge of the truth, calls all without any exception, saying: Come unto Me, all you that labour and are heavy laden, and I will refresh you. Matthew 11:28 But if He calls not all generally but only some, it follows that not all are heavy laden either with original or actual sin, and that this saying is not a true one: For all have sinned and come short of the glory of God; nor can we believe that death passed on all men. And so far do all who perish, perish against the will of God, that God cannot be said to have made death, as Scripture itself testifies: For God made not death, neither rejoices in the destruction of the living. Wisdom 1:13 And hence it comes that for the most part when instead of good things we ask for the opposite, our prayer is either heard but tardily or not at all; and again the Lord vouchsafes to bring upon us even against our will, like some most beneficent physician, for our good what we think is opposed to it, and sometimes He delays and hinders our injurious purposes and deadly attempts from having their horrible effects, and, while we are rushing headlong towards death, draws us back to salvation, and rescues us without our knowing it from the jaws of hell.

The Grace of God and the Freedom of the Will

Of the grace of God and the freedom of the will.

God's care and watchful concern for us is beautifully illustrated by the prophet Hosea, who uses the image of Jerusalem as an adulteress eagerly pursuing idol worship with shameful desire. When she says, "I will go after my lovers, who give me my bread, and my water, and my wool, and my flax, and my oil, and my drink," God's consideration responds with concern for her salvation, not her wishes: "Behold I will hedge up your way with thorns, and I will stop it up with a wall, and she shall not find her paths. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them, and shall say: I will return to my first husband, because it was better with me then than now." Again, our stubbornness and contempt—with which we rebelliously reject Him when He calls us to a saving return—is described in this comparison: He says, "And I said you shall call Me Father, and shall not cease to walk after Me. But as a woman that despises her lover, so has the house of Israel despised Me, says the Lord." Just as He has compared Jerusalem to an adulteress who abandons her husband, He appropriately compares His own love and steadfast goodness to a man who is dying of love for a woman. God's goodness and love, which He constantly shows to humanity—since no injuries can overcome it or make Him stop caring for our salvation, nor can our sins drive Him from His original purpose as if He were defeated by our wickedness—could not be more fittingly described by any comparison than the case of a man inflamed with burning love for a woman, who grows more passionate the more he sees himself rejected and despised by her. God's protection, then, is inseparably present with us, and the Creator's kindness toward His creatures is so great that His Providence not only accompanies us but actually constantly goes before us, as the prophet experienced and clearly confessed, saying, "My God will prevent me with His mercy." When He sees in us even the beginnings of a good will, He immediately enlightens it, strengthens it, and urges it toward salvation, increasing what He Himself planted or what He sees has arisen from our own efforts. For He says, "Before they cry, I will hear them: While they are still speaking I will hear them," and again, "As soon as He hears the voice of your crying, He will answer you." In His goodness, He not only inspires us with holy desires but actually creates occasions for life and opportunities for good outcomes, and shows those who are lost the path to salvation.

And this care of His and providence with regard to us the Divine word has finely described by the prophet Hosea under the figure of Jerusalem as an harlot, and inclining with disgraceful eagerness to the worship of idols, where when she says: I will go after my lovers, who give me my bread, and my water, and my wool, and my flax, and my oil, and my drink; the Divine consideration replies having regard to her salvation and not to her wishes: Behold I will hedge up your way with thorns, and I will stop it up with a wall, and she shall not find her paths. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them, and shall say: I will return to my first husband, because it was better with me then than now. Hosea 2:5-7 And again our obstinacy, and scorn, with which we in our rebellious spirit disdain Him when He urges us to a salutary return, is described in the following comparison: He says: And I said you shall call Me Father, and shall not cease to walk after Me. But as a woman that despises her lover, so has the house of Israel despised Me, says the Lord. Jeremiah 3:19-20 Aptly then, as He has compared Jerusalem to an adulteress forsaking her husband, He compares His own love and persevering goodness to a man who is dying of love for a woman. For the goodness and love of God, which He ever shows to mankind — since it is overcome by no injuries so as to cease from caring for our salvation, or be driven from His first intention, as if vanquished by our iniquities, — could not be more fitly described by any comparison than the case of a man inflamed with most ardent love for a woman, who is consumed by a more burning passion for her, the more he sees that he is slighted and despised by her. The Divine protection then is inseparably present with us, and so great is the kindness of the Creator towards His creatures, that His Providence not only accompanies it, but actually constantly precedes it, as the prophet experienced and plainly confessed, saying: My God will prevent me with His mercy. And when He sees in us some beginnings of a good will, He at once enlightens it and strengthens it and urges it on towards salvation, increasing that which He Himself implanted or which He sees to have arisen from our own efforts. For He says Before they cry, I will hear them: While they are still speaking I will hear them; and again: As soon as He hears the voice of your crying, He will answer you. And in His goodness, not only does He inspire us with holy desires, but actually creates occasions for life and opportunities for good results, and shows to those in error the direction of the way of salvation.

On the power of our good will and the grace of God.

Of the power of our good will, and the grace of God.

Therefore, human reasoning cannot easily determine how the Lord gives to those who ask, is found by those who seek, and opens to those who knock, while at the same time is found by those who did not seek Him, appears openly among those who did not ask for Him, and all day long stretches out His hands to an unbelieving and contradicting people, calls those who resist and stand far off, draws people to salvation against their will, takes away from those who want to sin the ability to carry out their desire, and in His goodness blocks the path of those who are rushing into wickedness. But who can easily understand how the completion of our salvation is attributed to our own will, as it says: If you are willing and listen to Me, you shall eat the good things of the land, and yet it is not of him who wills or runs, but of God who has mercy? What also is this, that God will repay every person according to his works, and yet it is God who works in you both to will and to do according to His good pleasure, and this is not from yourselves but it is the gift of God: not from works, so that no one may boast? What is this also which is said: Draw near to the Lord, and He will draw near to you, and what He says elsewhere: No one comes to Me unless the Father who sent Me draws him? What is it that we find: Make straight paths for your feet and direct your ways, and what is it that we say in our prayers: Direct my way in Your sight, and establish my steps in Your paths, so that my footsteps will not slip? What is it again that we are warned: Make for yourselves a new heart and a new spirit, and what is this which is promised to us: I will give them one heart and will put a new spirit within them, and I will take away the stony heart from their flesh and will give them a heart of flesh so that they may walk in Your statutes and keep My judgments? What is it that the Lord commands when He says: Wash your heart from iniquity, O Jerusalem, so that you may be saved, and what is it that the prophet asks from the Lord when he says Create in me a clean heart, O God, and again: You shall wash me, and I shall be whiter than snow? What is it that is said to us: Enlighten yourselves with the light of knowledge, and this which is said of God: Who teaches man knowledge, and: the Lord enlightens the blind, or indeed this, which we say in our prayers with the prophet: Lighten my eyes so that I do not sleep in death—unless in all these there is a declaration of both the grace of God and the freedom of our will, because even by his own initiative a person can be led to pursue virtue, but always needs the help of the Lord? For no one enjoys good health whenever he wants, nor is he freed from disease and sickness by his own will and pleasure. But what good is it to have desired the blessing of health, unless God, who grants us the enjoyment of life itself, also grants vigorous and sound health? But so that it may be even clearer that through the excellence of nature which is granted by the goodness of the Creator, sometimes initial stirrings of a good will arise, which however cannot reach the complete accomplishment of what is good unless guided by the Lord, the Apostle testifies and says: For the willing is present with me, but I do not find how to perform what is good.

Whence human reason cannot easily decide how the Lord gives to those that ask, is found by those that seek, and opens to those that knock, and on the other hand is found by those that sought Him not, appears openly among those who asked not for Him, and all the day long stretches forth His hands to an unbelieving and gainsaying people, calls those who resist and stand afar off, draws men against their will to salvation, takes away from those who want to sin the faculty of carrying out their desire, in His goodness stands in the way of those who are rushing into wickedness. But who can easily see how it is that the completion of our salvation is assigned to our own will, of which it is said: If you be willing, and hearken unto Me, you shall eat the good things of the land, Isaiah 1:19 and how it is not of him that wills or runs, but of God that has mercy? Romans 9:16 What too is this, that God will render to every man according to his works; Romans 2:6 and it is God who works in you both to will and to do, of His good pleasure; Philippians 2:13 and this is not of yourselves but it is the gift of God: not of works, that no man may boast? Ephesians 2:8-9 What is this too which is said: Draw near to the Lord, and He will draw near to you, James 4:8 and what He says elsewhere: No man comes unto Me except the Father who sent Me draw Him? John 6:44 What is it that we find: Make straight paths for your feet and direct your ways, and what is it that we say in our prayers: Direct my way in Your sight, and establish my goings in Your paths, that my footsteps be not moved? What is it again that we are admonished: Make you a new heart and a new spirit, Ezekiel 18:31 and what is this which is promised to us: I will give them one heart and will put a new spirit within them: and I will take away the stony heart from their flesh and will give them an heart of flesh that they may walk in Your statutes and keep My judgments? Ezekiel 1:19-20 What is it that the Lord commands, where He says: Wash your heart of iniquity, O Jerusalem, that you may be saved, Jeremiah 4:14 and what is it that the prophet asks for from the Lord, when he says Create in me a clean heart, O God, and again: You shall wash me, and I shall be whiter than snow? What is it that is said to us: Enlighten yourselves with the light of knowledge; and this which is said of God: Who teaches man knowledge; and: the Lord enlightens the blind, or at any rate this, which we say in our prayers with the prophet: Lighten my eyes that I sleep not in death, unless in all these there is a declaration of the grace of God and the freedom of our will, because even of his own motion a man can be led to the quest of virtue, but always stands in need of the help of the Lord? For neither does anyone enjoy good health whenever he will, nor is he at his own will and pleasure set free from disease and sickness. But what good is it to have desired the blessing of health, unless God, who grants us the enjoyments of life itself, grant also vigorous and sound health? But that it may be still clearer that through the excellence of nature which is granted by the goodness of the Creator, sometimes first beginnings of a good will arise, which however cannot attain to the complete performance of what is good unless it is guided by the Lord, the Apostle bears witness and says: For to will is present with me, but to perform what is good I find not. Romans 7:18

On the weakness of free will.

On the weakness of free will.

Holy Scripture supports the freedom of the will when it says: "Keep your heart with all diligence" (Proverbs 4:23), but the Apostle indicates its weakness by saying "The Lord keep your hearts and minds in Christ Jesus" (Philippians 4:7). David asserts the power of free will when he says "I have inclined my heart to do Your righteous acts," but the same man likewise teaches us its weakness by praying and saying, "Incline my heart unto Your testimonies and not to covetousness." Solomon also says: "The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances and judgments" (1 Kings 8:58). The Psalmist indicates the power of our will when he says: "Keep your tongue from evil, and your lips that they speak no guile," but our prayer testifies to its weakness when we say: "O Lord, set a watch before my mouth, and keep the door of my lips." The importance of our will is maintained by the Lord when we find "Break the chains of your neck, O captive daughter of Zion" (Isaiah 52:2), but the prophet sings of its weakness when he says: "The Lord looses them that are bound," and "You have broken my chains: To You will I offer the sacrifice of praise." We hear in the gospel the Lord summoning us to come speedily to Him by our free will: "Come unto Me all you that labor and are heavy laden, and I will refresh you" (Matthew 11:28), but the same Lord testifies to its weakness by saying: "No man can come unto Me except the Father which sent Me draw him" (John 6:44). The Apostle indicates our free will by saying: "So run that you may obtain" (1 Corinthians 9:24), but John the Baptist bears witness to its weakness when he says: "No man can receive anything of himself, except it be given him from above" (John 3:27). We are commanded to keep our souls with all care when the Prophet says: "Keep your souls" (Jeremiah 17:21), but by the same spirit another Prophet proclaims: "Except the Lord keep the city, the watchman wakes but in vain." The Apostle, writing to the Philippians to show that their will is free, says "Work out your own salvation with fear and trembling," but to point out its weakness, he adds: "For it is God that works in you both to will and to do of His good pleasure" (Philippians 2:12-13).

For Holy Scripture supports the freedom of the will where it says: Keep your heart with all diligence, Proverbs 4:23 but the Apostle indicates its weakness by saying The Lord keep your hearts and minds in Christ Jesus. Philippians 4:7 David asserts the power of free will, where he says I have inclined my heart to do Your righteous acts, but the same man in like manner teaches us its weakness, by praying and saying, Incline my heart unto Your testimonies and not to covetousness: Solomon also: The Lord incline our hearts unto Himself that we may walk in all His ways and keep His commandments, and ordinances and judgments. 1 Kings 8:58 The Psalmist denotes the power of our will, where he says: Keep your tongue from evil, and your lips that they speak no guile, our prayer testifies to its weakness, when we say: O Lord, set a watch before my mouth, and keep the door of my lips. The importance of our will is maintained by the Lord, when we find Break the chains of your neck, O captive daughter of Zion: Isaiah 52:2 of its weakness the prophet sings, when he says: The Lord looses them that are bound: and You have broken my chains: To You will I offer the sacrifice of praise. We hear in the gospel the Lord summoning us to come speedily to Him by our free will: Come unto Me all you that labour and are heavy laden, and I will refresh you, Matthew 11:28 but the same Lord testifies to its weakness, by saying: No man can come unto Me except the Father which sent Me draw him. John 6:44 The Apostle indicates our free will by saying: So run that you may obtain: 1 Corinthians 9:24 but to its weakness John Baptist bears witness where he says: No man can receive anything of himself, except it be given him from above. John 3:27 We are commanded to keep our souls with all care, when the Prophet says: Keep your souls, Jeremiah 17:21 but by the same spirit another Prophet proclaims: Except the Lord keep the city, the watchman wakes but in vain. The Apostle writing to the Philippians, to show that their will is free, says Work out your own salvation with fear and trembling, but to point out its weakness, he adds: For it is God that works in you both to will and to do of His good pleasure. Philippians 2:12-13

Whether the grace of God precedes or follows our good will.

Whether the grace of God precedes or follows our good will.

These two positions are somehow mixed up and indiscriminately confused, so that among many people the question of which depends on the other involves great debate: does God have compassion on us because we have shown the beginning of a good will, or does the beginning of a good will follow because God has had compassion on us? Many people, believing one or the other of these positions and asserting them more broadly than is right, become entangled in all kinds of opposing errors. For if we say that the beginning of free will is in our own power, what about Paul the persecutor or Matthew the tax collector, one of whom was drawn to salvation while eager for bloodshed and the punishment of the innocent, the other while pursuing violence and extortion? But if we say that the beginning of our free will is always due to the inspiration of God's grace, what about the faith of Zacchaeus, or what should we say about the goodness of the thief on the cross, who by their own desire seized the kingdom of heaven by force and so anticipated the specific callings meant for them? But if we attribute the performance of virtuous acts and the carrying out of God's commands to our own will, how can we pray: "Strengthen, O God, what You have worked in us," and "Establish the work of our hands upon us"? We know that Balaam was brought to curse Israel, but we see that when he wanted to curse he was not permitted to. Abimelech is kept from touching Rebecca and thus sinning against God. Joseph is sold through the envy of his brothers in order to bring about the children of Israel's descent into Egypt, and so that while they were plotting their brother's death, provision might be made for them against the coming famine. Joseph shows this when he reveals himself to his brothers and says: "Do not be afraid, and do not let it trouble you that you sold me into these parts, for God sent me before you for your salvation." And later: "For God sent me before you that you might be preserved on the earth and might have food to live. It was not by your plan that I was sent but by the will of God, who has made me a father to Pharaoh and lord of all his house, and chief over all the land of Egypt." And when his brothers were alarmed after their father's death, he removed their suspicions and terror by saying: "Do not be afraid: can you resist the will of God? You intended evil against me, but God turned it into good, that He might exalt me, as you see at the present time, that He might save many people." And that this was brought about by providence, the blessed David likewise declared in Psalm 104: "And He called for a famine upon the land and broke all the staff of bread. He sent a man before them: Joseph was sold as a slave." These two things—the grace of God and free will—seem opposed to each other, but really are in harmony, and we gather from the system of goodness that we ought to have both alike, lest if we remove one of them from humanity, we may seem to have broken the rule of the Church's faith. For when God sees us inclined to will what is good, He meets, guides, and strengthens us, for "At the sound of your cry, as soon as He hears, He will answer you," and "Call upon Me in the day of tribulation and I will deliver you, and you shall glorify Me." And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with saving exhortations, by which a good will is either renewed or formed in us.

And so these are somehow mixed up and indiscriminately confused, so that among many persons, which depends on the other is involved in great questionings, i.e., does God have compassion upon us because we have shown the beginning of a good will, or does the beginning of a good will follow because God has had compassion upon us? For many believing each of these and asserting them more widely than is right are entangled in all kinds of opposite errors. For if we say that the beginning of free will is in our own power, what about Paul the persecutor, what about Matthew the publican, of whom the one was drawn to salvation while eager for bloodshed and the punishment of the innocent, the other for violence and rapine? But if we say that the beginning of our free will is always due to the inspiration of the grace of God, what about the faith of Zaccheus, or what are we to say of the goodness of the thief on the cross, who by their own desires brought violence to bear on the kingdom of heaven and so prevented the special leadings of their vocation? But if we attribute the performance of virtuous acts, and the execution of God 's commands to our own will, how do we pray: Strengthen, O God, what You have wrought in us; and The work of our hands establish Thou upon us? We know that Balaam was brought to curse Israel, but we see that when he wished to curse he was not permitted to. Abimelech is preserved from touching Rebecca and so sinning against God. Joseph is sold by the envy of his brethren, in order to bring about the descent of the children of Israel into Egypt, and that while they were contemplating the death of their brother provision might be made for them against the famine to come: as Joseph shows when he makes himself known to his brethren and says: Fear not, neither let it be grievous unto you that you sold me into these parts: for for your salvation God sent me before you; and below: For God sent me before that you might be preserved upon the earth and might have food whereby to live. Not by your design was I sent but by the will of God, who has made me a father to Pharaoh and lord of all his house, and chief over all the land of Egypt. And when his brethren were alarmed after the death of his father, he removed their suspicions and terror by saying: Fear not: Can you resist the will of God? You imagined evil against me but God turned it into good, that He might exalt me, as you see at the present time, that He might save much people. And that this was brought about providentially the blessed David likewise declared saying in the hundred and fourth Psalm: And He called for a dearth upon the land: and broke all the staff of bread. He sent a man before them: Joseph was sold for a slave. These two then; viz., the grace of God and free will seem opposed to each other, but really are in harmony, and we gather from the system of goodness that we ought to have both alike, lest if we withdraw one of them from man, we may seem to have broken the rule of the Church's faith: for when God sees us inclined to will what is good, He meets, guides, and strengthens us: for At the voice of your cry, as soon as He shall hear, He will answer you; and: Call upon Me, He says, in the day of tribulation and I will deliver you, and you shall glorify Me. And again, if He finds that we are unwilling or have grown cold, He stirs our hearts with salutary exhortations, by which a good will is either renewed or formed in us.

That a good will should not always be attributed to grace, nor always to man himself.

That a good will should not always be attributed to grace, nor always to man himself.

We should not believe that God made humanity in such a way that people can never will or do what is good. If that were true, He would not have given us free will, but would only have allowed us to will and do evil, with no ability to will or do good on our own. If that were the case, how could the Lord's statement about humanity after the fall stand true: "Behold, Adam has become as one of us, knowing good and evil"? We cannot think that before the fall Adam was completely ignorant of good. Otherwise we would have to admit he was created like some irrational and unfeeling beast, which is absurd and completely foreign to the Catholic faith. Moreover, as the wisest Solomon says, "God made man upright"—that is, to always enjoy the knowledge of good only—"but they have sought out many imaginations," for they came, as has been said, to know good and evil. After the fall, Adam gained knowledge of evil which he did not have before, but he did not lose the knowledge of good which he had possessed. Finally, the Apostle's words very clearly show that humanity did not lose the knowledge of good after Adam's fall, for he says: "For when the Gentiles, which have not the law, do by nature the things of the law, these, though they have not the law, are a law to themselves, as they show the work of the law written in their hearts, their conscience bearing witness to these, and their thoughts within them either accusing or else excusing them, in the day in which God shall judge the secrets of men." With the same meaning, the Lord rebukes through the prophet the unnatural but freely chosen blindness of the Jews, which they brought upon themselves through their obstinacy, saying: "Hear you deaf, and you blind, behold that you may see. Who is deaf but My servant? And blind, but he to whom I have sent My messengers?" And so that no one would attribute their blindness to nature rather than to their own will, He says elsewhere: "Bring forth the people that are blind and have eyes: that are deaf and have ears"; and again: "having eyes, but you see not; and ears, but you hear not." The Lord also says in the gospel: "Because seeing they see not, and hearing they hear not neither do they understand." And in them the prophecy of Isaiah is fulfilled which says: "Hearing you shall hear and shall not understand: and seeing you shall see and shall not see. For the heart of this people is waxed fat, and their ears are dull of hearing: and they have closed their eyes, lest they should see with their eyes and hear with their ears and understand with their heart, and be turned and I should heal them." Finally, to indicate that the possibility of good was in them, when rebuking the Pharisees, He says: "But why of your own selves do you not judge what is right?" He certainly would not have said this to them unless He knew that by their natural judgment they could discern what was fair. Therefore we must be careful not to attribute all the merits of the saints to the Lord in such a way that we ascribe nothing but evil and perversity to human nature. In doing so, we are refuted by the evidence of the most wise Solomon, or rather of the Lord Himself, whose words these are. When the building of the Temple was finished and Solomon was praying, he spoke as follows: "And David my father would have built a house to the name of the Lord God of Israel: and the Lord said to David my father: Whereas you have thought in your heart to build a house to My name, you have well done in having this same thing in your mind. Nevertheless you shall not build a house to My name." This thought and purpose of king David—are we to call it good and from God, or bad and from man? For if that thought was good and from God, why did He who inspired it refuse to let it be carried out? But if it is bad and from man, why is it praised by the Lord? It remains, then, that we must take it as good and from man. And in the same way we can understand our own thoughts today. For it was not given only to David to think what is good of himself, nor is it denied to us naturally to think or imagine anything that is good. It cannot be doubted, then, that there are by nature some seeds of goodness in every soul, implanted by the kindness of the Creator. But unless these are quickened by the assistance of God, they will not be able to attain an increase of perfection, for as the blessed Apostle says: "Neither is he that plants anything nor he that waters, but God that gives the increase." But that freedom of the will is to some degree in a person's own power is very clearly taught in the book called the Pastor, where two angels are said to be attached to each one of us—a good one and a bad one—while it lies in a person's own choice which to follow. And therefore the will always remains free in humanity, and can either neglect or delight in the grace of God. For the Apostle would not have commanded saying, "Work out your own salvation with fear and trembling," had he not known that it could be advanced or neglected by us. But so that people might not fancy that they had no need of divine aid for the work of salvation, he adds: "For it is God that works in you both to will and to do, of His good pleasure." And therefore he warns Timothy and says: "Neglect not the grace of God which is in you"; and again: "For which cause I exhort you to stir up the grace of God which is in you." Hence also in writing to the Corinthians he exhorts and warns them not to show themselves unworthy of the grace of God through their unfruitful works, saying: "And we helping, exhort you that you receive not the grace of God in vain." For the reception of saving grace was of no profit to Simon precisely because he had received it in vain, for he would not obey the command of the blessed Peter who said: "Repent of your iniquity, and pray God if haply the thoughts of your heart may be forgiven you; for I perceive that you are in the gall of bitterness and the bonds of iniquity." Grace therefore precedes the will of humanity, for it is said: "My God will prevent me with His mercy." And again when God waits and for our good delays, that He may test our desires, our will precedes, for it is said: "And in the morning my prayer shall prevent You"; and again: "I prevented the dawning of the day and cried"; and: "My eyes have prevented the morning." For He calls and invites us, when He says: "All the day long I stretched forth My hands to a disobedient and gainsaying people." And He is invited by us when we say to Him: "All the day long I have stretched forth my hands unto You." He waits for us, when it is said by the prophet: "Wherefore the Lord waits to have compassion upon us." And He is waited for by us, when we say: "I waited patiently for the Lord, and He inclined unto me"; and: "I have waited for your salvation, O Lord." He strengthens us when He says: "And I have chastised them, and strengthened their arms; and they have imagined evil against me." And He exhorts us to strengthen ourselves when He says: "Strengthen the weak hands, and make strong the feeble knees." Jesus cries: "If any man thirst let him come unto Me and drink." The prophet also cries to Him: "I have laboured with crying, my jaws have become hoarse: my eyes have failed, while I hope in my God." The Lord seeks us, when He says: "I sought and there was no man. I called, and there was none to answer." And He Himself is sought by the bride who mourns with tears: "I sought on my bed by night Him whom my soul loved: I sought Him and found Him not; I called Him, and He gave me no answer."

For we should not hold that God made man such that he can never will or be capable of what is good: or else He has not granted him a free will, if He has suffered him only to will or be capable of evil, but neither to will or be capable of what is good of himself. And, in this case how will that first statement of the Lord made about men after the fall stand: Behold, Adam has become as one of us, knowing good and evil? Genesis 3:22 For we cannot think that before, he was such as to be altogether ignorant of good. Otherwise we should have to admit that he was formed like some irrational and insensate beast: which is sufficiently absurd and altogether alien from the Catholic faith. Moreover as the wisest Solomon says: God made man upright, i.e., always to enjoy the knowledge of good only, But they have sought out many imaginations, for they came, as has been said, to know good and evil. Adam therefore after the fall conceived a knowledge of evil which he had not previously, but did not lose the knowledge of good which he had before. Finally the Apostle's words very clearly show that mankind did not lose after the fall of Adam the knowledge of good: as he says: For when the Gentiles, which have not the law, do by nature the things of the law, these, though they have not the law, are a law to themselves, as they show the work of the law written in their hearts, their conscience bearing witness to these, and their thoughts within them either accusing or else excusing them, in the day in which God shall judge the secrets of men. Romans 2:14-16 And with the same meaning the Lord rebukes by the prophet the unnatural but freely chosen blindness of the Jews, which they by their obstinacy brought upon themselves, saying: Hear you deaf, and you blind, behold that you may see. Who is deaf but My servant? And blind, but he to whom I have sent My messengers? Isaiah 42:18-19 And that no one might ascribe this blindness of theirs to nature instead of to their own will, elsewhere He says: Bring forth the people that are blind and have eyes: that are deaf and have ears; and again: having eyes, but you see not; and ears, but you hear not. The Lord also says in the gospel: Because seeing they see not, and hearing they hear not neither do they understand. Matthew 13:13 And in them is fulfilled the prophecy of Isaiah which says: Hearing you shall hear and shall not understand: and seeing you shall see and shall not see. For the heart of this people is waxed fat, and their ears are dull of hearing: and they have closed their eyes, lest they should see with their eyes and hear with their ears and understand with their heart, and be turned and I should heal them. Isaiah 6:9-10 Finally in order to denote that the possibility of good was in them, in chiding the Pharisees, He says: But why of your own selves do you not judge what is right? Luke 12:57 And this he certainly would not have said to them, unless He knew that by their natural judgment they could discern what was fair. Wherefore we must take care not to refer all the merits of the saints to the Lord in such a way as to ascribe nothing but what is evil and perverse to human nature: in doing which we are confuted by the evidence of the most wise Solomon, or rather of the Lord Himself, Whose words these are; for when the building of the Temple was finished and he was praying, he spoke as follows: And David my father would have built a house to the name of the Lord God of Israel: and the Lord said to David my father: Whereas you have thought in your heart to build a house to My name, you have well done in having this same thing in your mind. Nevertheless you shall not build a house to My name. 1 Kings 8:17-19 This thought then and this purpose of king David, are we to call it good and from God or bad and from man? For if that thought was good and from God, why did He by whom it was inspired refuse that it should be carried into effect? But if it is bad and from man, why is it praised by the Lord? It remains then that we must take it as good and from man. And in the same way we can take our own thoughts today. For it was not given only to David to think what is good of himself, nor is it denied to us naturally to think or imagine anything that is good. It cannot then be doubted that there are by nature some seeds of goodness in every soul implanted by the kindness of the Creator: but unless these are quickened by the assistance of God, they will not be able to attain to an increase of perfection, for, as the blessed Apostle says: Neither is he that plants anything nor he that waters, but God that gives the increase. 1 Corinthians 3:7 But that freedom of the will is to some degree in a man's own power is very clearly taught in the book termed the Pastor, where two angels are said to be attached to each one of us, i.e., a good and a bad one, while it lies at a man's own option to choose which to follow. And therefore the will always remains free in man, and can either neglect or delight in the grace of God. For the Apostle would not have commanded saying: Work out your own salvation with fear and trembling, had he not known that it could be advanced or neglected by us. But that men might not fancy that they had no need of Divine aid for the work of Salvation, he subjoins: For it is God that works in you both to will and to do, of His good pleasure. Philippians 2:12-13 And therefore he warns Timothy and says: Neglect not the grace of God which is in you; and again: For which cause I exhort you to stir up the grace of God which is in you. Hence also in writing to the Corinthians he exhorts and warns them not through their unfruitful works to show themselves unworthy of the grace of God, saying: And we helping, exhort you that you receive not the grace of God in vain: 2 Corinthians 6:1 for the reception of saving grace was of no profit to Simon doubtless because he had received it in vain; for he would not obey the command of the blessed Peter who said: Repent of your iniquity, and pray God if haply the thoughts of your heart may be forgiven you; for I perceive that you are in the gall of bitterness and the bonds of iniquity. Acts 8:22-23 It prevents therefore the will of man, for it is said: My God will prevent me with His mercy; and again when God waits and for our good delays, that He may put our desires to the test, our will precedes, for it is said: And in the morning my prayer shall prevent You; and again: I prevented the dawning of the day and cried; and: My eyes have prevented the morning. For He calls and invites us, when He says: All the day long I stretched forth My hands to a disobedient and gainsaying people; Romans 10:21 and He is invited by us when we say to Him: All the day long I have stretched forth My hands unto You. He waits for us, when it is said by the prophet: Wherefore the Lord waits to have compassion upon us; Isaiah 30:18 and He is waited for by us, when we say: I waited patiently for the Lord, and He inclined unto me; and: I have waited for your salvation, O Lord. He strengthens us when He says: And I have chastised them, and strengthened their arms; and they have imagined evil against me; Hosea 7:15 and He exhorts us to strengthen ourselves when He says: Strengthen the weak hands, and make strong the feeble knees. Isaiah 35:3 Jesus cries: If any man thirst let him come unto Me and drink; John 7:37 the prophet also cries to Him: I have laboured with crying, my jaws have become hoarse: my eyes have failed, while I hope in my God. The Lord seeks us, when He says: I sought and there was no man. I called, and there was none to answer; Song of Songs 5:6 and He Himself is sought by the bride who mourns with tears: I sought on my bed by night Him whom my soul loved: I sought Him and found Him not; I called Him, and He gave me no answer. Song of Songs 3:1

How human efforts cannot be set against the grace of God.

How human efforts cannot be set against the grace of God.

God's grace always works together with our will for our benefit. It assists, protects, and defends our will in every way, yet sometimes it requires and looks for some effort of good will from us so that it doesn't appear to be giving its gifts to someone who is asleep or relaxing in lazy idleness. Grace seeks opportunities to show that when the sluggishness of human laziness is shaken off, its generosity is not unreasonable since it gives in response to some desire and effort to receive it. Nevertheless, God's grace remains free grace even while it bestows with priceless generosity such glory of immortality and such gifts of eternal happiness in return for small and trivial efforts. Just because the faith of the thief on the cross came first, no one would say that the blessed dwelling of Paradise was therefore not promised to him as a free gift. Nor could we say that it was the repentance in King David's single statement, "I have sinned against the Lord," and not rather God's mercy, that removed those two grievous sins of his, so that he was granted to hear from the prophet Nathan, "The Lord also has put away your iniquity: you shall not die." The fact that David added murder to adultery was certainly due to free will, but his rebuke by the prophet was the grace of divine compassion. Again, his humility and acknowledgment of guilt were his own doing, but the fact that he was granted pardon for such sins in a very short time was the gift of the merciful Lord. What shall we say about this brief confession compared to the incomparable infinity of divine reward, when it is easy to see what the blessed Apostle announced about his countless persecutions as he fixed his gaze on the greatness of future recompense? For, he says, "our light affliction which is but for a moment works in us a far more exceeding and eternal weight of glory," which elsewhere he constantly affirms, saying that "the sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us." No matter how much human weakness strives, it cannot measure up to the future reward, nor can it through its efforts so diminish divine grace that grace would not always remain a free gift. Therefore the teacher of the Gentiles mentioned above, though he testified that he had obtained the rank of apostleship by God's grace, saying "By the grace of God I am what I am," also declares that he himself had responded to divine grace where he says, "And His Grace in me was not in vain; but I laboured more abundantly than they all: and yet not I, but the Grace of God with me." When he says "I laboured," he shows the effort of his own will. When he says "yet not I, but the grace of God," he points out the value of divine protection. When he says "with me," he affirms that grace cooperates with him when he was not idle or careless, but working and making an effort.

And so the grace of God always co-operates with our will for its advantage, and in all things assists, protects, and defends it, in such a way as sometimes even to require and look for some efforts of good will from it that it may not appear to confer its gifts on one who is asleep or relaxed in sluggish ease, as it seeks opportunities to show that as the torpor of man's sluggishness is shaken off its bounty is not unreasonable, when it bestows it on account of some desire and efforts to gain it. And none the less does God's grace continue to be free grace while in return for some small and trivial efforts it bestows with priceless bounty such glory of immortality, and such gifts of eternal bliss. For because the faith of the thief on the cross came as the first thing, no one would say that therefore the blessed abode of Paradise was not promised to him as a free gift, nor could we hold that it was the penitence of King David's single word which he uttered: I have sinned against the Lord, and not rather the mercy of God which removed those two grievous sins of his, so that it was vouchsafed to him to hear from the prophet Nathan: The Lord also has put away your iniquity: you shall not die. 2 Samuel 12:13 The fact then that he added murder to adultery, was certainly due to free will: but that he was reproved by the prophet, this was the grace of Divine Compassion. Again it was his own doing that he was humbled and acknowledged his guilt; but that in a very short interval of time he was granted pardon for such sins, this was the gift of the merciful Lord. And what shall we say of this brief confession and of the incomparable infinity of Divine reward, when it is easy to see what the blessed Apostle, as he fixes his gaze on the greatness of future remuneration, announced on those countless persecutions of his? for, says he, our light affliction which is but for a moment works in us a far more exceeding and eternal weight of glory, 2 Corinthians 4:17 of which elsewhere he constantly affirms, saying that the sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in us. Romans 8:18 However much then human weakness may strive, it cannot come up to the future reward, nor by its efforts so take off from Divine grace that it should not always remain a free gift. And therefore the aforesaid teacher of the Gentiles, though he bears his witness that he had obtained the grade of the Apostolate by the grace of God, saying: By the grace of God I am what I am, yet also declares that he himself had corresponded to Divine Grace, where he says: And His Grace in me was not in vain; but I laboured more abundantly than they all: and yet not I, but the Grace of God with me. 1 Corinthians 15:10 For when he says: I laboured, he shows the effort of his own will; when he says: yet not I, but the grace of God, he points out the value of Divine protection; when he says: with me, he affirms that it cooperates with him when he was not idle or careless, but working and making an effort.

How God tests the strength of a person's will through temptations.

How God makes trial of the strength of man's will by means of his temptations.

We also read that Divine righteousness arranged this same thing in the case of Job, His well-tested athlete, when the devil challenged him to single combat. For if Job had advanced against his enemy not with his own strength, but only with the protection of God's grace, and had endured that manifold weight of temptations and losses—devised with all his enemy's cruelty—supported only by Divine aid without any virtue of patience of his own, then the devil would have justly repeated that slanderous accusation he had previously made: "Does Job serve God for nothing? Have You not hedged him in, and all his substance round about? But take away Your hand"—that is, allow him to fight with me in his own strength—"and he will curse You to Your face." But since after the struggle the slanderous enemy did not dare to utter any such complaint, he admitted that he was defeated by Job's strength and not by God's, although we must not think that God's grace was completely absent from Job. This grace gave the tempter only as much power to tempt as it knew Job had power to resist, without protecting him from attacks in such a way as to leave no room for human virtue, but only ensuring this: that the fiercest enemy would not drive him out of his mind and overwhelm him when weakened, in an unfair contest with unequal forces. That the Lord sometimes tests our faith so that it may become stronger and more glorious is taught by the example of the centurion in the gospel. Though the Lord knew He would cure the centurion's servant by the power of His word, He chose to offer His bodily presence, saying, "I will come and heal him." But when the centurion overcame this offer through the ardor of even more fervent faith and said, "Lord, I am not worthy that You should come under my roof, but speak the word only and my servant shall be healed," the Lord marveled at him and praised him, and put him before all the believers from the people of Israel, saying, "Truly, I say to you, I have not found such great faith in Israel." For there would have been no ground for praise or merit if Christ had only favored in him what He Himself had given. We also read that Divine righteousness brought about this searching trial of faith in the case of the greatest of the patriarchs, where it is said, "And it came to pass after these things that God did test Abraham." For Divine righteousness wished to test not that faith with which the Lord had inspired him, but that which he could demonstrate by his own free will after being called and enlightened by the Lord. Therefore the firmness of his faith was rightly proved, and when the grace of God—which had temporarily withdrawn to test him—came to his aid, it was said, "Lay not your hand on the lad, and do nothing to him, for now I know that you fear the Lord, and for my sake have not spared your beloved son." That this kind of temptation can come upon us for the sake of testing us is made sufficiently clear by the giver of the Law in Deuteronomy: "If there arise in the midst of you a prophet or one who says he has seen a dream, and foretells a sign and wonder, and what he spoke comes to pass, and he says to you, 'Let us go and serve strange gods which you do not know,' you shall not listen to the words of that prophet or dreamer, for the Lord your God surely tests you, whether or not you love Him with all your heart and keep His commandments." What follows from this? When God has permitted that prophet or dreamer to arise, must we think that He will protect those whose faith He intends to test in such a way as to leave no place for their own free will, where they can fight the tempter with their own strength? And why would it even be necessary for them to be tested if He knows them to be so weak and feeble that they cannot resist the tempter by their own power? But certainly Divine righteousness would not have permitted them to be tempted unless it knew there was within them an equal power of resistance, by which they could be found in either outcome either guilty or worthy of praise through an equitable judgment. To the same effect is what the Apostle says: "Therefore let him who thinks he stands take heed lest he fall. No temptation has taken you but such as is common to man. But God is faithful, who will not allow you to be tempted beyond what you are able, but will with the temptation also make a way of escape that you may be able to bear it." For when he says "Let him who stands take heed lest he fall," he puts free will on its guard, as he certainly knew that after grace had been received, it could either stand by its efforts or fall through carelessness. But when he adds "No temptation has taken you but what is common to man," he rebukes their weakness and the frailty of their heart that is not yet strengthened, as they could not yet resist the attacks of the hosts of spiritual wickedness, against which he knew that he and those who were perfect daily fought. Of this he also says to the Ephesians: "For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places." But when he adds "But God is faithful who will not allow you to be tempted beyond what you are able," he certainly is not hoping that the Lord will not allow them to be tempted, but that they may not be tempted beyond what they are able to bear. For the one shows the power of man's will, the other indicates the grace of the Lord who moderates the violence of temptations. In all these statements, then, there is proof that Divine grace continually stirs up the will of man, not by protecting and defending it in all things in such a way that it does not fight by its own efforts against its spiritual adversaries. The one who conquers may attribute it to God's grace, and the one who is defeated may attribute it to his own weakness, and thus learn that his hope is always not in his own courage but in Divine assistance, and that he must always flee to his Protector. To prove this not by our own speculation but by still clearer passages of Holy Scripture, let us consider what we read in Joshua the son of Nun: "The Lord left these nations and would not destroy them, that by them He might test Israel, whether they would keep the commandments of the Lord their God, and that they might learn to fight with their enemies." And if we may illustrate the incomparable mercy of our Creator from something earthly—not as being equal in kindness, but as an illustration of mercy: if a tender and anxious nurse carries an infant in her bosom for a long time in order eventually to teach it to walk, and first allows it to crawl, then supports it so that with the aid of her right hand it may lean on its alternate steps, presently leaves it for a little while and if she sees it tottering at all, catches hold of it and grabs at it when falling, picks it up when down, and either shields it from a fall or allows it to fall lightly and sets it up again after a tumble—but when she has brought it up to boyhood or the strength of youth or early manhood, places upon it some burdens or labors by which it may be exercised rather than overwhelmed, and allows it to compete with those of its own age—how much more does the heavenly Father of all know whom to carry in the bosom of His grace, whom to train to virtue in His sight by the exercise of free will, and yet He helps him in his efforts, hears him when he calls, does not leave him when he seeks Him, and sometimes snatches him from peril even without his knowing it.

And this too we read that the Divine righteousness provided for in the case of Job His well tried athlete, when the devil had challenged him to single combat. For if he had advanced against his foe, not with his own strength, but solely with the protection of God 's grace; and, supported only by Divine aid without any virtue of patience on his own part, had borne that manifold weight of temptations and losses, contrived with all the cruelty of his foe, how would the devil have repeated with some justice that slanderous speech which he had previously uttered: Does Job serve God for nought? Have You not hedged him in, and all his substance round about? But take away your hand, i.e., allow him to fight with me in his own strength, and he will curse You to Your face. Job 1:9-11 But as after the struggle the slanderous foe dare not give vent to any such murmur as this, he admired that he was vanquished by his strength and not by that of God; although too we must not hold that the grace of God was altogether wanting to him, which gave to the tempter a power of tempting in proportion to that which it knew that he had of resisting, without protecting him from his attacks in such a way as to leave no room for human virtue, but only providing for this; viz., that the most fierce foe should not drive him out of his mind and overwhelm him when weakened, with unequal thoughts and in an unfair contest. But that the Lord is sometimes wont to tempt our faith that it may be made stronger and more glorious, we are taught by the example of the centurion in the gospel, in whose case though the Lord knew that He would cure his servant by the power of His word, yet He chose to offer His bodily presence, saying: I will come and heal him: but when the centurion overcame this offer of His by the ardour of still more fervent faith, and said: Lord, I am not worthy that You should come under my roof: but speak the word only and my servant shall be healed, the Lord marvelled at him and praised him, and put him before all those of the people of Israel who had believed, saying: Verily, I say unto you, I have not found so great faith in Israel. Matthew 8:7-10 For there would have been no ground for praise or merit, if Christ had only preferred in him what He Himself had given. And this searching trial of faith we read that the Divine righteousness brought about also in the case of the grandest of the patriarchs; where it is said: And it came to pass after these things that God did tempt Abraham. Genesis 22:1 For the Divine righteousness wished to try not that faith with which the Lord had inspired him, but that which when called and enlightened by the Lord he could show forth by his own free will. Wherefore the firmness of his faith was not without reason proved, and when the grace of God, which had for a while left him to prove him, came to his aid, it was said: Lay not your hand on the lad, and do nothing unto him: for now I know that you fear the Lord, and for my sake hast not spared your beloved son. And that this kind of temptation can befall us, for the sake of proving us, is sufficiently clearly foretold by the giver of the Law in Deuteronomy: If there rise in the midst of you a prophet or one that says he has seen a dream, and foretell a sign and wonder; and that come to pass which he spoke, and he say to you: Let us go and serve strange gods which you know not, you shall not hear the words of that prophet or dreamer; for the Lord your God surely tries you, whether or not you love Him with all your heart and keep his Commandments. Deuteronomy 13:1-3 What then follows? When God has permitted that prophet or dreamer to arise, must we hold that He will protect those whose faith He is purposing to try, in such a way as to leave no place for their own free will, where they can fight with the tempter with their own strength? And why is it necessary for them even to be tried if He knows them to be so weak and feeble as not to be able by their own power to resist the tempter? But certainly the Divine righteousness would not have permitted them to be tempted, unless it knew that there was within them an equal power of resistance, by which they could by an equitable judgment be found in either result either guilty or worthy of praise. To the same effect also is this which the Apostle says: Therefore let him that thinks he stands, take heed lest he fall. There has no temptation taken you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation make also a way of escape that you may be able to bear it. 1 Corinthians 10:12-13 For when he says Let him that stands take heed lest he fall he sets free will on its guard, as he certainly knew that, after grace had been received, it could either stand by its exertions or fall through carelessness. But when he adds: there has no temptation taken you but what is common to man he chides their weakness and the frailty of their heart that is not yet strengthened, as they could not yet resist the attacks of the hosts of spiritual wickedness, against which he knew that he and those who were perfect daily fought; of which also he says to the Ephesians: For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places. Ephesians 6:12 But when he subjoins: But God is faithful who will not suffer you to be tempted above that you are able, he certainly is not hoping that the Lord will not suffer them to be tempted, but that they may not be tempted above what they are able to bear. For the one shows the power of man's will, the other denotes the grace of the Lord who moderates the violence of temptations. In all these phrases then there is proof that Divine grace ever stirs up the will of man, not so as to protect and defend it in all things in such a way as to cause it not to fight by its own efforts against its spiritual adversaries, the victor over whom may set it down to God's grace, and the vanquished to his own weakness, and thus learn that his hope is always not in his own courage but in the Divine assistance, and that he must ever fly to his Protector. And to prove this not by our own conjecture but by still clearer passages of Holy Scripture let us consider what we read in Joshuah the son of Nun: The Lord, it says, left these nations and would not destroy them, that by them He might try Israel, whether they would keep the commandments of the Lord their God, and that they might learn to fight with their enemies. And if we may illustrate the incomparable mercy of our Creator from something earthly, not as being equal in kindness, but as an illustration of mercy: if a tender and anxious nurse carries an infant in her bosom for a long time in order sometime to teach it to walk, and first allows it to crawl, then supports it that by the aid of her right hand it may lean on its alternate steps, presently leaves it for a little and if she sees it tottering at all, catches hold of it, and grabs at it when falling, when down picks it up, and either shields it from a fall, or allows it to fall lightly, and sets it up again after a tumble, but when she has brought it up to boyhood or the strength of youth or early manhood, lays upon it some burdens or labours by which it may be not overwhelmed but exercised, and allows it to vie with those of its own age; how much more does the heavenly Father of all know whom to carry in the bosom of His grace, whom to train to virtue in His sight by the exercise of free will, and yet He helps him in his efforts, hears him when he calls, leaves him not when he seeks Him, and sometimes snatches him from peril even without his knowing it.

Of the manifold grace of men's callings.

Of the manifold grace of men's calls.

This clearly shows that God's judgments are inscrutable and His ways past finding out (Romans 11:33), by which He draws humanity to salvation. We can also prove this by the examples of callings in the gospels. For He chose Andrew and Peter and the rest of the apostles by the free compassion of His grace when they were thinking nothing of their healing and salvation. When Zacchaeus in his faithfulness was striving to see the Lord, and making up for his short stature by climbing the sycamore tree, He not only received him but actually honored him by blessing him with His presence in his house. Paul He drew to Himself even against Paul's will and resistance. Another He commanded to follow Him so closely that when the man asked for the briefest delay in order to bury his father, He did not grant it. To Cornelius, who constantly devoted himself to prayers and alms, the way of salvation was shown as a reward, and by the visitation of an angel he was commanded to summon Peter and learn from him the words of salvation by which he and all his household might be saved. And so the manifold wisdom of God grants salvation to people with manifold and inscrutable kindness, and imparts to each one according to his capacity the grace of His bounty, so that He wills to grant His healing not according to the uniform power of His Majesty but according to the measure of faith in which He finds each one, or as He Himself has imparted it to each one. For when one believed that for the cure of his leprosy the will of Christ alone was sufficient, He healed him by the simple consent of His will, saying: I will, be clean (Matthew 8:3). When another prayed that He would come and raise his dead daughter by laying His hands on her, He entered his house as the man had hoped and granted what was asked of Him. When another believed that what was essential for his salvation depended on His command and answered: Speak the word only, and my servant shall be healed, He restored the strength to the paralyzed limbs by the power of a word, saying: Go your way, and as you have believed so be it unto you. To others hoping for restoration from touching the hem of His garment, He granted rich gifts of healing. To some, when asked, He bestowed remedies for their diseases. To others He provided the means of healing without being asked; others He urged on to hope, saying: Do you will to be made whole? (John 5:6). To others when they were without hope He brought help spontaneously. The desires of some He searched out before satisfying their needs, saying: What will you that I should do for you? (Matthew 20:32). To another who did not know the way to obtain what he desired, He showed it in His kindness, saying: If you believe you shall see the glory of God (John 11:40). Among some He poured forth the mighty works of His cures so richly that the Evangelist says of them: And He healed all their sick (Matthew 14:14). But among others the unfathomable depth of Christ's beneficence was so stopped up that it was said: And Jesus could do there no mighty works because of their unbelief (Mark 6:5-6). And so the bounty of God is actually shaped according to the capacity of man's faith, so that to one it is said: According to your faith be it unto you (Matthew 9:29); and to another: Go your way, and as you have believed so be it unto you (Matthew 8:13); to another: Be it unto you according as you will (Matthew 15:28); and again to another: Your faith has made you whole (Luke 18:42).

And by this it is clearly shown that God's judgments are inscrutable and His ways past finding out, Romans 11:33 by which He draws mankind to salvation. And this too we can prove by the instances of calls in the gospels. For He chose Andrew and Peter and the rest of the apostles by the free compassion of His grace when they were thinking nothing of their healing and salvation. Zacchæus, when in his faithfulness he was struggling to see the Lord, and making up for his littleness of stature by the height of the sycamore tree, He not only received, but actually honoured by the blessing of His dwelling with him. Paul even against his will and resisting He drew to Him. Another He charged to cleave to Him so closely that when he asked for the shortest possible delay in order to bury his father He did not grant it. To Cornelius when constantly attending to prayers and alms the way of salvation was shown by way of recompense, and by the visitation of an angel he was bidden to summon Peter, and learn from him the words of salvation, whereby he might be saved with all his. And so the manifold wisdom of God grants with manifold and inscrutable kindness salvation to men; and imparts to each one according to his capacity the grace of His bounty, so that He wills to grant His healing not according to the uniform power of His Majesty but according to the measure of the faith in which He finds each one, or as He Himself has imparted it to each one. For when one believed that for the cure of his leprosy the will of Christ alone was sufficient He healed him by the simple consent of His will, saying: I will, be clean. Matthew 8:3 When another prayed that He would come and raise his dead daughter by laying His hands on her, He entered his house as he had hoped, and granted what was asked of Him. When another believed that what was essential for his salvation depended on His command, and answered: Speak the word only, and my servant shall be healed, He restored to their former strength the limbs that were relaxed, by the power of a word, saying: Go your way, and as you have believed so be it unto you. To others hoping for restoration from the touch of His hem, He granted rich gifts of healing. To some, when asked, He bestowed remedies for their diseases. To others He afforded the means of healing unasked: others He urged on to hope, saying: Do you will to be made whole? John 5:6 to others when they were without hope He brought help spontaneously. The desires of some He searched out before satisfying their wants, saying: What will you that I should do for you? Matthew 20:32 To another who knew not the way to obtain what he desired, He showed it in His kindness, saying: If you believe you shall see the glory of God. John 11:40 Among some so richly did He pour forth the mighty works of His cures that of them the Evangelist says: And He healed all their sick. Matthew 14:14 But among others the unfathomable depth of Christ's beneficence was so stopped up, that it was said: And Jesus could do there no mighty works because of their unbelief. Mark 6:5-6 And so the bounty of God is actually shaped according to the capacity of man's faith, so that to one it is said: According to your faith be it unto you: Matthew 9:29 and to another: Go your way, and as you have believed so be it unto you; Matthew 8:13 to another Be it unto you according as you will, Matthew 15:28 and again to another: Your faith has made you whole. Luke 18:42

On the grace of God: how it surpasses the narrow boundaries of human faith.

Of the grace of God; to the effect that it transcends the narrow limits of human faith.

But let no one think that we have brought up these examples to argue that the main part of our salvation depends on our faith, according to the worldly view of some who credit everything to free will and insist that God's grace is distributed according to what each person deserves. Instead, we clearly assert our firm conviction that God's grace is superabundant and sometimes overflows beyond the narrow limits of human lack of faith. We recall that this happened in the case of the ruler in the gospel who, believing it was easier for his son to be healed when sick than to be raised when dead, begged the Lord to come at once, saying: Lord, come down before my child dies. And though Christ rebuked his lack of faith with these words: Unless you see signs and wonders you will not believe, He did not limit the grace of His divinity to match the weakness of the man's faith, nor did He drive out the deadly fever by His physical presence as the man believed He would, but by the word of His power, saying: Go your way, your son lives. John 4:48-50 And we also read that the Lord poured out this superabundance of grace in the healing of the paralytic, when, though the man only asked for healing of the physical weakness that disabled his body, Christ first brought health to his soul by saying: Son, be of good cheer, your sins are forgiven you. After this, when the scribes did not believe that He could forgive people's sins, in order to refute their unbelief, He freed the man's limbs by the power of His word and ended his paralysis, saying: Why do you think evil in your hearts? Which is easier to say, your sins are forgiven you, or to say, arise and walk? But so that you may know that the Son of man has power on earth to forgive sins, then He says to the paralytic: Arise, take up your bed, and go to your house. Matthew 9:2-6 And similarly in the case of the man who had been lying for thirty-eight years beside the pool, hoping for a cure from the stirring of the water, He showed the generous character of His kindness without being asked. For when, wishing to rouse him to accept the saving remedy, He had said to him: Do you want to be made well, and when the man complained of his lack of human help and said: I have no one to put me into the pool when the water is stirred, the Lord in His compassion pardoned his unbelief and ignorance and restored him to his former health, not in the way the man expected, but in the way He Himself willed, saying: Arise, take up your bed and go to your house. John 5:6-8 And what wonder if these acts are told of the Lord's power, when divine grace has actually worked similar miracles through His servants! For when Peter and John were entering the temple, and the man who had been lame from birth and had no ability to walk asked for alms, they gave him not the pitiful coins the sick man asked for, but the power to walk, and when he was only expecting the smallest gift to comfort him, they enriched him with the prize of unexpected health, as Peter said: Silver and gold I have none, but what I have, I give to you. In the name of Jesus Christ of Nazareth, rise up and walk. Acts 3:6

But let no one imagine that we have brought forward these instances to try to make out that the chief share in our salvation rests with our faith, according to the profane notion of some who attribute everything to free will and lay down that the grace of God is dispensed in accordance with the desert of each man: but we plainly assert our unconditional opinion that the grace of God is superabounding, and sometimes overflows the narrow limits of man's lack of faith. And this, as we remember, happened in the case of the ruler in the gospel, who, as he believed that it was an easier thing for his son to be cured when sick than to be raised when dead, implored the Lord to come at once, saying: Lord, come down ere my child die; and though Christ reproved his lack of faith with these words: Unless you see signs and wonders you will not believe, yet He did not manifest the grace of His Divinity in proportion to the weakness of his faith, nor did He expell the deadly disease of the fever by His bodily presence, as the man believed he would, but by the word of His power, saying: Go your way, your son lives. John 4:48-50 And we read also that the Lord poured forth this superabundance of grace in the case of the cure of the paralytic, when, though he only asked for the healing of the weakness by which his body was enervated, He first brought health to the soul by saying: Son, be of good cheer, your sins be forgiven you. After which, when the scribes did not believe that He could forgive men's sins, in order to confound their incredulity, He set free by the power of His word the man's limb, and put an end to his disease of paralysis, by saying: Why do you think evil in your hearts? Whether is easier to say, your sins be forgiven you, or to say, arise and walk? But that you may know that the Son of man has power on earth to forgive sins, then says He to the sick of the palsy: Arise, take up your bed, and go unto your house. Matthew 9:2-6 And in the same way in the case of the man who had been lying for thirty-eight years near the edge of the pool, and hoping for a cure from the moving of the water, He showed the princely character of His bounty unasked. For when in His wish to arouse him for the saving remedy, He had said to him: do you will to be made whole, and when the man complained of his lack of human assistance and said: I have no man to put me into the pool when the water is troubled, the Lord in His pity granted pardon to his unbelief and ignorance, and restored him to his former health, not in the way which he expected, but in the way which He Himself willed, saying: Arise, take up your bed and go unto your house. John 5:6-8 And what wonder if these acts are told of the Lord's power, when Divine grace has actually wrought similar works by means of His servants! For when Peter and John were entering the temple, when the man who was lame from his mother's womb and had no idea how to walk, asked an alms, they gave him not the miserable coppers which the sick man asked for, but the power to walk, and when he was only expecting the smallest of gifts to console him, enriched him with the prize of unlooked for health, as Peter said: Silver and gold have I none: but such as I have, give I unto you. In the name of Jesus Christ of Nazareth, rise up and walk. Acts 3:6

On God's Incomprehensible Providence

Of the inscrutable providence of God.

The examples we have taken from the gospel records show us very clearly that God brings salvation to humanity through diverse, countless methods and in ways we cannot fully understand. He stirs up those who already want salvation and thirst for it to even greater zeal, while He compels others even when they are unwilling and resistant. Sometimes He gives His help to fulfill things He sees we desire for our good, while at other times He plants in us the very beginnings of holy desire and grants both the start of a good work and the perseverance to continue it. This is why in our prayers we call God not only our Protector and Savior, but also our Helper and Sponsor. When He first calls us to Himself and draws us toward salvation while we are still ignorant and unwilling, He is our Protector and Savior. But when we are already striving and He brings us help, receiving and defending those who flee to Him for refuge, He is called our Sponsor and Refuge. Finally, the blessed Apostle, when turning over in his mind this manifold generosity of God's providence and seeing that he has fallen into some vast and boundless ocean of God's goodness, exclaims: O the depth of the riches of the wisdom and knowledge of God! How inscrutable are the judgments of God and His ways past finding out! For who has known the mind of the Lord? Romans 11:33-34 Whoever imagines that he can use human reason to fathom the depths of that inconceivable abyss will be trying to explain away the astonishment at that knowledge which filled that great and mighty teacher of the gentiles with awe. For if a man thinks he can either conceive in his mind or discuss exhaustively the way God works salvation in people, he certainly contradicts the truth of the Apostle's words and asserts with profane boldness that His judgments can be examined and His ways searched out. This providence and love of God, which the Lord in His tireless goodness grants us to see, He compares to the tenderest heart of a kind mother. He wants to express it through a figure of human affection, and He finds in His creatures no feeling of love to which He could better compare it. He uses this example because nothing dearer can be found in human nature, saying: Can a mother forget her child, that she should not have compassion on the son of her womb? But not satisfied with this comparison, He immediately goes beyond it and adds these words: And though she may forget, yet will not I forget you. Isaiah 49:15

By those instances then which we have brought forward from the gospel records we can very clearly perceive that God brings salvation to mankind in diverse and innumerable methods and inscrutable ways, and that He stirs up the course of some, who are already wanting it, and thirsting for it, to greater zeal, while He forces some even against their will, and resisting. And that at one time He gives his assistance for the fulfilment of those things which he sees that we desire for our good, while at another time He puts into us the very beginnings of holy desire, and grants both the commencement of a good work and perseverance in it. Hence it comes that in our prayers we proclaim God as not only our Protector and Saviour, but actually as our Helper and Sponsor. For whereas He first calls us to Him, and while we are still ignorant and unwilling, draws us towards salvation, He is our Protector and Saviour, but whereas when we are already striving, He is wont to bring us help, and to receive and defend those who fly to Him for refuge, He is termed our Sponsor and Refuge. Finally the blessed Apostle when revolving in his mind this manifold bounty of God's providence, as he sees that he has fallen into some vast and boundless ocean of God's goodness, exclaims: O the depth of the riches of the wisdom and knowledge of God! How inscrutable are the judgments of God and His ways past finding out! For who has known the mind of the Lord? Romans 11:33-34 Whoever then imagines that he can by human reason fathom the depths of that inconceivable abyss, will be trying to explain away the astonishment at that knowledge, at which that great and mighty teacher of the gentiles was awed. For if a man thinks that he can either conceive in his mind or discuss exhaustively the dispensation of God whereby He works salvation in men, he certainly impugns the truth of the Apostle's words and asserts with profane audacity that His judgments can be scrutinized, and His ways searched out. This providence and love of God therefore, which the Lord in His unwearied goodness vouchsafes to show us, He compares to the tenderest heart of a kind mother, as He wishes to express it by a figure of human affection, and finds in His creatures no such feeling of love, to which he could better compare it. And He uses this example, because nothing dearer can be found in human nature, saying: Can a mother forget her child, that she should not have compassion on the son of her womb? But not content with this comparison He at once goes beyond it, and subjoins these words: And though she may forget, yet will not I forget you. Isaiah 49:15

The decision of the fathers is that free will is not sufficient to save a person.

The decision of the fathers that free will is not equal to save a man.

From this, those who measure the magnitude of grace and the meager limits of human will—not by empty words but by experience—clearly understand that the race does not belong to the swift, nor the battle to the strong, nor food to the wise, nor riches to the prudent, nor grace to the learned. Rather, all these things are the work of one and the same Spirit, who distributes to each person individually as He wills. Therefore, it is proven not by uncertain faith but by experience that can be, so to speak, grasped directly, that God the Father of all things works all things in everyone without distinction. As the Apostle says, like a most kind father and most merciful physician, sometimes He places within us the very beginnings of salvation and gives each person the desire of their free will. Sometimes He grants the completion of the work and the perfecting of goodness. Sometimes He saves people from imminent ruin and catastrophic fall even against their will and without their knowledge. Sometimes He provides them with occasions and opportunities for salvation and turns aside violent and destructive attacks on purposes that would bring death. He assists some who are already willing and running forward, while He draws others who are unwilling and resisting, compelling them toward a good will. But when we do not always resist or remain stubbornly unwilling, everything is granted to us by God, and the greater part of our salvation must be attributed not to the merit of our own works but to heavenly grace. We are taught this by the Lord's own words: "And you shall remember your ways and all your wicked doings with which you have been defiled, and you shall be displeased with yourselves in your own sight for all your wicked deeds which you have committed. And you shall know that I am the Lord, when I shall have done well by you for My own name's sake, not according to your evil ways, nor according to your wicked deeds, O house of Israel" (Ezekiel 20:43-44). Therefore, all the Catholic fathers who have taught perfection of heart not through empty verbal disputes but in actual deed and practice have established this: the first stage in the divine gift is that each person is inflamed with the desire for everything good, but in such a way that the choice of free will remains open to either side. The second stage in divine grace is that the aforementioned practices of virtue can actually be performed, but in such a way that the possibilities of the will are not destroyed. The third stage also belongs to God's gifts, so that one may continue in the goodness already acquired through persistence, and in such a way that freedom is not surrendered and reduced to bondage. For the God of all must be understood to work in everyone so as to prompt, protect, and strengthen, but not to take away the freedom of will that He Himself once gave. However, if any more subtle inference of human reasoning and logic seems to contradict this interpretation, it should be avoided rather than put forward to the destruction of faith—for we do not gain faith from understanding, but understanding from faith, as it is written: "Unless you believe, you will not understand" (Isaiah 7:9). For how God works all things in us and yet everything can still be attributed to free will cannot be fully grasped by the human mind and reason.

And from this it is clearly gathered by those who, led not by chattering words but by experience, measure the magnitude of grace, and the paltry limits of man's will, that the race is not to the swift nor the battle to the strong, nor food to the wise, nor riches to the prudent, nor grace to the learned, but that all these works that one and the selfsame Spirit, dividing to every man severally as He will. And therefore it is proved by no doubtful faith but by experience which can (so to speak) be laid hold of, that God the Father of all things works indifferently all things in all, as the Apostle says, like some most kind father and most benign physician; and that now He puts into us the very beginnings of salvation, and gives to each the zeal of his free will; and now grants the carrying out of the work, and the perfecting of goodness; and now saves men, even against their will and without their knowledge, from ruin that is close at hand, and a headlong fall; and now affords them occasions and opportunities of salvation, and wards off headlong and violent attacks from purposes that would bring death; and assists some who are already willing and running, while He draws others who are unwilling and resisting, and forces them to a good will. But that, when we do not always resist or remain persistently unwilling, everything is granted to us by God, and that the main share in our salvation is to be ascribed not to the merit of our own works but to heavenly grace, we are thus taught by the words of the Lord Himself: And you shall remember your ways and all your wicked doings with which you have been defiled; and you shall be displeased with yourselves in your own sight for all your wicked deeds which you have committed. And you shall know that I am the Lord, when I shall have done well by you for My own name's sake, not according to your evil ways, nor according to your wicked deeds, O house of Israel. Ezekiel 20:43-44 And therefore it is laid down by all the Catholic fathers who have taught perfection of heart not by empty disputes of words, but in deed and act, that the first stage in the Divine gift is for each man to be inflamed with the desire of everything that is good, but in such a way that the choice of free will is open to either side: and that the second stage in Divine grace is for the aforesaid practices of virtue to be able to be performed, but in such a way that the possibilities of the will are not destroyed: the third stage also belongs to the gifts of God, so that it may be held by the persistence of the goodness already acquired, and in such a way that the liberty may not be surrendered and experience bondage. For the God of all must be held to work in all, so as to incite, protect, and strengthen, but not to take away the freedom of the will which He Himself has once given. If however any more subtle inference of man's argumentation and reasoning seems opposed to this interpretation, it should be avoided rather than brought forward to the destruction of the faith (for we gain not faith from understanding, but understanding from faith, as it is written: Unless you believe, you will not understand Isaiah 7:9) for how God works all things in us and yet everything can be ascribed to free will, cannot be fully grasped by the mind and reason of man.

Strengthened by this food, the blessed Chæremon kept us from feeling the hardship of such a difficult journey.

Strengthened by this food the blessed Chæremon prevented us from feeling the toil of so difficult a journey.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE FIRST CONFERENCE OF ABBOT CHAEREMON: ON PERFECTION.

THE FIRST CONFERENCE OF ABBOT CHAEREMON. ON PERFECTION.

Although many of the saints who learn from your example can scarcely match the greatness of your perfection, with which you shine like great lights with wonderful brightness in this world, yet still you, O holy brothers Honoratus and Eucherius, are so stirred by the great glory of those splendid men from whom we received the first principles of monasticism, that one of you, who presides over a large monastery of brothers, is hoping that his community, which learns daily from watching your holy life, may be instructed in the teachings of those fathers, while the other has been eager to travel to Egypt to be built up by seeing these men in person, so that he might leave this province that is frozen, so to speak, with the cold of Gaul, and like some pure turtle dove fly to those lands where the sun of righteousness shines and draws nearest, and which overflow with the ripe fruits of virtues. Naturally the greatness of my love compels this from me: that considering the desire of the one and the effort of the other, I should not refuse the danger and risk of writing, if only to add authority to the one among his followers, and to remove from the other the need for so dangerous a journey. Furthermore, since neither the Institutes of the Coenobia which we wrote to the best of our ability in twelve books for Bishop Castor of blessed memory, nor the ten Conferences of the fathers living in the desert of Scete, which we composed as well as we could at the request of Saints Helladius and Leontius the Bishops, were able to satisfy your faith and zeal, now so that the reason for our journey may also be known, I have decided that seven Conferences of the three fathers whom we first saw living in another desert might be written in the same style and dedicated to you, in which whatever has perhaps been obscurely explained or even left out in our previous works on the subject of perfection may be supplied. But if even this is not enough to satisfy the holy thirst of your desires, seven other Conferences, which are to be sent to the holy brothers living in the islands of the Stoechades, will, I believe, satisfy your needs and your eagerness.

Although many of the saints who are taught by your example can scarcely emulate the greatness of your perfection, with which you shine like great luminaries with marvellous brightness in this world, yet still you, O holy brothers Honoratus and Eucherius, are so stirred by the great glory of those splendid men from whom we received the first principles of monasticism, that one of you, presiding as he does over a large monastery of the brethren, is hoping that his congregation, which learns a lesson from the daily sight of your saintly life, may be instructed in the precepts of those fathers, while the other has been anxious to make his way to Egypt to be edified by the sight of these in the flesh, that he might leave this province that is frozen as it were with the cold of Gaul, and like some pure turtle dove fly to those lands on which the sun of righteousness looks and to which it approaches nearest, and which abound with the ripe fruits of virtues. As a matter of course the greatness of my love wrings this from me; viz., that considering the desire of the one and the labour of the other, I should not decline the danger and peril of writing, if only to the one there may be added authority among his children, and from the other may be removed the necessity for so risky a journey. Further since neither the Institutes of the Cœnobia which we wrote to the best of our ability in twelve books for Bishop Castor of blessed memory, nor the ten Conferences of the fathers living in the desert of Scete, which we composed somehow or other at the bidding of Saints Helladius and Leontius the Bishops, were able to satisfy your faith and zeal, now in order that the reason for our journey may be also known, I have thought that seven Conferences of the three fathers whom we first saw living in another desert, might be written in the same style and dedicated to you, in which whatever has been in our previous works perhaps obscurely explained or even omitted on the subject of perfection, may be supplied. But if even this is not enough to satisfy the holy thirst of your desires, seven other Conferences, which are to be sent to the holy brethren living in the islands of the Stœchades, will, I fancy, satisfy your wants and your ardour.

Description of the town of Thennesus.

Description of the town of Thennesus.

When we were living in a monastery in Syria after our first beginnings in the faith, and when we had grown somewhat and begun to desire some greater grace of perfection, we decided immediately to travel to Egypt and journey even to the most distant desert of the Thebaid, to visit the many saints whose glory and reputation had spread everywhere. We wanted not necessarily to imitate them, but at least to meet them. And so after a very long voyage we came to a town in Egypt called Thennesus. Its inhabitants are so surrounded either by the sea or by salt lakes that they devote themselves only to business and obtain their wealth and livelihood through sea trade, since the land provides them nothing. Indeed, when they want to build houses, there is not enough soil available for this unless it is brought by boat from a distance.

When we were living in a monastery in Syria after our first infancy in the faith, and when after we had grown somewhat we had begun to long for some greater grace of perfection, we determined straightway to seek Egypt and penetrating even to the remotest desert of the Thebaid, to visit very many of the saints, whose glory and fame had spread abroad everywhere, with the wish if not to emulate them at any rate to know them. And so we came by a very lengthy voyage to a town of Egypt named Thennesus, whose inhabitants are so surrounded either by the sea or by salt lakes that they devote themselves to business alone and get their wealth and substance by naval commerce as the land fails them, so that indeed when they want to build houses, there is no soil sufficient for this, unless it is brought by boat from a distance.

Concerning Bishop Archebius

Of Bishop Archebius.

When we arrived there, God granted our wishes and had brought about the arrival of that most blessed and excellent man Bishop Archebius, who had been taken from the community of anchorites and given as bishop to the town of Panephysis. He maintained his commitment to solitude throughout his entire life with such strictness that he gave up nothing of his former humility, nor did he take pride in the honor that had been given to him. He insisted that he had not been called to that office because he was suited for it, but rather complained that he had been expelled from the monastic system as unworthy of it—because even though he had spent thirty-seven years in it, he had never been able to reach the purity that such a high calling demands. After he had received us kindly and very graciously in the aforementioned Thennesus, where the business of electing a bishop had brought him, he heard about our wish and desire to seek out the holy fathers in even more remote parts of Egypt. He said, "Come, in the meantime see the old men who live not far from our monastery. The length of their service is shown by their bent bodies, just as their holiness shines forth in their appearance, so that even the mere sight of them will give a great lesson to those who see them. From them you can learn not so much by their words as by the actual example of their holy life what I grieve that I have lost, and having lost cannot give to you. But I think that my poverty will be somewhat lessened by this zeal of mine, if when you are seeking that pearl of the Gospel which I do not have, I at least show you where you can easily obtain it."

And when we arrived there, God gratified our wishes, and had brought about the arrival of that most blessed and excellent man Bishop Archebius, who had been carried off from the assembly of anchorites and given as Bishop to the town of Panephysis, and who kept all his life long to his purpose of solitude with such strictness that he relaxed nothing of the character of his former humility, nor flattered himself on the honour that had been added to him (for he vowed that he had not been summoned to that office as fit for it, but complained that he had been expelled from the monastic system as unworthy of it because though he had spent thirty-seven years in it he had never been able to arrive at the purity so high a profession demands); he then when he had received us kindly and most graciously in the aforesaid Thennesus whither the business of electing a Bishop there had brought him, as soon as he heard of our wish and desire to inquire of the holy fathers even in still more remote parts of Egypt: Come, said he, see in the meanwhile the old men who live not far from our monastery, the length of whose service is shown by their bent bodies, as their holiness shines forth in their appearance, so that even the mere sight of them will give a great lesson to those who see them: and from them you can learn not so much by their words as by the actual example of their holy life, what I grieve that I have lost, and having lost cannot give to you. But I think that my poverty will be somewhat lessened by this zeal of mine, if when you are seeking that pearl of the Gospel which I have not, I at least provide where you can conveniently procure it.

Description of the desert where Chæremon, Nesteros, and Joseph lived.

Description of the desert where Chæremon, Nesteros, and Joseph lived.

So he took his staff and bag, as is customary there for all monks beginning a journey, and personally led us as guide to his own city, Panephysis. The lands of this city and indeed most of the surrounding region—formerly extremely wealthy since, according to reports, everything was supplied from it for the royal table—had been covered by the sea, which was stirred up by a sudden earthquake and overflowed its banks. Nearly all the villages now lay in ruins, and what had once been fertile land was covered with salt marshes. You might think that what is spiritually sung in the psalm was a literal prophecy of that region: "He has turned rivers into a wilderness, and the springs of waters into a thirsty land, a fruitful land into saltness for the wickedness of them that dwell therein." In these districts, many towns perched on the higher hills were abandoned by their inhabitants and turned by the flooding into islands. These provided the desired solitude to the holy hermits, among whom three old men—Chæremon, Nesteros, and Joseph—stood out as hermits of the longest standing.

And so he took his staff and scrip, as is there the custom for all monks starting on a journey, and himself led us as guide of our road to his own city, i.e., Panephysis, the lands of which and indeed the greater part of the neighbouring region (formerly an extremely rich one since from it, as report says, everything was supplied for the royal table), had been covered by the sea which was disturbed by a sudden earthquake and overflowed its banks, and so (almost all the villages being in ruins) covered what were formerly rich lands with salt marshes, so that you might think that what is spiritually sung in the psalm was a literal prophecy of that region. He has turned rivers into a wilderness; and the springs of waters into a thirsty land: a fruitful land into saltness for the wickedness of them that dwell therein. In these districts then many towns perched in this way on the higher hills were deserted by their inhabitants and turned by the inundation into islands, and these afforded the desired solitude to the holy anchorites, among whom three old men; viz., Chæremon, Nesteros and Joseph, stood out as anchorites of the longest standing.

Of Abbot Chaeremon and his excuse about the teaching which we asked for.

Of Abbot Chæremon and his excuse about the teaching which we asked for.

And so blessed Archebius thought it best to take us first to Chæremon, because he was nearer to his monastery and because he was older than the other two. He had passed his hundredth year of life, vigorous only in spirit, but with his back bent from age and constant prayer, so that, as if he were once more in childhood, he crawled with his hands hanging down and resting on the ground. Looking at the same time at this man's wonderful face and at his way of walking—for though all his limbs had already failed and were dying, he had lost none of the severity of his former strictness—when we humbly asked for teaching and instruction, and declared that longing for spiritual teaching was the only reason for our coming, he sighed deeply and said: What teaching can I give you, when the weakness of age has relaxed my former strictness and has also destroyed my confidence in speaking? For how could I presume to teach what I do not do, or instruct another in what I know I now practice only feebly and coldly? Therefore I do not allow any of the younger men to live with me now that I am so old, in case the other person's strictness should be relaxed because of my example. For a teacher's authority will never be strong unless he fixes it in the heart of his listener by the actual performance of his duty.

And so the blessed Archebius thought it best to take us first to Chæremon, because he was nearer to his monastery, and because he was more advanced than the other two in age: for he had passed the hundredth year of his life, vigorous only in spirit, but with his back bowed with age and constant prayer, so that, as if he were once more in his childhood he crawled with his hands hanging down and resting on the ground. Gazing then at one and the same time on this man's wonderful face and on his walk (for though all his limbs had already failed and were dead yet he had lost none of the severity of his previous strictness) when we humbly asked for the word and doctrine, and declared that longing for spiritual instruction was the only reason for our coming, he sighed deeply and said: What doctrine can I teach you, I in whom the feebleness of age has relaxed my former strictness, as it has also destroyed my confidence in speaking? For how could I presume to teach what I do not do, or instruct another in what I know I now practise but feebly and coldly? Wherefore I do not allow any of the younger men to live with me now that I am of such an advanced age, lest the other's strictness should be relaxed owing to my example. For the authority of a teacher will never be strong unless he fixes it in the heart of his hearer by the actual performance of his duty.

Our Response to His Excuse

Of our answer to his excuse.

At this we were overwhelmed with considerable confusion and replied as follows: Although both the difficulty of the location and the solitary life itself, which even a strong young person could hardly endure, ought to be enough to teach us everything (and indeed they do teach and impress upon us a great deal even without you saying anything), we still ask you to set aside your silence briefly and implant in us in a more fitting way those principles by which we may be able to embrace that goodness which we see in you—not so much by imitating it as by admiring it. For even if you know our lack of fervor and it does not deserve to receive what we are asking for, at least the effort of such a long journey ought to be rewarded by it, since we hurried to come here after our initial training in the monastery of Bethlehem, driven by a desire for your instruction and a longing for our own spiritual benefit.

At this we were overwhelmed with no slight confusion and replied as follows: Although both the difficulty of the place and the solitary life itself, which even a robust youth could scarcely put up with, ought to be sufficient to teach us everything (and indeed without your saying anything they do teach and impress us a very great deal) yet still we ask you to lay aside your silence for a little and in a more worthy manner implant in us those principles by which we may be able to embrace, not so much by imitating it as by admiring it, that goodness which we see in you. For even if our coldness is known to you, and does not deserve to obtain what we are asking for, yet at least the trouble of so long a journey ought to be repaid by it, as we made haste to come here after our first beginning in the monastery of Bethlehem, owing to a longing for your instruction, and a yearning for our own good.

Abbot Chaeremon's statement that faults can be overcome in three ways.

Abbot Chæremon's statement that faults can be overcome in three ways.

Then the blessed Chæremon said: There are three things that enable people to control their faults: either the fear of hell or of laws that apply even now; or the hope and desire for the kingdom of heaven; or a love for goodness itself and the love of virtue. We read that the fear of evil hates contamination: "The fear of the Lord hates evil" (Proverbs 8:13). Hope also shuts out the assaults of all faults: "All who hope in Him shall not fail." Love also fears no destruction from sins, for "love never fails" (1 Corinthians 13:8); and again: "Love covers a multitude of sins" (1 Peter 4:8). Therefore the blessed Apostle confines the whole sum of salvation in the attainment of these three virtues, saying "Now abides faith, hope, love, these three" (1 Corinthians 13:13). Faith makes us shun the stains of sin from fear of future judgment and punishment. Hope withdraws our mind from present things and despises all bodily pleasures because of its expectation of heavenly rewards. Love inflames us with keenness of heart for the love of Christ and the fruit of spiritual goodness, and makes us hate with a perfect hatred whatever is opposed to these. Although these three seem to aim at one and the same end—for they incite us to abstain from unlawful things—they differ from each other greatly in degrees of excellence. The first two belong properly to those who, in aiming at goodness, have not yet acquired the love of virtue, and the third belongs especially to God and to those who have received into themselves the image and likeness of God. For He alone does what is good with no fear and no thanks or reward to stir Him up, but simply from the love of goodness. As Solomon says, "The Lord has made all things for Himself" (Proverbs 16:4). Under cover of His own goodness He bestows all the fullness of good things on the worthy and the unworthy because He cannot be wearied by wrongs or moved by passions at the sins of people, as He always remains perfect goodness and unchangeable in His nature.

Then the blessed Chæremon: There are, said he, three things which enable men to control their faults; viz., either the fear of hell or of laws even now imposed; or the hope and desire of the kingdom of heaven; or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: The fear of the Lord hates evil. Proverbs 8:13 Hope also shuts out the assaults of all faults: for all who hope in Him shall not fail. Love also fears no destruction from sins, for love never fails; 1 Corinthians 13:8 and again: love covers a multitude of sins. 1 Peter 4:8 And therefore the blessed Apostle confines the whole sum of salvation in the attainment of those three virtues, saying Now abides faith, hope, love, these three. 1 Corinthians 13:13 For faith is what makes us shun the stains of sin from fear of future judgment and punishment; hope is what withdraws our mind from present things, and despises all bodily pleasures from its expectation of heavenly rewards; love is what inflames us with keenness of heart for the love of Christ and the fruit of spiritual goodness, and makes us hate with a perfect hatred whatever is opposed to these. And these three things although they all seem to aim at one and the same end (for they incite us to abstain from things unlawful) yet they differ from each other greatly in the degrees of their excellence. For the two former belong properly to those men who in their aim at goodness have not yet acquired the love of virtue, and the third belongs specially to God and to those who have received into themselves the image and likeness of God. For He alone does the things that are good, with no fear and no thanks or reward to stir Him up, but simply from the love of goodness. For, as Solomon says, The Lord has made all things for Himself. Proverbs 16:4 For under cover of His own goodness He bestows all the fullness of good things on the worthy and the unworthy because He cannot be wearied by wrongs, nor be moved by passions at the sins of men, as He ever remains perfect goodness and unchangeable in His nature.

By what steps we can ascend to the heights of love and what permanence there is in it.

By what steps we can ascend to the heights of love and what permanence there is in it.

If someone is aiming at perfection, they should advance from that first stage of fear, which we rightly called servile—the kind mentioned in "When you have done all things say: we are unprofitable servants" (Luke 17:10)—and climb one step higher to the path of hope. This stage is compared not to a slave but to a hired worker, because it expects payment for its reward. Someone at this stage is free from anxiety about forgiveness of sins and fear of punishment, and being conscious of their own good works, they look for the promised reward, yet they cannot reach the love of a son who, trusting in his father's kindness and generosity, has no doubt that everything the father owns is his. The prodigal son, who had lost both his father's wealth and even the very name of son, did not dare to aspire to this when he said, "I am no more worthy to be called your son." After eating the husks that the pigs ate—which were denied to satisfy him, meaning the disgusting food of sin—he came to his senses and was overcome by a saving fear. He began to hate the filthiness of the pigs and to dread the punishment of gnawing hunger. As if he had already become a servant, he desired the position of a hired worker and thought about wages, saying, "How many hired servants of my father have plenty of bread, and I am dying here with hunger. I will return to my father and will say to him, 'Father, I have sinned against heaven and before you, and am no more worthy to be called your son: make me as one of your hired servants'" (Luke 15:17-19). But his father, who ran to meet him, received these words of humble repentance with greater affection than the spirit in which they were spoken, and was not content to give him lesser things. Instead, passing through the two stages without delay, he restored him to his former dignity of sonship. We too ought to hurry immediately so that through the unbreakable grace of love we may rise to that third stage of sonship, which believes that all the father has is its own. Then we may be counted worthy to receive the image and likeness of our heavenly Father, and be able to say in the likeness of the true Son, "All that the Father has is mine" (John 16:15). The blessed Apostle also declares this of us, saying, "All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours" (1 Corinthians 3:22). The commands of our Savior also summon us to this likeness: "Be perfect, even as your Father in heaven is perfect" (Matthew 5:48). For in these people, the love of goodness is sometimes interrupted when the vigor of the soul is weakened by some coldness or joy or delight, and so they lose either the fear of hell for the time, or the desire for future blessings. There is indeed a stage in these that leads to some progress, which affects us so that when we begin to avoid sin out of fear of punishment or hope of reward, we are enabled to pass on to the stage of love. For "fear is not in love, but perfect love casts out fear, for fear has torment, but he who fears is not perfect in love. We love because God first loved us" (1 John 4:18-19). We can only ascend to that true perfection when, just as He first loved us for nothing but the grace of our salvation, we also love Him for the sake of nothing but His own love alone. Therefore we must do our best to climb with perfect ardor of mind from this fear to hope, from hope to the love of God and the love of the virtues themselves, so that as we steadily pass on to the love of goodness itself, we may, as far as it is possible for human nature, keep firm hold of what is good.

If then any one is aiming at perfection, from that first stage of fear which we rightly termed servile (of which it is said: When you have done all things say: we are unprofitable servants, Luke 17:10) he should by advancing a step mount to the higher path of hope — which is compared not to a slave but to a hireling, because it looks for the payment of its recompense, and as if it were free from care concerning absolution of its sins and fear of punishment, and conscious of its own good works, though it seems to look for the promised reward, yet it cannot attain to that love of a son who, trusting in his father's kindness and liberality, has no doubt that all that the father has is his, to which also that prodigal who together with his father's substance had lost the very name of son, did not venture to aspire, when he said: I am no more worthy to be called your son; for after those husks which the swine ate, satisfaction from which was denied to him, i.e., the disgusting food of sin, as he came to himself, and was overcome by a salutary fear, he already began to loathe the uncleanness of the swine, and to dread the punishment of gnawing hunger, and as if he had already been made a servant, desires the condition of a hireling and thinks about the remuneration, and says: How many hired servants of my father have abundance of bread, and I perish here with hunger. I will then return to my father and will say unto him, 'Father I have sinned against heaven and before you, and am no more worthy to be called your son: make me as one of your hired servants.' Luke 15:17-19 But those words of humble penitence his father who ran to meet him received with greater affection than that with which they were spoken, and was not content to allow him lesser things, but passing through the two stages without delay restored him to his former dignity of sonship. We also ought immediately to hasten on that by means of the indissoluble grace of love we may mount to that third stage of sonship, which believes that all that the father has is its own, and so we may be counted worthy to receive the image and likeness of our heavenly Father, and be able to say after the likeness of the true son: All that the Father has is mine. John 16:15 Which also the blessed Apostle declares of us, saying: All things are yours, whether Paul or Apollos or Cephas, or the world, or life, or death, or things present, or things to come; all are yours. 1 Corinthians 3:22 And to this likeness the commands of our Saviour also summon us: Be, says He, perfect, even as your Father in heaven is perfect. Matthew 5:48 For in these persons sometimes the love of goodness is found to be interrupted, when the vigour of the soul is relaxed by some coldness or joy or delight, and so loses either the fear of hell for the time, or the desire of future blessings. And there is indeed in these a stage leading to some advance, which affects us so that when from fear of punishment or from hope of reward we begin to avoid sin we are enabled to pass on to the stage of love, for fear, says one, is not in love, but perfect love casts out fear: for fear has torment, but he who fears is not perfect in love. We therefore love because God first loved us. 1 John 4:18-19 We can then only ascend to that true perfection when, as He first loved us for the grace of nothing but our salvation, we also have loved Him for the sake of nothing but His own love alone. Wherefore we must do our best to mount with perfect ardour of mind from this fear to hope, from hope to the love of God, and the love of the virtues themselves, that as we steadily pass on to the love of goodness itself, we may, as far as it is possible for human nature, keep firm hold of what is good.

How much greater are those who turn away from sin through the feeling of love.

How greatly those excel who depart from sin through the feeling of love.

There is a great difference between someone who puts out the fire of sin within himself by fear of hell or hope of future reward, and someone who, from a sense of divine love, has a horror of sin itself and uncleanness, and holds onto the virtue of purity simply from love and longing for purity. This person looks for no reward from a promise for the future, but delighted with the knowledge of present good things, does everything not out of concern for punishment but from delight in virtue. For this condition can neither take advantage of an opportunity to sin when all human witnesses are absent, nor be corrupted by the secret attractions of thoughts. Keeping in its very core the love of virtue itself, it not only does not admit into the heart anything opposed to it, but actually hates it with the utmost horror. For it is one thing for a person, delighting in some present good, to hate the stains of sins and of the flesh, and another thing to restrain unlawful desires by contemplating the future reward. And it is one thing to fear present loss and another to dread future punishment. Finally, it is a much greater thing to be unwilling to forsake good for good's own sake than it is to withhold consent from evil for fear of evil. For in the former case, the good is voluntary, but in the latter it is forced and as it were violently extracted from an unwilling person either by fear of punishment or by greed for reward. For someone who abstains from the attractions of sin because of fear will, whenever the obstacle of fear is removed, once more return to what he loves and thus will never acquire any stability in good, nor will he ever rest free from attacks, because he will not secure the sure and lasting peace of chastity. For where there is the disturbance of warfare, there cannot help being the danger of wounds. For someone who is in the midst of conflict, even though he is a warrior and by fighting bravely inflicts frequent and deadly wounds on his foes, must still sometimes be pierced by the point of the enemy's sword. But someone who has defeated the attack of sins and is now enjoying the security of peace, and has passed on to the love of virtue itself, will keep this condition of good continually, as he is entirely wrapped up in it, because he believes that nothing can be worse than the loss of his innermost chastity. For he considers nothing dearer or more precious than present purity, to whom a dangerous departure from virtue or a poisonous stain of sin is a grievous punishment. To such a person, I say, regard for the presence of another will add nothing to his goodness, nor will solitude take anything away from it. But since he always and everywhere carries about with him his conscience as a judge not only of his actions but also of his thoughts, he will especially try to please it, as he knows that it cannot be cheated or deceived, and that he cannot escape it.

For there is a great difference between one who puts out the fire of sin within him by fear of hell or hope of future reward, and one who from the feeling of divine love has a horror of sin itself and of uncleanness, and keeps hold of the virtue of purity simply from the love and longing for purity, and looks for no reward from a promise for the future, but, delighted with the knowledge of good things present, does everything not from regard to punishment but from delight in virtue. For this condition can neither abuse an opportunity to sin when all human witnesses are absent, nor be corrupted by the secret allurements of thoughts, while, keeping in its very marrow the love of virtue itself, it not only does not admit into the heart anything that is opposed to it, but actually hates it with the utmost horror. For it is one thing for a man in his delight at some present good to hate the stains of sins and of the flesh, and another thing to check unlawful desires by contemplating the future reward; and it is one thing to fear present loss and another to dread future punishment. Lastly it is a much greater thing to be unwilling to forsake good for good's own sake, than it is to withhold consent from evil for fear of evil. For in the former case the good is voluntary, but in the latter it is constrained and as it were violently forced out of a reluctant party either by fear of punishment or by greed of reward. For one who abstains from the allurements of sin owing to fear, will whenever the obstacle of fear is removed, once more return to what he loves and thus will not continually acquire any stability in good, nor will he ever rest free from attacks because he will not secure the sure and lasting peace of chastity. For where there is the disturbance of warfare there cannot help being the danger of wounds. For one who is in the midst of the conflict, even though he is a warrior and by fighting bravely inflicts frequent and deadly wounds on his foes, must still sometimes be pierced by the point of the enemy's sword. But one who has defeated the attack of sins and is now in the enjoyment of the security of peace, and has passed on to the love of virtue itself, will keep this condition of good continually, as he is entirely wrapped up in it, because he believes that nothing can be worse than the loss of his inmost chastity. For he deems nothing dearer or more precious than present purity, to whom a dangerous departure from virtue or a poisonous stain of sin is a grievous punishment. To such an one, I say, neither will regard for the presence of another add anything to his goodness nor will solitude take anything away from it: but as always and everywhere he bears about with him his conscience as a judge not only of his actions but also of his thoughts, he will especially try to please it, as he knows that it cannot be cheated nor deceived, and that he cannot escape it.

That love not only makes sons out of servants, but also bestows the image and likeness of God.

That love not only makes sons out of servants, but also bestows the image and likeness of God.

If anyone, relying on God's help rather than his own efforts, has been granted this state, he will begin to move from the condition of a servant—characterized by fear—and from a mercenary greediness of hope—in which one seeks not so much the good of the giver as the reward itself—to the adoption of sons, where there is no longer fear or greed, but only that love which never fails and endures forever. Concerning this fear and love, the Lord, while rebuking some, shows what is appropriate for each: "A son knows his own father, and a servant fears his lord. And if I am a Father, where is My honor? And if I am a Lord, where is My fear?" For one who is a servant must fear, because if he knows his lord's will and does things worthy of punishment, he will be beaten with many stripes. Whoever through this love has attained the image and likeness of God will now delight in goodness for the pleasure of goodness itself. Having somehow acquired a similar disposition of patience and gentleness, he will no longer be angered by the faults of sinners, but in his compassion and sympathy will instead ask for pardon for their weaknesses. Remembering that he himself was for so long tested by the stings of similar passions until the Lord's mercy saved him, he will recognize that he was saved from carnal attacks not by his own efforts but by God's protection, and therefore ought to show not anger but pity to those who go astray. With complete peace of mind he will sing to God: "You have broken my chains. I will offer to You the sacrifice of praise," and "Except the Lord had helped me, my soul had almost dwelt in hell." While he continues in this humility of mind, he will even be able to fulfill this gospel command of perfection: "Love your enemies, do good to them that hate you, and pray for them that persecute you and slander you." In this way we will be granted that reward which is added, by which we shall not only bear the image and likeness of God, but shall even be called sons: "that you may be sons of your Father which is in heaven, Who makes His sun to rise on the good and evil, and sends rain on the just and on the unjust." The blessed John knew he had attained this disposition when he said, "that we may have confidence in the day of judgment, because as He is so are we also in this world." For in what way can weak and fragile human nature be like Him, except in always showing a calm love in its heart toward the good and evil, the just and the unjust, in imitation of God, and by doing good for the love of goodness itself, arriving at that true adoption of the sons of God? Concerning this the blessed Apostle also speaks: "Every one that is born of God does not sin, for His seed is in him, and he cannot sin, because he is born of God," and again, "We know that every one who is born of God sins not, but his birth of God preserves him, and the wicked one touches him not." This must be understood not of all kinds of sins, but only of mortal sins. If anyone will not free and cleanse himself from these, the Apostle tells us in another place that we ought not even to pray for him, saying: "If a man knows his brother to be sinning a sin not unto death, let him ask, and He will give him life for them that sin not unto death. There is a sin unto death: I do not say that he should ask for it." But concerning those sins which he says are not unto death—sins from which even those who serve Christ faithfully cannot be free, no matter how carefully they guard themselves—he says: "If we say that we have no sin we deceive ourselves and the truth is not in us," and again, "If we say that we have not sinned, we make Him a liar, and His word is not in us." For it is impossible for any of the saints not to fall into those trivial faults which are committed by word, thought, ignorance, forgetfulness, necessity, will, and surprise. Though these are quite different from that sin which is said to be unto death, they still cannot be free from fault and blame.

And if to anyone relying on the help of God and not on his own efforts, it has been vouchsafed to acquire this state, from the condition of a servant, wherein is fear, and from a mercenary greed of hope, whereby there is sought not so much the good of the donor as the recompense of reward, he will begin to pass on to the adoption of sons, where there is no longer fear, nor greed, but that love which never fails continually endures. Of which fear and love the Lord in chiding some shows what is befitting for each one: A son knows his own father, and a servant fears his lord: And if I be a Father, where is My honour: and if I be a Lord, where is my fear? Malachi 1:6 For one who is a servant must needs fear because if knowing his lord's will he has done things worthy of stripes, he shall be beaten with many stripes. Luke 12:47 Whoever then by this love has attained the image and likeness of God, will now delight in goodness for the pleasure of goodness itself, and having somehow a like feeling of patience and gentleness will henceforth be angered by no faults of sinners, but in his compassion and sympathy will rather ask for pardon for their infirmities, and, remembering that for so long he himself was tried by the stings of similar passions till by the Lord's mercy he was saved, will feel that, as he was saved from carnal attacks not by the teaching of his own exertions but by God's protection, not anger but pity ought to be shown to those who go astray; and with full peace of mind will he sing to God the following verse: You have broken my chains. I will offer to You the sacrifice of praise; and: except the Lord had helped me, my soul had almost dwelt in hell. And while he continues in this humility of mind he will be able even to fulfil this Evangelic command of perfection: Love your enemies, do good to them that hate you, and pray for them that persecute you and slander you. Matthew 5:44 And so it will be vouchsafed to us to attain that reward which is subjoined, whereby we shall not only bear the image and likeness of God, but shall even be called sons: that you may be, says He sons of your Father which is in heaven, Who makes His sun to rise on the good and evil, and sends rain on the just and on the unjust: and this feeling the blessed John knew that he had attained when he said: that we may have confidence in the day of judgment, because as He is so are we also in this world. 1 John 4:17 For in what can a weak and fragile human nature be like Him, except in always showing a calm love in its heart towards the good and evil, the just and the unjust, in imitation of God, and by doing good for the love of goodness itself, arriving at that true adoption of the sons of God, of which also the blessed Apostle speaks as follows: Every one that is born of God does not sin, for His seed is in him, and he cannot sin, because he is born of God; and again: We know that every one who is born of God sins not, but his birth of God preserves him, and the wicked one touches him not? And this must be understood not of all kinds of sins, but only of mortal sins: and if any one will not extricate and cleanse himself from these, for him the aforesaid Apostle tells us in another place that we ought not even to pray, saying: If a man knows his brother to be sinning a sin not unto death, let him ask, and He will give him life for them that sin not unto death. There is a sin unto death: I do not say that he should ask for it. But of those which he says are not unto death, from which even those who serve Christ faithfully cannot, with whatever care they keep themselves, be free, of these he says: If we say that we have no sin we deceive ourselves and the truth is not in us; and again: If we say that we have not sinned, we make Him a liar, and His word is not in us. 1 John 1:8, 10 For it is an impossibility for any one of the saints not to fall into those trivial faults which are committed by word, and thought, and ignorance, and forgetfulness, and necessity, and will, and surprise: which though quite different from that sin which is said to be unto death, still cannot be free from fault and blame.

How praying for one's enemies is the perfection of love, and by what signs we can recognize a mind that has not yet been purified.

How it is the perfection of love to pray for one's enemies and by what signs we may recognize a mind that is not yet purified.

When someone has acquired this love of goodness we have been talking about and the imitation of God, then he will be given the Lord's heart of compassion and will pray even for his persecutors, saying in the same way: Father, forgive them, for they know not what they do. But it is a clear sign of a soul that is not yet thoroughly cleansed from the dregs of sin when someone does not grieve with a feeling of pity at the offenses of others, but instead maintains the rigid censure of a judge. For how will he be able to obtain perfection of heart who lacks that quality by which, as the Apostle has pointed out, the full requirements of the law can be fulfilled, saying: Bear one another's burdens and so fulfill the law of Christ, and who does not have that virtue of love which is not grieved, is not puffed up, thinks no evil, which endures all things, bears all things. For a righteous man pities the life of his beasts, but the heart of the ungodly is without pity. And so a monk is quite certain to fall into the same sins which he condemns in another with merciless and inhuman severity, for a stern king will fall into misfortunes, and one who stops his ears so as not to hear the weak shall himself cry, and there shall be none to hear him.

When then any one has acquired this love of goodness of which we have been speaking, and the imitation of God, then he will be endowed with the Lord's heart of compassion, and will pray also for his persecutors, saying in like manner: Father, forgive them, for they know not what they do. Luke 23:34 But it is a clear sign of a soul that is not yet thoroughly purged from the dregs of sin, not to sorrow with a feeling of pity at the offenses of others, but to keep to the rigid censure of the judge: for how will he be able to obtain perfection of heart, who is without that by which, as the Apostle has pointed out, the full requirements of the law can be fulfilled, saying: Bear one another's burdens and so fulfil the law of Christ, Galatians 6:2 and who has not that virtue of love, which is not grieved, is not puffed up, thinks no evil, which endures all things, bears all things. 1 Corinthians 13:4-7 For a righteous man pities the life of his beasts: but the heart of the ungodly is without pity. And so a monk is quite certain to fall into the same sins which he condemns in another with merciless and inhuman severity, for a stern king will fall into misfortunes, and one who stops his ears so as not to hear the weak, shall himself cry, and there shall be none to hear him.

A question about why he has called the feeling of fear and hope imperfect.

A question why he has called the feeling of fear and hope imperfect.

Germanus: You have indeed spoken powerfully and magnificently about the perfect love of God. But this fact still troubles us: while you were praising it with such great words, you said that the fear of God and the hope of eternal reward were imperfect. Yet the prophet seems to have thought quite differently about them when he said: Fear the Lord, all you His saints, for those who fear Him lack nothing. And again, concerning the observance of God's righteous acts, he admits that he performed them because of the reward, saying: I have inclined my heart to do your righteous acts forever, for the reward. And the Apostle says: By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter, choosing rather to be afflicted with the people of God than to enjoy the pleasures of sin for a season, considering the reproach of Christ greater riches than the treasures of the Egyptians, for he looked to the reward. How then can we think that these things are imperfect, if the blessed David boasted that he performed the righteous acts of God in hope of a reward, and if the lawgiver is said to have looked toward a future reward and thereby despised adoption into royal dignity, and to have preferred the most terrible affliction to the treasures of the Egyptians?

Germanus: You have indeed spoken powerfully and grandly of the perfect love of God. But still this fact disturbs us; viz., that while you were exalting it with such praise, you said that the fear of God and the hope of eternal reward were imperfect, though the prophet seems to have thought quite differently about them, where he said: Fear the Lord, all you His saints, for they that fear Him lack nothing. And again in the matter of observing God's righteous acts he admits that he has done them from consideration of the reward, saying: I have inclined my heart to do your righteous acts forever, for the reward. And the Apostle says: By faith Moses when he was grown up, denied himself to be the son of Pharaoh's daughter; choosing rather to be afflicted with the people of God than to have the pleasure of sin for a season, esteeming the reproach of Christ greater riches than the treasure of the Egyptians; for he looked unto the reward. Hebrews 11:24-26 How then can we think that they are imperfect, if the blessed David boasted that he did the righteous acts of God in hope of a recompense, and the giver of the Law is said to have looked for a future reward and so to have despised the adoption to royal dignity, and to have preferred the most terrible affliction to the treasures of the Egyptians?

The answer concerning the different kinds of perfection.

The answer on the different kinds of perfection.

Chæremon: According to the condition and capacity of every mind, Holy Scripture calls our free wills to different levels of perfection. No single crown of perfection can be offered to all people, because not everyone has the same virtue, purpose, or fervor, and so the Divine Word has in some way established different ranks and different measures of perfection itself. The variety of beatitudes in the gospel clearly shows this is true. For though those whose is the kingdom of heaven are called blessed, and those who shall possess the earth are blessed, and those who shall receive their consolation are blessed, and those who shall be filled are blessed, we believe there is a great difference between the habitations of the kingdom of heaven and the possession of the earth, whatever it may be, and also between receiving consolation and the fullness and satisfaction of righteousness. There is also a great distinction between those who shall obtain mercy and those who shall be deemed worthy to enjoy the most glorious vision of God. For there is one glory of the sun, and another glory of the moon, and another glory of the stars: for star differs from star in glory, so also is the resurrection of the dead. 1 Corinthians 15:41-42 Therefore, while according to this rule holy Scripture praises those who fear God and says Blessed are all they that fear the Lord, and promises them a full measure of bliss, it also says: There is no fear in love, but perfect love casts out fear: for fear has torment. But he that fears is not yet perfect in love. 1 John 4:18 And again, though serving God is a great thing, and it is said: Serve the Lord in fear; and: It is a great thing for you to be called My servant; and: Blessed is that servant whom his Lord, when He comes, shall find so doing, yet it is said to the Apostles: I no longer call you servants, for the servant knows not what his Lord does: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you. John 15:14-15 And once more: You are My friends, if you do whatever I command you. John 15:13 You see then that there are different stages of perfection, and that the Lord calls us from high things to still higher ones in such a way that he who has become blessed and perfect in the fear of God, going as it is written from strength to strength and from one perfection to another—that is, climbing with eagerness of soul from fear to hope—is summoned in the end to that still more blessed stage, which is love. And he who has been a faithful and wise servant Matthew 24:45 will pass to the companionship of friendship and to the adoption of sons. So our statement must also be understood according to this meaning: we are not saying that considering that enduring punishment or that blessed reward which is promised to the saints is of no value, but rather that, though they are useful and bring those who pursue them to the first beginning of blessedness, yet love, in which there is already fuller confidence and lasting joy, will remove them from servile fear and mercenary hope to the love of God, and carry them on to the adoption of sons, and somehow make them from being perfect still more perfect. For the Savior says that in His Father's house are many mansions, John 14:2 and although all the stars seem to be in the sky, there is a great difference between the brightness of the sun and the moon, and between that of the morning star and the rest of the stars. Therefore the blessed Apostle prefers it not only above fear and hope but also above all gifts which are counted great and wonderful, and shows the way of love as still more excellent than all. For when after finishing his list of spiritual gifts of virtues he wanted to describe its members, he began as follows: And yet I show unto you a still more excellent way. Though I speak with the tongues of men and angels, and though I have the gift of prophecy and know all mysteries and all knowledge, and though I have all faith so that I can remove mountains, and though I bestow all my goods to feed the poor, and give my body to be burned, but have not love, it profits me nothing. You see then that nothing more precious, nothing more perfect, nothing more sublime, and, if I may say so, nothing more enduring can be found than love. For whether there be prophecies, they shall fail, whether there be tongues, they shall cease, whether there be knowledge, it shall be destroyed, but love never fails, and without it not only those most excellent kinds of gifts, but even the glory of martyrdom itself will fail.

Chæremon: In accordance with the condition and measure of every mind Holy Scripture summons our free wills to different grades of perfection. For no uniform crown of perfection can be offered to all men, because all have not the same virtue, or purpose, or fervour, and so the Divine Word has in some way appointed different ranks and different measures of perfection itself. And that this is so the variety of beatitudes in the gospel clearly shows. For though they are called blessed, whose is the kingdom of heaven, and blessed are they who shall possess the earth, and blessed are they who shall receive their consolation, and blessed are they who shall be filled, yet we believe that there is a great difference between the habitations of the kingdom of heaven, and the possession of the earth, whatever it be, and also between the reception of consolation and the fullness and satisfaction of righteousness; and that there is a great distinction between those who shall obtain mercy, and those who shall be deemed worthy to enjoy the most glorious vision of God. For there is one glory of the sun, and another glory of the moon, and another glory of the stars: for star differs from star in glory, so also is the resurrection of the dead. 1 Corinthians 15:41-42 While therefore in accordance with this rule holy Scripture praises those who fear God, and says Blessed are all they that fear the Lord, and promises them for this a full measure of bliss, yet it says again: There is no fear in love, but perfect love casts out fear: for fear has torment. But he that fears is not yet perfect in love. 1 John 4:18 And again, though it is a grand thing to serve God, and it is said: Serve the Lord in fear; and: It is a great thing for you to be called My servant; and: Blessed is that servant whom his Lord, when He comes, shall find so doing, yet it is said to the Apostles: I no longer call you servants, for the servant knows not what his Lord does: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you. John 15:14-15 And once more: You are My friends, if you do whatever I command you. John 15:13 You see then that there are different stages of perfection, and that we are called by the Lord from high things to still higher in such a way that he who has become blessed and perfect in the fear of God; going as it is written from strength to strength, and from one perfection to another, i.e., mounting with keenness of soul from fear to hope, is summoned in the end to that still more blessed stage, which, is love, and he who has been a faithful and wise servant Matthew 24:45 will pass to the companionship of friendship and to the adoption of sons. So then our saying also must be understood according to this meaning: not that we say that the consideration of that enduring punishment or of that blessed recompense which is promised to the saints is of no value, but because, though they are useful and introduce those who pursue them to the first beginning of blessedness, yet again love, wherein is already fuller confidence, and a lasting joy, will remove them from servile fear and mercenary hope to the love of God, and carry them on to the adoption of sons, and somehow make them from being perfect still more perfect. For the Saviour says that in His Father's house are many mansions, John 14:2 and although all the stars seem to be in the sky, yet there is a mighty difference between the brightness of the sun and of the moon, and between that of the morning star and the rest of the stars. And therefore the blessed Apostle prefers it not only above fear and hope but also above all gifts which are counted great and wonderful, and shows the way of love still more excellent than all. For when after finishing his list of spiritual gifts of virtues he wanted to describe its members, he began as follows: And yet I show unto you a still more excellent way. Though I speak with the tongues of men and angels, and though I have the gift of prophecy and know all mysteries and all knowledge, and though I have all faith so that I can remove mountains, and though I bestow all my goods to feed the poor, and give my body to be burned, but have not love, it profits me nothing. You see then that nothing more precious, nothing more perfect, nothing more sublime, and, if I may say so, nothing more enduring can be found than love. For whether there be prophecies, they shall fail, whether there be tongues, they shall cease, whether there be knowledge, it shall be destroyed, but love never fails, and without it not only those most excellent kinds of gifts, but even the glory of martyrdom itself will fail.

On the fear that comes from the greatest love.

Of the fear which is the outcome of the greatest love.

Whoever has been established in this perfect love is sure to advance to an even higher stage—to that more sublime fear that belongs to love. This fear is not the result of dread of punishment or desire for reward, but comes from the greatest love. It is the way a son fears with earnest affection a most loving father, or a brother fears his brother, a friend his friend, or a wife her husband. There is no dread of blows or harsh words, but only concern about even slightly injuring his love. In every word and action, there is constant care taken by anxious affection that the warmth of his love should not cool in the slightest degree toward the one he loves. One of the prophets has beautifully described the greatness of this fear, saying: "Wisdom and knowledge are the riches of salvation; the fear of the Lord is his treasure" (Isaiah 33:6). He could not describe the worth and value of that fear more clearly than by saying that the riches of our salvation, which consist in true wisdom and knowledge of God, can only be preserved by the fear of the Lord. It is to this fear—not that other one—that saints, not sinners, are invited by the prophetic word where the Psalmist says: "O fear the Lord, all you His saints, for they that fear Him lack nothing." For where a man fears the Lord with this fear, it is certain that nothing is lacking to his perfection. For it was clearly of that other penal fear that the Apostle John said, "He who fears is not made perfect in love, for fear has punishment" (1 John 4:18). There is then a great difference between this fear, to which nothing is lacking, which is the treasure of wisdom and knowledge, and that imperfect fear which is called the beginning of wisdom and which has punishment in it. This imperfect fear is expelled from the hearts of those who are perfect by the incoming of the fullness of love. "For there is no fear in love, but perfect love casts out fear" (1 John 4:18). And in truth, if the beginning of wisdom consists in fear, what will its perfection be except in the love of Christ? This love contains in it the fear that belongs to perfect love and is called not the beginning but the treasure of wisdom and knowledge. Therefore there is a twofold stage of fear. The first is for beginners, that is, for those who are still subject to the yoke and to servile terror. Of this we read: "And the servant shall fear his Lord," and in the gospel: "I no longer call you servants, for the servant knows not what his Lord does." And therefore, He tells us, "the servant abides not in the house forever, but the Son abides forever." For He is instructing us to pass on from that penal fear to the fullest freedom of love and the confidence of the friends and sons of God. Finally, the blessed Apostle, who had by the power of the Lord's love already passed through the servile stage of fear, scorns lower things and declares that he has been enriched with good things by the Lord. "For God has not given us," he says, "a spirit of fear but of power and of love and of a sound mind" (2 Timothy 1:7). Those also who are inflamed with a perfect love of their heavenly Father, and whom the divine adoption has already made sons instead of servants, he addresses in these words: "For you have not received the spirit of bondage again to fear, but you received the spirit of adoption, whereby we cry, Abba, Father" (Romans 8:15). It is of this fear too that the prophet spoke when he described that sevenfold spirit which, according to the mystery of the Incarnation, fully descended on the God-man: "And there shall rest upon Him the Spirit of the Lord: the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of knowledge and of true godliness," and in the last place he adds as something special these words: "And the Spirit of the fear of the Lord shall fill Him" (Isaiah 11:2-3). Here we must first notice carefully that he does not say "and there shall rest upon Him the Spirit of fear," as he said in the earlier cases, but he says "there shall fill Him the Spirit of the fear of the Lord." For such is the greatness of its richness that when once it has seized on a man by its power, it takes possession not of a portion but of his whole mind. And not without good reason. For as it is closely joined to that love which never fails, it not only fills the man but takes a lasting and inseparable and continual possession of him in whom it has begun. It is not lessened by any allurements of temporal joy or delights, as is sometimes the case with that fear which is cast out. This then is the fear belonging to perfection, with which we are told that the God-man, who came not only to redeem mankind but also to give us a pattern of perfection and example of goodness, was filled. For the true Son of God, who did no sin, neither was guile found in His mouth (1 Peter 2:22), could not feel that servile fear of punishment.

Whoever then has been established in this perfect love is sure to mount by a higher stage to that still more sublime fear belonging to love, which is the outcome of no dread of punishment or greed of reward, but of the greatest love; whereby a son fears with earnest affection a most indulgent father, or a brother fears his brother, a friend his friend, or a wife her husband, while there is no dread of his blows or reproaches, but only of a slight injury to his love, and while in every word as well as act there is ever care taken by anxious affection lest the warmth of his love should cool in the very slightest degree towards the object of it. And one of the prophets has finely described the grandeur of this fear, saying: Wisdom and knowledge are the riches of salvation: the fear of the Lord is his treasure. Isaiah 33:6 He could not describe with greater clearness the worth and value of that fear than by saying that the riches of our salvation, which consist in true wisdom and knowledge of God, can only be preserved by the fear of the Lord. To this fear then not sinners but saints are invited by the prophetic word where the Psalmist says: O fear the Lord, all you His Saints: for they that fear Him lack nothing. For where a man fears the Lord with this fear it is certain that nothing is lacking to his perfection. For it was clearly of that other penal fear that the Apostle John said that He who fears is not made perfect in love, for fear has punishment. 1 John 4:18 There is then a great difference between this fear, to which nothing is lacking, which is the treasure of wisdom and knowledge, and that imperfect fear which is called the beginning of wisdom, and which has in it punishment and so is expelled from the hearts of those who are perfect by the incoming of the fullness of love. For there is no fear in love, but perfect love casts out fear. 1 John 4:18 And in truth if the beginning of wisdom consists in fear, what will its perfection be except in the love of Christ which, as it contains in it the fear which belongs to perfect love, is called not the beginning but the treasure of wisdom and knowledge? And therefore there is a twofold stage of fear. The one for beginners, i.e., for those who are still subject to the yoke and to servile terror; of which we read: And the servant shall fear his Lord; and in the gospel: I no longer call you servants, for the servant knows not what his Lord does; and therefore the servant, He tells us, abides not in the house for ever, but the Son abides forever. For He is instructing us to pass on from that penal fear to the fullest freedom of love, and the confidence of the friends and sons of God. Finally the blessed Apostle, who had by the power of the Lord's love already passed through the servile stage of fear, scorns lower things and declares that he has been enriched with good things by the Lord, for God has not given us he says a spirit of fear but of power and of love and of a sound mind. 2 Timothy 1:7 Those also who are inflamed with a perfect love of their heavenly Father, and whom the Divine adoption has already made sons instead of servants, he addresses in these words: For you have not received the spirit of bondage again to fear, but you received the spirit of adoption, whereby we cry, Abba, Father. Romans 8:15 It is of this fear too, that the prophet spoke when he would describe that sevenfold spirit, which according to the mystery of the Incarnation, full surely descended on the God man: And there shall rest upon Him the Spirit of the Lord: the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of knowledge and of true godliness, and in the last place he adds as something special these words: And the Spirit of the fear of the Lord shall fill Him. Isaiah 11:2-3 Where we must in the first place notice carefully that he does not say and there shall rest upon Him the Spirit of fear, as he said in the earlier cases, but he says there shall fill Him the Spirit of the fear of the Lord. For such is the greatness of its richness that when once it has seized on a man by its power, it takes possession not of a portion but of his whole mind. And not without good reason. For as it is closely joined to that love which never fails, it not only fills the man, but takes a lasting and inseparable and continual possession of him in whom it has begun, and is not lessened by any allurements of temporal joy or delights, as is sometimes the case with that fear which is cast out. This then is the fear belonging to perfection, with which we are told that the God-man, who came not only to redeem mankind, but also to give us a pattern of perfection and example of goodness, was filled. For the true Son of God who did no sin neither was guile found in His mouth, 1 Peter 2:22 could not feel that servile fear of punishment.

A question about complete chastity.

A question about complete chastity.

Germanus: Now that you have finished your talk on perfect chastity, we also want to ask more openly about the goal of chastity. We have no doubt that those lofty heights of love—by which, as you have explained so far, we rise to the image and likeness of God—cannot possibly exist without perfect purity. But we would like to know whether a permanent grant of it can be secured so that no temptation to lust may ever disturb the peace of our heart, and so that we might be able to spend our time living in the flesh free from this carnal passion, never being inflamed by the fire of desire.

Germanus: Now that you have finished your discourse on perfect chastity, we want also to ask somewhat more freely about the end of chastity. For we do not doubt that those lofty heights of love, by which, as you have hitherto explained, we mount to the image and likeness of God, cannot possibly exist without perfect purity. But we should like to know whether a lasting grant of it can be secured so that no incitement to lust may ever disturb the serenity of our heart, and that thus we may be enabled to pass the time of our sojourneying in the flesh free from this carnal passion, so as never to be inflamed by the fire of excitement.

The explanation that has been requested will be provided later.

The postponement of the explanation which is asked for.

It is truly a sign of the greatest blessedness and extraordinary goodness both to continually learn and to teach that love by which we hold fast to the Lord, so that meditation on Him may, as the Psalmist says, fill all the days and nights of our life, and may sustain our soul, which insatiably hungers and thirsts after righteousness, by constantly chewing over this heavenly food. But we must also, in keeping with the loving care of our Savior, make some provision for bodily food, so that we do not faint along the way, for the spirit is indeed willing, but the flesh is weak. We must now attend to this by taking a little food, so that after supper, the mind may be made more alert for carefully working through what you are asking about.

Chæremon: It is indeed a sign of the utmost blessedness and of singular goodness both continually to learn and to teach that love by which we cling to the Lord, so that meditation on Him may, as the Psalmist says, occupy all the days and nights of our life, and may support our soul, which insatiably hungers and thirsts after righteousness, by continually chewing the cud of this heavenly food. But we must also, in accordance with the kindly forethought of our Saviour, make some provision for the food of the body, that we faint not by the way, Matthew 15:32 for the spirit indeed is willing, but the flesh is weak. Matthew 26:41 And this we must now secure by taking a little food, so that after supper, the mind may be rendered more attentive for the careful tracing out of what you want.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE SECOND CONFERENCE OF ABBOT ISAAC: ON PRAYER.

THE SECOND CONFERENCE OF ABBOT ISAAC. ON PRAYER.

Introduction.

Introduction.

Among the remarkable practices of the desert monks that we have described with God's help, though in simple and unpolished language, the flow of our account forces us to include and make room for something that may seem to mar an otherwise excellent work. Nevertheless, I have no doubt that this will provide valuable instruction to some of the less educated readers concerning the image of Almighty God that we read about in Genesis, especially when they consider the foundations of a teaching so vital that people cannot remain ignorant of it without falling into terrible blasphemy and causing serious damage to the Catholic faith.

Among the sublime customs of the anchorites which by God's help have been set forth although in plain and unadorned style, the course of our narration compels us to insert and find a place for something, which may seem so to speak to cause a blemish on a fair body: although I have no doubt that by it no small instruction on the image of Almighty God of which we read in Genesis will be conferred on some of the simpler sort, especially when the grounds are considered of a doctrine so important that men cannot be ignorant of it without terrible blasphemy and serious harm to the Catholic faith.

Concerning the custom observed in the Province of Egypt for indicating the time of Easter.

Of the custom which is kept up in the Province of Egypt for signifying the time of Easter.

In the country of Egypt, this custom is observed by ancient tradition: after Epiphany has passed—which the priests of that province regard as the time of both our Lord's baptism and His birth in the flesh, and so they celebrate the commemoration of both mysteries not separately as in the Western provinces but on the single festival of this day—letters are sent from the Bishop of Alexandria throughout all the churches of Egypt. These letters indicate the beginning of Lent and the day of Easter not only in all the cities but also in all the monasteries. According to this custom, only a few days after the previous conference had been held with Abbot Isaac, the festal letters of Theophilus, the Bishop of the aforesaid city, arrived. In these letters, along with the announcement of Easter, he addressed at great length the foolish heresy of the Anthropomorphites and thoroughly refuted it. Because of their simplicity and error, this was received with such bitterness by almost all the body of monks residing in the whole province of Egypt that the greater part of the Elders decreed that, on the contrary, the aforesaid Bishop ought to be regarded with horror by the whole body of the brethren as tainted with the worst kind of heresy, because he seemed to attack the teaching of holy Scripture by denying that Almighty God was formed in the fashion of a human figure, though Scripture teaches with perfect clarity that Adam was created in His image. Finally, this letter was also rejected by those who were living in the desert of Scete and who excelled all who were in the monasteries of Egypt in perfection and in knowledge, so that except for Abbot Paphnutius, the presbyter of our congregation, not one of the other presbyters who presided over the other three churches in the same desert would allow it to be even read or recited at all in their meetings.

In the country of Egypt this custom is by ancient tradition observed that — when Epiphany is past, which the priests of that province regard as the time, both of our Lord's baptism and also of His birth in the flesh, and so celebrate the commemoration of either mystery not separately as in the Western provinces but on the single festival of this day, — letters are sent from the Bishop of Alexandria through all the Churches of Egypt, by which the beginning of Lent, and the day of Easter are pointed out not only in all the cities but also in all the monasteries. In accordance then with this custom, a very few days after the previous conference had been held with Abbot Isaac, there arrived the festal letters of Theophilus the Bishop of the aforesaid city, in which together with the announcement of Easter he considered as well the foolish heresy of the Anthropomorphites at great length, and abundantly refuted it. And this was received by almost all the body of monks residing in the whole province of Egypt with such bitterness owing to their simplicity and error, that the greater part of the Elders decreed that on the contrary the aforesaid Bishop ought to be abhorred by the whole body of the brethren as tainted with heresy of the worst kind, because he seemed to impugn the teaching of holy Scripture by the denial that Almighty God was formed in the fashion of a human figure, though Scripture teaches with perfect clearness that Adam was created in His image. Lastly this letter was rejected also by those who were living in the desert of Scete and who excelled all who were in the monasteries of Egypt, in perfection and in knowledge, so that except Abbot Paphnutius the presbyter of our congregation, not one of the other presbyters, who presided over the other three churches in the same desert, would suffer it to be even read or repeated at all in their meetings.

Concerning Abbot Sarapion and the heresy of the Anthropomorphites, into which he fell through the error of simplicity.

Of Abbot Sarapion and the heresy of the Anthropomorphites into which he fell in the error of simplicity.

Among those caught by this mistaken notion was one named Sarapion, a man of long-standing strictness in his way of life and completely perfect in practical discipline. His ignorance regarding the doctrinal view mentioned earlier was a stumbling block to all who held the true faith, especially since he himself surpassed almost all the monks both in the merits of his life and in how long he had been there. When this man could not be brought back to the way of right faith through many exhortations from the holy presbyter Paphnutius, because this view seemed to him a novelty that had never been known to or handed down by his predecessors, it happened that a certain deacon arrived—a man of very great learning named Photinus—from the region of Cappadocia with the desire to visit the brothers living in the same desert. The blessed Paphnutius welcomed him warmly, and in order to confirm the faith that had been stated in the letters of the previously mentioned bishop, he placed him in the midst and asked him before all the brothers how the Catholic Churches throughout the East interpreted the passage in Genesis where it says, "Let us make man after our image and likeness." When Photinus explained that the image and likeness of God was understood by all the leaders of the churches not according to the crude sound of the letters but spiritually, and supported this very fully with many passages of Scripture, and showed that nothing of this sort could apply to that infinite and incomprehensible and invisible glory—so that it could be confined to a human form and likeness—since its nature is incorporeal and uncompounded and simple, and can neither be apprehended by the eyes nor conceived by the mind, at length the old man was shaken by the numerous and very weighty assertions of this most learned man and was drawn to the faith of the Catholic tradition. When both Abbot Paphnutius and all of us were filled with intense delight at his acceptance of this faith, for this reason—namely, that the Lord had not permitted a man of such age and crowned with such virtues, who erred only from ignorance and rustic simplicity, to wander from the path of right faith up to the very last—and when we arose to give thanks and were all together offering up our prayers to the Lord, the old man was so bewildered in mind during his prayer because he felt that the anthropomorphic image of the Godhead which he used to set before himself in prayer was banished from his heart, that he suddenly burst into a flood of bitter tears and continual sobs, and cast himself down on the ground and exclaimed with strong groans: "Alas! Wretched man that I am! They have taken away my God from me, and I have now none to lay hold of, and whom to worship and address I know not." We were terribly disturbed by this scene, and with the effect of the former conference still remaining in our hearts, we returned to Abbot Isaac. When we saw him close at hand, we addressed him with these words.

Among those then who were caught by this mistaken notion was one named Sarapion, a man of long-standing strictness of life, and one who was altogether perfect in actual discipline, whose ignorance with regard to the view of the doctrine first mentioned was so far a stumbling block to all who held the true faith, as he himself outstripped almost all the monks both in the merits of his life and in the length of time (he had been there). And when this man could not be brought back to the way of the right faith by many exhortations of the holy presbyter Paphnutius, because this view seemed to him a novelty, and one that was not ever known to or handed down by his predecessors, it chanced that a certain deacon, a man of very great learning, named Photinus, arrived from the region of Cappadocia with the desire of visiting the brethren living in the same desert: whom the blessed Paphnutius received with the warmest welcome, and in order to confirm the faith which had been stated in the letters of the aforesaid Bishop, placed him in the midst and asked him before all the brethren how the Catholic Churches throughout the East interpreted the passage in Genesis where it says Let us make man after our image and likeness. Genesis 1:26 And when he explained that the image and likeness of God was taken by all the leaders of the churches not according to the base sound of the letters, but spiritually, and supported this very fully and by many passages of Scripture, and showed that nothing of this sort could happen to that infinite and incomprehensible and invisible glory, so that it could be comprised in a human form and likeness, since its nature is incorporeal and uncompounded and simple, and what can neither be apprehended by the eyes nor conceived by the mind, at length the old man was shaken by the numerous and very weighty assertions of this most learned man, and was drawn to the faith of the Catholic tradition. And when both Abbot Paphnutius and all of us were filled with intense delight at his adhesion, for this reason; viz., that the Lord had not permitted a man of such age and crowned with such virtues, and one who erred only from ignorance and rustic simplicity, to wander from the path of the right faith up to the very last, and when we arose to give thanks, and were all together offering up our prayers to the Lord, the old man was so bewildered in mind during his prayer because he felt that the Anthropomorphic image of the Godhead which he used to set before himself in prayer, was banished from his heart, that on a sudden he burst into a flood of bitter tears and continual sobs, and cast himself down on the ground and exclaimed with strong groanings: Alas! Wretched man that I am! They have taken away my God from me, and I have now none to lay hold of; and whom to worship and address I know not. By which scene we were terribly disturbed, and moreover with the effect of the former Conference still remaining in our hearts, we returned to Abbot Isaac, whom when we saw close at hand, we addressed with these words.

Concerning our return to Abbot Isaac and our question about the error into which the previously mentioned old man had fallen.

Of our return to Abbot Isaac and question concerning the error into which the aforesaid old man had fallen.

Although the delight we took in the earlier conference on the character of prayer would in itself be enough to make us postpone everything else and return to your holiness, this grievous error of Abbot Sarapion—which we believe was conceived through the cunning of the most vile demons—adds even more to our desire to come back. We are deeply troubled when we consider that through this ignorance he has not only completely lost all the labors he performed so admirably for fifty years in this desert, but has also put himself at risk of eternal death. So we want first to understand why and how such a grievous error crept into him. And second, we would like to be taught how we can reach that state in prayer which you discussed some time ago not only thoroughly but magnificently. For that admirable Conference had this effect on us: it has only dazzled our minds without showing us how actually to practice or attain it.

Although even besides the fresh matter which has lately arisen, our delight in the former conference which was held on the character of prayer would summon us to postpone everything else and return to your holiness, yet this grievous error of Abbot Sarapion, conceived, as we fancy, by the craft of most vile demons, adds somewhat to this desire of ours. For it is no small despair by which we are cast down when we consider that through the fault of this ignorance he has not only utterly lost all those labours which he has performed in so praiseworthy a manner for fifty years in this desert, but has also incurred the risk of eternal death. And so we want first to know why and wherefore so grievous an error has crept into him. And next we should like to be taught how we can arrive at that condition in prayer, of which you discoursed some time back not only fully but splendidly. For that admirable Conference has had this effect upon us, that it has only dazzled our minds and has not shown us how to perform or secure it.

The response to the heresy described above.

The answer on the heresy described above.

Isaac: We should not be surprised that a genuinely simple man who has never received any instruction about the ousia and physis of the Godhead could still be trapped and deceived by an error born of simplicity and the habit of a longstanding mistake, and (to speak more truthfully) could remain in the original error that arises not, as you suppose, from a new delusion of the demons, but from the ignorance of the ancient pagan world. Following the custom of that mistaken notion by which they used to worship demons formed in the shape of men, even now they think that the incomprehensible and ineffable glory of the true Deity should be worshipped under the limitations of some form, since they believe they can grasp and hold nothing unless they have some image set before them that they can continually address during their prayers and that they can carry in their mind and keep always fixed before their eyes. Against this mistake of theirs this text may be used: And they changed the glory of the incorruptible God into the likeness of the image of corruptible man. Romans 1:23 Jeremiah also says: My people have changed their glory for an idol. Jeremiah 2:11 Although this error is rooted in the minds of some through this origin we have described, it is nonetheless contracted in the hearts even of those who have never been stained with the superstition of the pagan world, under the pretext of this passage where it is said Let us make man after our image and our likeness, Genesis 1:26 with ignorance and simplicity being its authors, so that indeed there has arisen because of this hateful interpretation a heresy called that of the Anthropomorphites, which maintains with obstinate perverseness that the infinite and simple ousia of the Godhead is fashioned in our features and human form. Anyone who has been taught the Catholic doctrine, however, will reject this as pagan blasphemy, and so will arrive at that perfectly pure condition in prayer that will not only not associate with its prayers any figure of the Godhead or bodily features (which it is a sin even to speak of), but will not even allow in itself the memory of a name, or the appearance of an action, or an outline of any character.

Isaac: We need not be surprised that a really simple man who had never received any instruction on the substance and nature of the Godhead could still be entangled and deceived by an error of simplicity and the habit of a longstanding mistake, and (to speak more truly) continue in the original error which is brought about, not as you suppose by a new illusion of the demons, but by the ignorance of the ancient heathen world, while in accordance with the custom of that erroneous notion, by which they used to worship devils formed in the figure of men, they even now think that the incomprehensible and ineffable glory of the true Deity should be worshipped under the limitations of some figure, as they believe that they can grasp and hold nothing if they have not some image set before them, which they can continually address while they are at their devotions, and which they can carry about in their mind and have always fixed before their eyes. And against this mistake of theirs this text may be used: And they changed the glory of the incorruptible God into the likeness of the image of corruptible man. Romans 1:23 Jeremiah also says: My people have changed their glory for an idol. Jeremiah 2:11 Which error although by this its origin, of which we have spoken, it is engrained in the notions of some, yet none the less is it contracted in the hearts also of those who have never been stained with the superstition of the heathen world, under the color of this passage where it is said Let us make man after our image and our likeness, Genesis 1:26 ignorance and simplicity being its authors, so that actually there has arisen owing to this hateful interpretation a heresy called that of the Anthropomorphites, which maintains with obstinate perverseness that the infinite and simple substance of the Godhead is fashioned in our lineaments and human configuration. Which however any one who has been taught the Catholic doctrine will abhor as heathenish blasphemy, and so will arrive at that perfectly pure condition in prayer which will not only not connect with its prayers any figure of the Godhead or bodily lineaments (which it is a sin even to speak of), but will not even allow in itself even the memory of a name, or the appearance of an action, or an outline of any character.

Concerning the reasons why Jesus Christ appears to each person either in His humility or in His glorified state.

Of the reasons why Jesus Christ appears to each one of us either in His humility or in His glorified condition.

As I said in the earlier Conference, each person's mind is lifted up and shaped in prayer according to how pure it is. If someone leaves behind thoughts of earthly and material things—to the extent that their purity allows them to advance—they can use the inner eyes of the soul to see Jesus either still in His humility and in the flesh, or glorified and coming in the glory of His Majesty. Those who are still held back by a kind of Jewish weakness cannot see Jesus coming in His Kingdom. They cannot say with the Apostle, "And if we have known Christ after the flesh, yet now we know Him so no more." Only those who can rise with Him from lowly and earthly works and thoughts, and who withdraw to the high mountain of solitude—free from the disturbance of all earthly thoughts and troubles, and protected from the interference of all sins—can look with the purest eyes on His Godhead. This mountain, elevated by pure faith and the heights of virtue, reveals the glory of His face and the image of His splendor to those who are able to look on Him with pure eyes of the soul. But Jesus is also seen by those who live in towns, villages, and hamlets—that is, who are occupied in practical affairs and works—though not with the same brightness with which He appeared to those who can go up with Him to the mountain of virtues: Peter, James, and John. He appeared in solitude to Moses and spoke with Elijah in the same way. Our Lord wished to establish this and leave us examples of perfect purity. Although He Himself, the very source of unbreakable holiness, had no need of external help or the assistance of solitude to secure it—since the fullness of purity could not be stained by any contact with crowds, nor could He who cleanses and sanctifies all polluted things be contaminated by interaction with people—He still withdrew alone to the mountain to pray. By the example of His withdrawal, He teaches us that if we too wish to approach God with a pure and spotless affection of heart, we should also withdraw from all the disturbance and confusion of crowds. In this way, while still living in the body, we can manage to some degree to adapt ourselves to some likeness of that blessedness which is promised hereafter to the saints, so that God may be to us all in all.

For according to the measure of its purity, as I said in the former Conference, each mind is both raised and moulded in its prayers if it forsakes the consideration of earthly and material things so far as the condition of its purity may carry it forward, and enable it with the inner eyes of the soul to see Jesus either still in His humility and in the flesh, or glorified and coming in the glory of His Majesty: for those cannot see Jesus coming in His Kingdom who are still kept back in a sort of state of Jewish weakness, and cannot say with the Apostle: And if we have known Christ after the flesh, yet now we know Him so no more; 2 Corinthians 5:16 but only those can look with purest eyes on His Godhead, who rise with Him from low and earthly works and thoughts and go apart in the lofty mountain of solitude which is free from the disturbance of all earthly thoughts and troubles, and secure from the interference of all sins, and being exalted by pure faith and the heights of virtue reveals the glory of His Face and the image of His splendour to those who are able to look on Him with pure eyes of the soul. But Jesus is seen as well by those who live in towns and villages and hamlets, i.e., who are occupied in practical affairs and works, but not with the same brightness with which He appeared to those who can go up with Him into the aforesaid mount of virtues, i.e., Peter, James, and John. For so in solitude He appeared to Moses and spoke with Elias. And as our Lord wished to establish this and to leave us examples of perfect purity, although He Himself, the very fount of inviolable sanctity, had no need of external help and the assistance of solitude in order to secure it (for the fullness of purity could not be soiled by any stain from crowds, nor could He be contaminated by intercourse with men, who cleanses and sanctifies all things that are polluted) yet still He retired into the mountain alone to pray, thus teaching us by the example of His retirement that if we too wish to approach God with a pure and spotless affection of heart, we should also retire from all the disturbance and confusion of crowds, so that while still living in the body we may manage in some degree to adapt ourselves to some likeness of that bliss which is promised hereafter to the saints, and that God may be to us all in all. 1 Corinthians 15:28

What constitutes our final goal and perfect blessedness.

What constitutes our end and perfect bliss.

For then that prayer of our Savior will be perfectly fulfilled in us—the prayer He prayed for His disciples to the Father, saying that the love with which You loved Me may be in them and they in us; and again: that they all may be one as You, Father, in Me and I in You, that they also may be one in us. This happens when that perfect love of God, with which He first loved us, has passed into the feelings of our heart as well, through the fulfillment of this prayer of the Lord, which we believe cannot possibly be ineffectual. And this will come to pass when God is all our love, and every desire and wish and effort, every thought of ours, and all our life and words and breath. Then that unity which already exists between the Father and the Son, and the Son and the Father, will be poured out into our hearts and minds, so that just as He loves us with a pure and genuine and unbreakable love, we also may be joined to Him by a lasting and inseparable affection. We will be so united to Him that whatever we breathe or think or speak is God. As I say, we will reach that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: that they all may be one as we are one, I in them and You in Me, that they also may be made perfect in one; and again: Father, those whom You have given Me, I will that where I am, they may also be with Me. This, then, ought to be the goal of the solitary; this should be his whole aim—that it may be granted to him to possess even in the body an image of future blessedness, and that he may begin in this world to have a kind of foretaste or pledge of that heavenly life and glory. This, I say, is the end of all perfection: that the mind, purged from all fleshly desires, may daily be lifted toward spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer.

For then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying that the love wherewith You loved Me may be in them and they in us; and again: that they all may be one as You, Father, in Me and I in You, that they also may be one in us, when that perfect love of God, wherewith He first loved us 1 John 4:16 has passed into the feelings of our heart as well, by the fulfilment of this prayer of the Lord which we believe cannot possibly be ineffectual. And this will come to pass when God shall be all our love, and every desire and wish and effort, every thought of ours, and all our life and words and breath, and that unity which already exists between the Father and the Son, and the Son and the Father, has been shed abroad in our hearts and minds, so that as He loves us with a pure and unfeigned and indissoluble love, so we also may be joined to Him by a lasting and inseparable affection, since we are so united to Him that whatever we breathe or think, or speak is God, since, as I say, we attain to that end of which we spoke before, which the same Lord in His prayer hopes may be fulfilled in us: that they all may be one as we are one, I in them and You in Me, that they also may be made perfect in one; and again: Father, those whom You have given Me, I will that where I am, they may also be with Me. John 17:22-24 This then ought to be the destination of the solitary, this should be all his aim that it may be vouchsafed to him to possess even in the body an image of future bliss, and that he may begin in this world to have a foretaste of a sort of earnest of that celestial life and glory. This, I say, is the end of all perfection, that the mind purged from all carnal desires may daily be lifted towards spiritual things, until the whole life and all the thoughts of the heart become one continuous prayer.

A question about the training in perfection through which we can achieve continuous recollection of God.

A question on the training in perfection by which we can arrive at perpetual recollection of God.

Germanus: Our bewilderment at our wondering awe from the previous Conference, which brought us back again, grows even greater. For the more we are fired with desire for perfect bliss by the urgings of this teaching, the more we fall back into despair, since we do not know how to seek or obtain training for such lofty heights. Therefore we beg you to allow us patiently (for this may require a good deal of explanation and unfolding) to explain what we had begun to consider at length in meditation while sitting in our cell. We know your holiness is not at all troubled by the weaknesses of the immature, which should be openly presented for this very reason: so that what is wrong in them may be corrected. Our thinking is that the perfection of any art or system of training must begin with simple rudiments and grow accustomed first to somewhat easy and gentle beginnings, so that being nourished and trained little by little by a kind of reasonable milk, it may grow up and gradually, step by step, rise from the lowest depths to the heights. When by these means it has entered upon the plainer principles and, so to speak, passed through the gates of entry to the profession, it will then arrive without difficulty at the inmost shrine and lofty heights of perfection. For how could any boy manage to pronounce the simplest combination of syllables unless he had first carefully learned the letters of the alphabet? Or how can anyone learn to read quickly who is still unable to connect together short and simple sentences? And by what means will one who is poorly instructed in grammar attain eloquence in rhetoric or the knowledge of philosophy? Therefore, for this highest learning also, by which we are taught to cleave to God, I have no doubt that there are certain foundations of the system that must first be firmly laid, after which the towering heights of perfection may be built and raised upon them. And we have a slight idea that these are its first principles: namely, that we should first learn by what meditations God may be grasped and contemplated, and next that we should manage to keep a very firm hold on this topic, whatever it is, which we do not doubt is the height of all perfection. Therefore we want you to show us some material for this recollection, by which we may conceive and always keep the idea of God in the mind, so that by always keeping it before our eyes, when we find that we have drifted away from Him, we may at once be able to recover ourselves and return there and succeed in laying hold of it again without any delay from wandering around the subject and searching for it. For it happens that when we have wandered away from our spiritual contemplations and have come back to ourselves as if waking from a deadly sleep, and, being thoroughly roused, look for the subject matter by which we may be able to revive that spiritual recollection which has been destroyed, we are hindered by the delay of the actual search before we find it and are once more drawn aside from our effort, and before the spiritual insight is achieved, the purpose of heart that had been conceived has disappeared. This trouble is certain to happen to us because we do not keep something specific firmly set before our eyes like some principle to which the wandering thoughts may be recalled after many digressions and varied excursions, and, if I may use the expression, after long storms enter a quiet haven. And so it comes to pass that as the mind is constantly hindered by this lack of knowledge and difficulty and is always tossed about vaguely and, as if intoxicated, among various matters, it cannot even retain firm hold for any length of time on anything spiritual that has occurred to it by chance rather than by deliberate purpose. While it is always receiving one thing after another, it does not notice either their beginning and origin or even their end.

Germanus: The extent of our bewilderment at our wondering awe at the former Conference, because of which we came back again, increases still more. For in proportion as by the incitements of this teaching we are fired with the desire of perfect bliss, so do we fall back into greater despair, as we know not how to seek or obtain training for such lofty heights. Wherefore we entreat that you will patiently allow us (for it must perhaps be set forth and unfolded with a good deal of talk) to explain what while sitting in the cell we had begun to revolve in a lengthy meditation, although we know that your holiness is not at all troubled by the infirmities of the weak, which even for this reason should be openly set forth, that what is out of place in them may receive correction. Our notion then is that the perfection of any art or system of training must begin with some simple rudiments, and grow accustomed first to somewhat easy and tender beginnings, so that being nourished and trained little by little by a sort of reasonable milk, it may grow up and so by degrees and step by step mount up from the lowest depths to the heights: and when by these means it has entered on the plainer principles and so to speak passed the gates of the entrance of the profession, it will consequently arrive without difficulty at the inmost shrine and lofty heights of perfection. For how could any boy manage to pronounce the simplest union of syllables unless he had first carefully learned the letters of the alphabet? Or how can any one learn to read quickly, who is still unfit to connect together short and simple sentences? But by what means will one who is ill instructed in the science of grammar attain eloquence in rhetoric or the knowledge of philosophy? Wherefore for this highest learning also, by which we are taught even to cleave to God, I have no doubt that there are some foundations of the system, which must first be firmly laid and afterwards the towering heights of perfection may be placed and raised upon them. And we have a slight idea that these are its first principles; viz., that we should first learn by what meditations God may be grasped and contemplated, and next that we should manage to keep a very firm hold of this topic whatever it is which we do not doubt is the height of all perfection. And therefore we want you to show us some material for this recollection, by which we may conceive and ever keep the idea of God in the mind, so that by always keeping it before our eyes, when we find that we have dropped away from Him, we may at once be able to recover ourselves and return there and may succeed in laying hold of it again without any delay from wandering around the subject and searching for it. For it happens that when we have wandered away from our spiritual speculations and have come back to ourselves as if waking from a deadly sleep, and, being thoroughly roused, look for the subject matter, by which we may be able to revive that spiritual recollection which has been destroyed, we are hindered by the delay of the actual search before we find it, and are once more drawn aside from our endeavour, and before the spiritual insight is brought about, the purpose of heart which had been conceived, has disappeared. And this trouble is certain to happen to us for this reason because we do not keep something special firmly set before our eyes like some principle to which the wandering thoughts may be recalled after many digressions and varied excursions; and, if I may use the expression, after long storms enter a quiet haven. And so it comes to pass that as the mind is constantly hindered by this want of knowledge and difficulty, and is always tossed about vaguely, and as if intoxicated, among various matters, and cannot even retain firm hold for any length of time of anything spiritual which has occurred to it by chance rather than of set purpose: while, as it is always receiving one thing after another, it does not notice either their beginning and origin or even their end.

The answer concerning the effectiveness of understanding that is gained through experience.

The answer on the efficacy of understanding, which is gained by experience.

Isaac: Your careful and detailed inquiry shows that you have very nearly reached purity. No one would be able even to ask questions about these matters—I won't even mention looking inward and making distinctions—except someone who had been driven to explore the depths of such questions through diligent and effective mental discipline and watchful concern, and whom the constant pursuit of a well-ordered life had taught through practical experience to seek entrance to this purity and knock at its doors. And so, as I see you not merely standing before the doors of that true prayer we have been discussing, but actually touching its inner chambers and innermost parts with the hands of experience, as it were, and already grasping some portions of it, I don't think I will have any difficulty now introducing you into what I might call its entrance hall, so that you may explore its inner spaces as the Lord directs. Nor do I think you will be prevented from investigating what is shown to you by any obstacles or difficulties. For someone who carefully recognizes what he ought to ask about is close to understanding, and someone who begins to understand how ignorant he is is not far from knowledge. Therefore I am not afraid of being accused of betraying secrets or of carelessness if I reveal what I held back from discussing in my earlier discourse on the perfection of prayer, since I believe that its meaning was meant to be explained to us who are engaged with this subject and matter even without the help of my words, through the grace of God.

Isaac: Your minute and subtle inquiry affords an indication of purity being very nearly reached. For no one would be able even to make inquiries on these matters, I will not say to look within and discriminate — except one who had been urged to sound the depths of such questions by careful and effectual diligence of mind, and watchful anxiety, and one whom the constant aim after a well controlled life had taught by practical experience to attempt the entrance to this purity and to knock at its doors. And therefore as I see you, I will not say, standing before the doors of that true prayer of which we have been speaking, but touching its inner chambers and inward parts as it were with the hands of experience, and already laying hold of some parts of it, I do not think that I shall find any difficulty in introducing you now within what I may call its hall, for you to roam about its recesses, as the Lord may direct; nor do I think that you will be hindered from investigating what is to be shown you by any obstacles or difficulties. For he is next door to understanding who carefully recognizes what he ought to ask about, nor is he far from knowledge, who begins to understand how ignorant he is. And therefore I am not afraid of the charge of betraying secrets, and of levity, if I divulge what when speaking in my former discourse on the perfection of prayer I had kept back from discussing, as I think that its force was to be explained to us who are occupied with this subject and interest even without the aid of my words, by the grace of God.

On the practice of continual prayer.

Of the method of continual prayer.

Therefore, following that system which you excellently compared to teaching children (who can only learn the first lessons of the alphabet and recognize the shapes of letters, and trace their forms with a steady hand if they have, through copies and patterns carefully impressed on wax, become accustomed to reproduce their shapes by constantly looking at them and imitating them daily), we must also give you the pattern of this spiritual contemplation. You should always fix your gaze on it with the utmost steadiness, and both learn to consider it profitably in unbroken continuance, and also manage through its practice and meditation to climb to an even loftier insight. This formula, then, shall be proposed to you concerning the system you desire and concerning prayer, which every monk in his progress toward continual remembrance of God is accustomed to ponder, ceaselessly turning it over in his heart, having cast off all kinds of other thoughts. For he cannot possibly keep hold of it unless he has freed himself from all bodily cares and anxieties. And just as this was delivered to us by a few of those who remained of the oldest fathers, so it is divulged by us only to a very few and to those who are truly eager. And so for maintaining continual remembrance of God, this devout formula is to be ever set before you: O God, make speed to save me; O Lord, make haste to help me. For this verse has not unreasonably been selected from all of Scripture for this purpose. It embraces all the feelings that can be implanted in human nature, and can be fittingly and satisfactorily adapted to every condition and all assaults. Since it contains an invocation of God against every danger, it contains humble and devout confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one's own weakness, confidence in the answer, and the assurance of a present and ever ready help. For one who is constantly calling on his protector is certain that He is always at hand. It contains the warmth of love and charity, it contains awareness of the plots and a dread of the enemies, from which one who sees himself day and night hemmed in by them confesses that he cannot be set free without the aid of his defender. This verse is an impregnable wall for all who are laboring under the attacks of demons, as well as an impenetrable coat of mail and a strong shield. It does not allow those who are in a state of moroseness and anxiety of mind, or depressed by sadness or all kinds of thoughts, to despair of saving remedies, as it shows that He who is invoked is ever looking on at our struggles and is not far from His suppliants. It warns us whose lot is spiritual success and delight of heart that we ought not to be at all elated or puffed up by our happy condition, which it assures us cannot last without God as our protector, while it implores Him not only always but even speedily to help us. This verse, I say, will be found helpful and useful to every one of us in whatever condition we may be. For one who always and in all matters wants to be helped shows that he needs the assistance of God not only in sorrowful or hard matters but also equally in prosperous and happy ones, that he may be delivered from the one and also made to continue in the other, as he knows that in both of them human weakness is unable to endure without His assistance. I am affected by the passion of gluttony. I desire food of which the desert knows nothing, and in the barren desert there are wafted to me smells of royal delicacies and I find that even against my will I am drawn to long for them. I must at once say: O God, make speed to save me; O Lord, make haste to help me. I am tempted to eat before the hour fixed for supper, or I am trying with great sorrow of heart to keep to the limits of the right and regular meager fare. I must cry out with groans: O God, make speed to save me; O Lord, make haste to help me. Weakness of the stomach hinders me when I want severer fasts on account of the assaults of the flesh, or dryness of the bowels and constipation frightens me. In order that my wishes may be fulfilled, or else that the fire of carnal lust may be quenched without the remedy of a stricter fast, I must pray: O God, make speed to save me; O Lord, make haste to help me. When I come to supper at the bidding of the proper hour, I loathe taking food and am prevented from eating anything to satisfy the requirements of nature. I must cry with a sigh: O God, make speed to save me; O Lord, make haste to help me. When I want for the sake of steadfastness of heart to apply myself to reading, a headache interferes and stops me, and at the third hour sleep glues my head to the sacred page, and I am forced either to overstep or to anticipate the time assigned to rest; and finally an overpowering desire to sleep forces me to cut short the canonical rule for service in the Psalms. In the same way I must cry out: O God, make speed to save me; O Lord, make haste to help me. Sleep is withdrawn from my eyes, and for many nights I find myself wearied out with sleeplessness caused by the devil, and all repose and rest by night is kept away from my eyelids. I must sigh and pray: O God, make speed to save me; O Lord, make haste to help me. While I am still in the midst of a struggle with sin, suddenly an irritation of the flesh affects me and tries by a pleasant sensation to draw me to consent while in my sleep. In order that a raging fire from without may not burn up the fragrant blossoms of chastity, I must cry out: O God, make speed to save me; O Lord, make haste to help me. I feel that the incentive to lust is removed, and that the heat of passion has died away in my members. In order that this good condition acquired, or rather that this grace of God, may continue still longer or forever with me, I must earnestly say: O God, make speed to save me; O Lord, make haste to help me. I am disturbed by the pangs of anger, covetousness, gloominess, and driven to disturb the peaceful state in which I was and which was dear to me. In order that I may not be carried away by raging passion into the bitterness of gall, I must cry out with deep groans: O God, make speed to save me; O Lord, make haste to help me. I am tried by being puffed up by accidie (despondency), vainglory, and pride, and my mind with subtle thoughts flatters itself somewhat on account of the coldness and carelessness of others. In order that this dangerous suggestion of the enemy may not get the mastery over me, I must pray with all contrition of heart: O God, make speed to save me; O Lord, make haste to help me. I have gained the grace of humility and simplicity, and by continually mortifying my spirit have gotten rid of the swellings of pride. In order that the foot of pride may not again come against me, and the hand of the sinner disturb me, and that I may not be more seriously damaged by elation at my success, I must cry with all my might: O God, make speed to save me; O Lord, make haste to help me. I am on fire with innumerable and various wanderings of soul and shiftiness of heart, and cannot collect my scattered thoughts, nor can I even pour forth my prayer without interruption and images of vain figures and the recollection of conversations and actions, and I feel myself tied down by such dryness and barrenness that I feel I cannot give birth to any offspring in the shape of spiritual ideas. In order that it may be granted to me to be set free from this wretched state of mind, from which I cannot extricate myself by any number of sighs and groans, I must surely cry out: O God, make speed to save me; O Lord, make haste to help me. Again, I feel that by the visitation of the Holy Spirit I have gained purpose of soul, steadfastness of thought, keenness of heart, together with an ineffable joy and transport of mind, and in the abundance of spiritual feelings I have perceived by a sudden illumination from the Lord an abundant revelation of most holy ideas which were formerly altogether hidden from me. In order that it may be granted to me to linger for a longer time in them, I must often and anxiously exclaim: O God, make speed to save me; O Lord, make haste to help me. Encompassed by nightly horrors of devils I am agitated and am disturbed by the appearances of unclean spirits, my very hope of life and salvation is withdrawn by the horror of fear. Flying to the safe refuge of this verse, I will cry out with all my might: O God, make speed to save me; O Lord, make haste to help me. Again, when I have been restored by the

Wherefore in accordance with that system, which you admirably compared to teaching children (who can only take in the first lessons on the alphabet and recognize the shapes of the letters, and trace out their characters with a steady hand if they have, by means of some copies and shapes carefully impressed on wax, got accustomed to express their figures, by constantly looking at them and imitating them daily), we must give you also the form of this spiritual contemplation, on which you may always fix your gaze with the utmost steadiness, and both learn to consider it to your profit in unbroken continuance, and also manage by the practice of it and by meditation to climb to a still loftier insight. This formula then shall be proposed to you of this system, which you want, and of prayer, which every monk in his progress towards continual recollection of God, is accustomed to ponder, ceaselessly revolving it in his heart, having got rid of all kinds of other thoughts; for he cannot possibly keep his hold over it unless he has freed himself from all bodily cares and anxieties. And as this was delivered to us by a few of those who were left of the oldest fathers, so it is only divulged by us to a very few and to those who are really keen. And so for keeping up continual recollection of God this pious formula is to be ever set before you. O God, make speed to save me: O Lord, make haste to help me, for this verse has not unreasonably been picked out from the whole of Scripture for this purpose. For it embraces all the feelings which can be implanted in human nature, and can be fitly and satisfactorily adapted to every condition, and all assaults. Since it contains an invocation of God against every danger, it contains humble and pious confession, it contains the watchfulness of anxiety and continual fear, it contains the thought of one's own weakness, confidence in the answer, and the assurance of a present and ever ready help. For one who is constantly calling on his protector, is certain that He is always at hand. It contains the glow of love and charity, it contains a view of the plots, and a dread of the enemies, from which one, who sees himself day and night hemmed in by them, confesses that he cannot be set free without the aid of his defender. This verse is an impregnable wall for all who are labouring under the attacks of demons, as well as impenetrable coat of mail and a strong shield. It does not suffer those who are in a state of moroseness and anxiety of mind, or depressed by sadness or all kinds of thoughts to despair of saving remedies, as it shows that He, who is invoked, is ever looking on at our struggles and is not far from His suppliants. It warns us whose lot is spiritual success and delight of heart that we ought not to be at all elated or puffed up by our happy condition, which it assures us cannot last without God as our protector, while it implores Him not only always but even speedily to help us. This verse, I say, will be found helpful and useful to every one of us in whatever condition we may be. For one who always and in all matters wants to be helped, shows that he needs the assistance of God not only in sorrowful or hard matters but also equally in prosperous and happy ones, that he may be delivered from the one and also made to continue in the other, as he knows that in both of them human weakness is unable to endure without His assistance. I am affected by the passion of gluttony. I ask for food of which the desert knows nothing, and in the squalid desert there are wafted to me odours of royal dainties and I find that even against my will I am drawn to long for them. I must at once say: O God, make speed to save me: O Lord, make haste to help me. I am incited to anticipate the hour fixed for supper, or I am trying with great sorrow of heart to keep to the limits of the right and regular meagre fare. I must cry out with groans: O God, make speed to save me: O Lord, make haste to help me. Weakness of the stomach hinders me when wanting severer fasts, on account of the assaults of the flesh, or dryness of the belly and constipation frightens me. In order that effect may be given to my wishes, or else that the fire of carnal lust may be quenched without the remedy of a stricter fast, I must pray: O God, make speed to save me: O Lord, make haste to help me. When I come to supper, at the bidding of the proper hour I loathe taking food and am prevented from eating anything to satisfy the requirements of nature: I must cry with a sigh: O God, make speed to save me: O Lord, make haste to help me. When I want for the sake of steadfastness of heart to apply myself to reading a headache interferes and stops me, and at the third hour sleep glues my head to the sacred page, and I am forced either to overstep or to anticipate the time assigned to rest; and finally an overpowering desire to sleep forces me to cut short the canonical rule for service in the Psalms: in the same way I must cry out: O God, make speed to save me: O Lord, make haste to help me. Sleep is withdrawn from my eyes, and for many nights I find myself wearied out with sleeplessness caused by the devil, and all repose and rest by night is kept away from my eyelids; I must sigh and pray: O God, make speed to save me: O Lord, make haste to help me. While I am still in the midst of a struggle with sin suddenly an irritation of the flesh affects me and tries by a pleasant sensation to draw me to consent while in my sleep. In order that a raging fire from without may not burn up the fragrant blossoms of chastity, I must cry out: O God, make speed to save me: O Lord, make haste to help me. I feel that the incentive to lust is removed, and that the heat of passion has died away in my members: In order that this good condition acquired, or rather that this grace of God may continue still longer or forever with me, I must earnestly say: O God, make speed to save me: O Lord, make haste to help me. I am disturbed by the pangs of anger, covetousness, gloominess, and driven to disturb the peaceful state in which I was, and which was dear to me: In order that I may not be carried away by raging passion into the bitterness of gall, I must cry out with deep groans: O God, make speed to save me: O Lord, make haste to help me. I am tried by being puffed up by accidie, vainglory, and pride, and my mind with subtle thoughts flatters itself somewhat on account of the coldness and carelessness of others: In order that this dangerous suggestion of the enemy may not get the mastery over me, I must pray with all contrition of heart: O God, make speed to save me: O Lord, make haste to help me. I have gained the grace of humility and simplicity, and by continually mortifying my spirit have got rid of the swellings of pride: In order that the foot of pride may not again come against me, and the hand of the sinner disturb me, and that I may not be more seriously damaged by elation at my success, I must cry with all my might, O God, make speed to save me: O Lord, make haste to help me. I am on fire with innumerable and various wanderings of soul and shiftiness of heart, and cannot collect my scattered thoughts, nor can I even pour forth my prayer without interruption and images of vain figures, and the recollection of conversations and actions, and I feel myself tied down by such dryness and barrenness that I feel I cannot give birth to any offspring in the shape of spiritual ideas: In order that it may be vouchsafed to me to be set free from this wretched state of mind, from which I cannot extricate myself by any number of sighs and groans, I must full surely cry out: O God, make speed to save me: O Lord, make haste to help me. Again, I feel that by the visitation of the Holy Spirit I have gained purpose of soul, steadfastness of thought, keenness of heart, together with an ineffable joy and transport of mind, and in the exuberance of spiritual feelings I have perceived by a sudden illumination from the Lord an abounding revelation of most holy ideas which were formerly altogether hidden from me: In order that it may be vouchsafed to me to linger for a longer time in them I must often and anxiously exclaim: O God, make speed to save me: O Lord, make haste to help me. Encompassed by nightly horrors of devils I am agitated, and am disturbed by the appearances of unclean spirits, my very hope of life and salvation is withdrawn by the horror of fear. Flying to the safe refuge of this verse, I will cry out with all my might: O God, make speed to save me: O Lord, make haste to help me. Again, when I have been restored by the Lord's consolation, and, cheered by His coming, feel myself encompassed as if by countless thousands of angels, so that all of a sudden I can venture to seek the conflict and provoke a battle with those whom a while ago I dreaded worse than death, and whose touch or even approach I felt with a shudder both of mind and body: In order that the vigour of this courage may, by God's grace, continue in me still longer, I must cry out with all my powers: O God, make speed to save me: O Lord, make haste to help me. We must then ceaselessly and continuously pour forth the prayer of this verse, in adversity that we may be delivered, in prosperity that we may be preserved and not puffed up. Let the thought of this verse, I tell you, be conned over in your breast without ceasing. Whatever work you are doing, or office you are holding, or journey you are going, do not cease to chant this. When you are going to bed, or eating, and in the last necessities of nature, think on this. This thought in your heart maybe to you a saving formula, and not only keep you unharmed by all attacks of devils, but also purify you from all faults and earthly stains, and lead you to that invisible and celestial contemplation, and carry you on to that ineffable glow of prayer, of which so few have any experience. Let sleep come upon you still considering this verse, till having been moulded by the constant use of it, you grow accustomed to repeat it even in your sleep. When you wake let it be the first thing to come into your mind, let it anticipate all your waking thoughts, let it when you rise from your bed send you down on your knees, and thence send you forth to all your work and business, and let it follow you about all day long. This you should think about, according to the Lawgiver's charge, at home and walking forth on a journey, Deuteronomy 6:7 sleeping and waking. This you should write on the threshold and door of your mouth, this you should place on the walls of your house and in the recesses of your heart so that when you fall on your knees in prayer this may be your chant as you kneel, and when you rise up from it to go forth to all the necessary business of life it may be your constant prayer as you stand.

Concerning the perfection of prayer that we can attain through the method that has been described.

Of the perfection of prayer to which we can rise by the system described.

This, this is the formula that the mind should unceasingly cling to until, strengthened by constant use of it and by continual meditation, it casts off and rejects the rich and abundant material of all kinds of thoughts and restricts itself to the poverty of this single verse. In this way it arrives with ready ease at that gospel beatitude which holds first place among the other beatitudes, for He says, Blessed are the poor in spirit, for theirs is the kingdom of heaven. The one who becomes grandly poor through poverty of this kind will fulfill the prophet's saying: The poor and needy shall praise the name of the Lord. Indeed, what greater or holier poverty can there be than that of someone who, knowing he has no defense and no strength of his own, asks for daily help from another's generosity? Aware that every single moment his life and livelihood depend on divine assistance, he rightly declares himself the Lord's dependent and cries to Him daily in prayer: But I am poor and needy: the Lord helps me. And so through God's own illumination he rises to that manifold knowledge of Him and begins from then on to be nourished on more sublime and still more sacred mysteries, in accordance with the prophet's words: The high hills are a refuge for the stags, the rocks for the hedgehogs. This is very appropriately applied in the sense we have given, because whoever continues in simplicity and innocence is not harmful or offensive to anyone. Being content with his own simple condition, he simply tries to defend himself from being spoiled by his enemies and becomes a kind of spiritual hedgehog, protected by the continual shield of that gospel rock. That is, being sheltered by the recollection of the Lord's passion and by ceaseless meditation on the verse given above, he escapes the snares of his opposing enemies. We read of these spiritual hedgehogs in Proverbs as follows: And the hedgehogs are a feeble folk, who have made their homes in the rocks. Indeed, what is feebler than a Christian, what weaker than a monk, who is not only forbidden any vengeance for wrongs done to him but is actually not allowed to let even a slight and silent feeling of irritation spring up within him? But whoever advances from this condition and not only secures the simplicity of innocence but is also shielded by the virtue of discretion becomes a destroyer of deadly serpents and has Satan crushed beneath his feet. By his quickness of mind he corresponds to the figure of the discerning stag, and this person will feed on the mountains of the prophets and Apostles—that is, on their highest and loftiest mysteries. Thriving continually on this pasture, he will take into himself all the thoughts of the Psalms and will begin to sing them in such a way that he utters them with the deepest emotion of heart, not as if they were the compositions of the Psalmist but rather as if they were his own utterances and his very own prayer. He will certainly take them as directed at himself and will recognize that their words were not only fulfilled formerly by or in the person of the prophet, but that they are fulfilled and carried out daily in his own case. For then the Holy Scriptures lie open to us with greater clearness, and as it were their very veins and marrow are exposed, when our experience not only perceives but actually anticipates their meaning, and the sense of the words is revealed to us not by an exposition of them but by practical proof. For if we have experience of the very state of mind in which each Psalm was sung and written, we become like their authors and anticipate the meaning rather than follow it. That is, grasping the force of the words before we really know them, we remember what has happened to us and what is happening in daily assaults when the thoughts of them come over us. While we sing them we call to mind all that our carelessness has brought upon us, or our earnestness has secured, or divine Providence has granted, or the promptings of the enemy have deprived us of, or slippery and subtle forgetfulness has carried off, or human weakness has brought about, or thoughtless ignorance has cheated us of. For we find all these feelings expressed in the Psalms, so that by seeing whatever happens as in a very clear mirror, we understand it better. Instructed by our feelings as our teachers, we grasp it as something not merely heard but actually seen, and as if it were not committed to memory but implanted in the very nature of things, we are affected from the very bottom of the heart. We get at its meaning not by reading the text but by experience anticipating it. And so our mind will reach that incorruptible prayer which our former treatise, as the Lord graciously granted, rose to in the scheme of our Conference. This prayer is not merely free from gazing on any image but is actually distinguished by the use of no words or utterances. With the purpose of the mind all on fire, it is produced through ecstasy of heart by some unaccountable keenness of spirit, and the mind being thus affected without the aid of the senses or any visible material pours it forth to God with groanings and sighs that cannot be uttered.

This, this is the formula which the mind should unceasingly cling to until, strengthened by the constant use of it and by continual meditation, it casts off and rejects the rich and full material of all manner of thoughts and restricts itself to the poverty of this one verse, and so arrives with ready ease at that beatitude of the gospel, which holds the first place among the other beatitudes: for He says Blessed are the poor in spirit, for theirs is the kingdom of heaven. Matthew 5:3 And so one who becomes grandly poor by a poverty of this sort will fulfil this saying of the prophet: The poor and needy shall praise the name of the Lord. And indeed what greater or holier poverty can there be than that of one who knowing that he has no defense and no strength of his own, asks for daily help from another's bounty, and as he is aware that every single moment his life and substance depend on Divine assistance, professes himself not without reason the Lord's bedesman, and cries to Him daily in prayer: But I am poor and needy: the Lord helps me. And so by the illumination of God Himself he mounts to that manifold knowledge of Him and begins henceforward to be nourished on sublimer and still more sacred mysteries, in accordance with these words of the prophet: The high hills are a refuge for the stags, the rocks for the hedgehogs, which is very fairly applied in the sense we have given, because whosoever continues in simplicity and innocence is not injurious or offensive to any one, but being content with his own simple condition endeavours simply to defend himself from being spoiled by his foes, and becomes a sort of spiritual hedgehog and is protected by the continual shield of that rock of the gospel, i.e., being sheltered by the recollection of the Lord's passion and by ceaseless meditation on the verse given above he escapes the snares of his opposing enemies. And of these spiritual hedgehogs we read in Proverbs as follows: And the hedgehogs are a feeble folk, who have made their homes in the rocks. And indeed what is feebler than a Christian, what is weaker than a monk, who is not only not permitted any vengeance for wrongs done to him but is actually not allowed to suffer even a slight and silent feeling of irritation to spring up within? But whoever advances from this condition and not only secures the simplicity of innocence, but is also shielded by the virtue of discretion, becomes an exterminator of deadly serpents, and has Satan crushed beneath his feet, and by his quickness of mind answers to the figure of the reasonable stag, this man will feed on the mountains of the prophets and Apostles, i.e., on their highest and loftiest mysteries. And thriving on this pasture continually, he will take in to himself all the thoughts of the Psalms and will begin to sing them in such a way that he will utter them with the deepest emotion of heart not as if they were the compositions of the Psalmist, but rather as if they were his own utterances and his very own prayer; and will certainly take them as aimed at himself, and will recognize that their words were not only fulfilled formerly by or in the person of the prophet, but that they are fulfilled and carried out daily in his own case. For then the Holy Scriptures lie open to us with greater clearness and as it were their very veins and marrow are exposed, when our experience not only perceives but actually anticipates their meaning, and the sense of the words is revealed to us not by an exposition of them but by practical proof. For if we have experience of the very state of mind in which each Psalm was sung and written, we become like their authors and anticipate the meaning rather than follow it, i.e., gathering the force of the words before we really know them, we remember what has happened to us, and what is happening in daily assaults when the thoughts of them come over us, and while we sing them we call to mind all that our carelessness has brought upon us, or our earnestness has secured, or Divine Providence has granted or the promptings of the foe have deprived us of, or slippery and subtle forgetfulness has carried off, or human weakness has brought about, or thoughtless ignorance has cheated us of. For all these feelings we find expressed in the Psalms so that by seeing whatever happens as in a very clear mirror we understand it better, and so instructed by our feelings as our teachers we lay hold of it as something not merely heard but actually seen, and, as if it were not committed to memory, but implanted in the very nature of things, we are affected from the very bottom of the heart, so that we get at its meaning not by reading the text but by experience anticipating it. And so our mind will reach that incorruptible prayer to which in our former treatise, as the Lord vouchsafed to grant, the scheme of our Conference mounted, and this is not merely not engaged in gazing on any image, but is actually distinguished by the use of no words or utterances; but with the purpose of the mind all on fire, is produced through ecstasy of heart by some unaccountable keenness of spirit, and the mind being thus affected without the aid of the senses or any visible material pours it forth to God with groanings and sighs that cannot be uttered.

A question about how spiritual thoughts can be retained without losing them.

A question as to how spiritual thoughts can be retained without losing them.

Germanus: We think that you have not only described the system of spiritual discipline we asked about, but perfection itself, and you have done so with great clarity and openness. For what could be more perfect and sublime than to embrace the remembrance of God in such a brief meditation, and for it—dwelling on a single verse—to escape all the limitations of visible things and to contain the thoughts of all our prayers in one short phrase? Therefore we ask you to explain one thing that still remains: how can we keep a firm hold on this verse you have given us as a formula, so that just as we have been set free from trivial worldly thoughts by God's grace, we may also maintain a steady grasp on all spiritual ones?

Germanus: We think that you have described to us not only the system of this spiritual discipline for which we asked, but perfection itself; and this with great clearness and openness. For what can be more perfect and sublime than for the recollection of God to be embraced in so brief a meditation, and for it, dwelling on a single verse, to escape from all the limitations of things visible, and to comprise in one short word the thoughts of all our prayers. And therefore we beg you to explain to us one thing which still remains; viz., how we can keep firm hold of this verse which you have given us as a formula, in such a way that, as we have been by God's grace set free from the trifles of worldly thoughts, so we may also keep a steady grasp on all spiritual ones.

On the Lightness of Thoughts

On the lightness of thoughts.

When the mind has grasped the meaning of a passage in a Psalm, it unconsciously slips away, and without awareness or thought the mind moves on to a text from some other Scripture. And when it begins to consider this, before it has been thoroughly explored, the memory of some other passage suddenly arises and blocks out consideration of the previous subject. From this it is transferred to yet another passage by the arrival of some fresh thought, and the soul continually shifts from Psalm to Psalm and jumps from a passage in the Gospels to read one in the Epistles, and from there moves on to the prophetic writings, and then is carried to some spiritual history. In this way it wanders about vaguely and uncertainly through the whole body of the Scriptures, unable to reject or hold onto anything as it chooses, or to complete anything by fully considering and examining it. So it becomes only someone who touches or tastes spiritual meanings, not someone who authors and possesses them. And so the mind, being always light and wandering, is distracted even during worship by all sorts of things, as if it were intoxicated, and does not properly perform any duty. For instance, while it is praying, it is recalling some Psalm or passage of Scripture. While it is chanting, it is thinking about something else besides what the text of the Psalm itself contains. When it recites a passage of Scripture, it is thinking about something that needs to be done or remembering something that has been done. And in this way it takes in and rejects nothing in a disciplined and proper way, and seems to be driven about by random intrusions, without the power either to retain what it likes or to linger over it. Therefore it is good for us before everything else to learn how we can properly perform these spiritual duties and keep firm hold of this particular verse which you have given us as a formula, so that the rise and fall of our feelings may not be in a state of fluctuation from their own lightness, but may lie under our own control.

For when the mind has taken in the meaning of a passage in any Psalm, this insensibly slips away from it, and ignorantly and thoughtlessly it passes on to a text of some other Scripture. And when it has begun to consider this with itself, while it is still not thoroughly explored, the recollection of some other passage springs up, and shuts out the consideration of the former subject. From this too it is transferred to some other, by the entrance of some fresh consideration, and the soul always turns about from Psalm to Psalm and jumps from a passage in the Gospels to read one in the Epistles, and from this passes on to the prophetic writings, and thence is carried to some spiritual history, and so it wanders about vaguely and uncertainly through the whole body of the Scriptures, unable, as it may choose, either to reject or keep hold of anything, or to finish anything by fully considering and examining it, and so becomes only a toucher or taster of spiritual meanings, not an author and possessor of them. And so the mind, as it is always light and wandering, is distracted even in time of service by all sorts of things, as if it were intoxicated, and does not perform any office properly. For instance, while it is praying, it is recalling some Psalm or passage of Scripture. While it is chanting, it is thinking about something else besides what the text of the Psalm itself contains. When it repeats a passage of Scripture, it is thinking about something that has to be done, or remembering something that has been done. And in this way it takes in and rejects nothing in a disciplined and proper way, and seems to be driven about by random incursions, without the power either of retaining what it likes or lingering over it. It is then well for us before everything else to know how we can properly perform these spiritual offices, and keep firm hold of this particular verse which you have given us as a formula, so that the rise and fall of our feelings may not be in a state of fluctuation from their own lightness, but may lie under our own control.

The answer to how we can attain stability of heart or of thoughts.

The answer how we can gain stability of heart or of thoughts.

Isaac: Although in our earlier discussion on the nature of prayer I think enough was said on this subject, since you want me to repeat it, I will give you brief instruction on steadfastness of heart. There are three things that make an unstable heart steadfast: watchfulness, meditation, and prayer. Diligence in these things and constant attention to them will produce steadfast firmness of mind. But this cannot be achieved in any other way unless all the cares and anxieties of this present life have first been eliminated through tireless persistence in work dedicated not to greed but to the sacred purposes of the monastery, so that we may be able to fulfill the Apostle's command: Pray without ceasing. 1 Thessalonians 5:17 For someone prays too little if he is accustomed to pray only at the times when he kneels down. But someone never prays at all if, even while kneeling, he is distracted by all kinds of wandering thoughts. Therefore, what we want to be found doing when we are at our prayers, that is what we ought to be before the time of prayer. For at the time of prayer, the mind cannot help being affected by its previous condition, and while it is praying, it will either be lifted up to heavenly things or dragged down to earthly things by those thoughts in which it had been occupied before prayer.

Isaac: Although, in our former discussion on the character of prayer, enough was, as I think, said on this subject, yet as you want it repeated to you again, I will give you a brief instruction on steadfastness of heart. There are three things which make a shifting heart steadfast, watchings, meditation, and prayer, diligence in which and constant attention will produce steadfast firmness of mind. But this cannot be secured in any other way unless all cares and anxieties of this present life have been first got rid of by indefatigable persistence in work dedicated not to covetousness but to the sacred uses of the monastery, that we may thus be able to fulfil the Apostle's command: Pray without ceasing. 1 Thessalonians 5:17 For he prays too little, who is accustomed only to pray at the times when he bends his knees. But he never prays, who even while on his bended knees is distracted by all kinds of wanderings of heart. And therefore what we would be found when at our prayers, that we ought to be before the time of prayer. For at the time of its prayers the mind cannot help being affected by its previous condition, and while it is praying, will be either transported to things heavenly, or dragged down to earthly things by those thoughts in which it had been lingering before prayer.

This is how Abbot Isaac brought his Second Conference on the character of prayer to a close for us astonished listeners. We greatly admired his instruction on the consideration of that verse quoted above, which he gave as a kind of outline for beginners to hold onto, and we wanted to follow it very closely, thinking it would be a short and easy method. But we have found it even harder to observe than our old practice, in which we used to wander here and there through the whole body of Scripture in varied meditations without being bound by any chains of perseverance. It is therefore certain that no one is prevented from reaching perfection of heart by inability to read, nor does rustic simplicity hinder anyone from possessing purity of heart and mind, which is readily available to all, if only they will keep the thoughts of the mind safe and sound toward God through constant meditation on this verse.

Thus far did Abbot Isaac carry on his Second Conference on the character of Prayer to us astonished hearers; whose instruction on the consideration of that verse quoted above (which he gave as a sort of outline for beginners to hold) we greatly admired, and wished to follow very closely, as we fancied that it would be a short and easy method; but we have found it even harder to observe than that system of ours by which we used formerly to wander here and there in varied meditations through the whole body of the Scriptures without being tied by any chains of perseverance. It is then certain that no one is kept away from perfection of heart by not being able to read, nor is rustic simplicity any hindrance to the possession of purity of heart and mind, which lies close at hand for all, if only they will by constant meditation on this verse keep the thoughts of the mind safe and sound towards God.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE FIRST CONFERENCE OF ABBOT ISAAC: ON PRAYER.

THE FIRST CONFERENCE OF ABBOT ISAAC. ON PRAYER.

Introduction to the Conference.

Introduction to the Conference.

What was promised in the second book of the Institutes about continual and unceasing perseverance in prayer will now be fulfilled, with the Lord's help, through the Conferences of this Elder whom we are about to present: Abbot Isaac. Once these have been set forth, I believe I will have satisfied the instructions of Pope Castor of blessed memory, as well as your desires, O blessed Pope Leontius and holy brother Helladius. The length of the earlier part of this book may be excused, even though we tried not only to compress what needed to be told into a brief account, but also to pass over many points in silence—yet it has grown longer than we intended. For after beginning with a full discussion on various regulations, which we thought best to shorten for the sake of brevity, the blessed Isaac spoke these words at the conclusion.

What was promised in the second book of the Institutes on continual and unceasing perseverance in prayer, shall be by the Lord's help fulfilled by the Conferences of this Elder, whom we will now bring forward; viz., Abbot Isaac: and when these have been propounded I think that I shall have satisfied the commands of Pope Castor of blessed memory, and your wishes, O blessed Pope Leontius and holy brother Helladius, and the length of the book in its earlier part may be excused, though, in spite of our endeavour not only to compress what had to be told into a brief discourse, but also to pass over very many points in silence, it has been extended to a greater length than we intended. For having commenced with a full discourse on various regulations which we have thought it well to curtail for the sake of brevity, at the close the blessed Isaac spoke these words.

The words of Abbot Isaac on the nature of prayer.

The words of Abbot Isaac on the nature of prayer.

Every monk's goal and the perfection of his heart aims toward continual and unbroken perseverance in prayer, and, as far as human frailty permits, strives to acquire an immovable tranquility of mind and perpetual purity. For the sake of this, we seek tirelessly and constantly to practice all bodily labors as well as contrition of spirit. Between these two there exists a kind of reciprocal and inseparable union. For just as the perfection of prayer is the crown of the building of all virtues, so unless everything has been united and held together by this crown, it cannot possibly remain strong and stable. The lasting and continual calmness in prayer we are speaking of cannot be secured or completed without the virtues, and neither can those virtues that lay its foundations be fully gained without persistence in prayer. Therefore, we will not be able to properly discuss the effect of prayer, or in a brief discourse to penetrate to its main goal, which is acquired by laboring at all virtues, unless we first enumerate and discuss individually all those things that must either be rejected or secured for its sake. As the parable in the gospel teaches (Luke 14:28), whatever concerns the building of that spiritual and most lofty tower must be reckoned up and carefully considered beforehand. Yet these things, once prepared, will be of no use and will not allow the lofty height of perfection to be properly placed upon them unless we first undertake a clearing away of all faults, dig up the decayed and dead rubbish of the passions, and lay strong foundations of simplicity and humility on the solid and (so to speak) living soil of our breast—or rather, on that rock of the gospel (Luke 6:48). Built in this way, this tower of spiritual virtues will rise and be able to stand unmoved, raised to the utmost heights of heaven in full assurance of its stability. For if it rests on such foundations, then even though heavy storms of passions break over it, mighty torrents of persecutions beat against it like a battering ram, and a furious tempest of spiritual foes dash against and attack it, not only will no ruin overtake it, but the onslaught will not injure it even in the slightest degree.

The aim of every monk and the perfection of his heart tends to continual and unbroken perseverance in prayer, and, as far as it is allowed to human frailty, strives to acquire an immovable tranquillity of mind and a perpetual purity, for the sake of which we seek unweariedly and constantly to practise all bodily labours as well as contrition of spirit. And there is between these two a sort of reciprocal and inseparable union. For just as the crown of the building of all virtues is the perfection of prayer, so unless everything has been united and compacted by this as its crown, it cannot possibly continue strong and stable. For lasting and continual calmness in prayer, of which we are speaking, cannot be secured or consummated without them, so neither can those virtues which lay its foundations be fully gained without persistence in it. And so we shall not be able either to treat properly of the effect of prayer, or in a rapid discourse to penetrate to its main end, which is acquired by labouring at all virtues, unless first all those things which for its sake must be either rejected or secured, are singly enumerated and discussed, and, as the Parable in the gospel teaches, Luke 14:28 whatever concerns the building of that spiritual and most lofty tower, is reckoned up and carefully considered beforehand. But yet these things when prepared will be of no use nor allow the lofty height of perfection to be properly placed upon them unless a clearance of all faults be first undertaken, and the decayed and dead rubbish of the passions be dug up, and the strong foundations of simplicity and humility be laid on the solid and (so to speak) living soil of our breast, or rather on that rock of the gospel, Luke 6:48 and by being built in this way this tower of spiritual virtues will rise, and be able to stand unmoved, and be raised to the utmost heights of heaven in full assurance of its stability. For if it rests on such foundations, then though heavy storms of passions break over it, though mighty torrents of persecutions beat against it like a battering ram, though a furious tempest of spiritual foes dash against it and attack it, yet not only will no ruin overtake it, but the onslaught will not injure it even in the slightest degree.

How Pure and Sincere Prayer Can Be Attained

How pure and sincere prayer can be gained.

To offer prayer with the earnestness and purity that it requires, we must by all means follow these rules. First, all anxiety about physical things must be completely eliminated. Next, we must leave no room for not only the worry but even the memory of any business matters, and we must likewise set aside all gossip, empty and endless chatter, and joking around. Above all, anger and troubling gloominess must be entirely destroyed, and the deadly infection of physical lust and greed must be pulled out by the roots. So when these and similar faults, which are also visible to other people, are completely removed and cut off, and when the purification and cleansing we spoke of has first taken place—which comes about through pure simplicity and innocence—then first the secure foundations of deep humility must be laid, which will be able to support a tower reaching to heaven. Next, the spiritual structure of the virtues must be built upon these foundations, and the soul must be kept free from all conversation and from wandering thoughts, so that it may little by little begin to rise to the contemplation of God and to spiritual insight. For whatever our mind has been thinking about before the hour of prayer is certain to occur to us while we are praying through the activity of memory. Therefore, what we want to be like while we are praying, we ought to prepare ourselves to be before the time for prayer. For the mind in prayer is shaped by its previous condition, and when we apply ourselves to prayer, the images of the same actions and words and thoughts will dance before our eyes and make us either angry, as we were before, or gloomy, or recall our former lust and business, or make us shake with foolish laughter (which I am ashamed to mention) at some silly joke, or smile at some action, or fly back to our previous conversation. Therefore, if we do not want anything to haunt us while we are praying, we should be careful before our prayer to exclude it from the shrine of our heart, so that we may fulfill the Apostle's command: Pray without ceasing; and: In every place lifting up holy hands without wrath or disputing. Otherwise we will not be able to carry out that command unless our mind, purified from all stains of sin and devoted to virtue as to its natural good, feeds on the continual contemplation of Almighty God.

And therefore in order that prayer may be offered up with that earnestness and purity with which it ought to be, we must by all means observe these rules. First all anxiety about carnal things must be entirely got rid of; next we must leave no room for not merely the care but even the recollection of any business affairs, and in like manner also must lay aside all backbitings, vain and incessant chattering, and buffoonery; anger above all and disturbing moroseness must be entirely destroyed, and the deadly taint of carnal lust and covetousness be torn up by the roots. And so when these and such like faults which are also visible to the eyes of men, are entirely removed and cut off, and when such a purification and cleansing, as we spoke of, has first taken place, which is brought about by pure simplicity and innocence, then first there must be laid the secure foundations of a deep humility, which may be able to support a tower that shall reach the sky; and next the spiritual structure of the virtues must be built up upon them, and the soul kept free from all conversation and from roving thoughts that thus it may little by little begin to rise to the contemplation of God and to spiritual insight. For whatever our mind has been thinking of before the hour of prayer, is sure to occur to us while we are praying through the activity of the memory. Wherefore what we want to find ourselves like while we are praying, that we ought to prepare ourselves to be before the time for prayer. For the mind in prayer is formed by its previous condition, and when we are applying ourselves to prayer the images of the same actions and words and thoughts will dance before our eyes, and make us either angry, as in our previous condition, or gloomy, or recall our former lust and business, or make us shake with foolish laughter (which I am ashamed to speak of) at some silly joke, or smile at some action, or fly back to our previous conversation. And therefore if we do not want anything to haunt us while we are praying, we should be careful before our prayer, to exclude it from the shrine of our heart, that we may thus fulfill the Apostle's injunction: Pray without ceasing; and: In every place lifting up holy hands without wrath or disputing. For otherwise we shall not be able to carry out that charge unless our mind, purified from all stains of sin, and given over to virtue as to its natural good, feed on the continual contemplation of Almighty God.

The lightness of the soul, which may be compared to a wing or feather.

Of the lightness of the soul which may be compared to a wing or feather.

The soul's nature can be aptly compared to a very fine feather or very light wing. If such a feather has not been damaged or spoiled by any moisture falling on it from outside, it is carried upward almost naturally to the heights of heaven by the lightness of its nature and the help of the slightest breeze. But if it is weighed down by any moisture falling on it and soaking into it, it will not only fail to be carried into any aerial flights by its natural lightness, but will actually be dragged down to the depths of earth by the weight of the moisture it has absorbed. In the same way, our soul, if it is not weighed down by sins that cling to it, by worldly cares, or damaged by the moisture of harmful lusts, will be lifted up, as it were, by the natural blessing of its own purity and carried upward to the heights by the gentle breath of spiritual meditation. Leaving behind what is low and earthly, it will be transported to what is heavenly and invisible. This is why we are rightly warned by the Lord's command: "Take heed that your hearts be not weighed down by surfeiting and drunkenness and the cares of this world" (Luke 21:34). Therefore, if we want our prayers to reach not only the sky but what is beyond the sky, let us take care to restore our soul—cleansed from all earthly faults and purified from every stain—to its natural lightness, so that our prayer may rise to God unhindered by the weight of any sin.

For the nature of the soul is not inaptly compared to a very fine feather or very light wing, which, if it has not been damaged or affected by being spoilt by any moisture falling on it from without, is borne aloft almost naturally to the heights of heaven by the lightness of its nature, and the aid of the slightest breath: but if it is weighted by any moisture falling upon it and penetrating into it, it will not only not be carried away by its natural lightness into any aerial flights but will actually be borne down to the depths of earth by the weight of the moisture it has received. So also our soul, if it is not weighted with faults that touch it, and the cares of this world, or damaged by the moisture of injurious lusts, will be raised as it were by the natural blessing of its own purity and borne aloft to the heights by the light breath of spiritual meditation; and leaving things low and earthly will be transported to those that are heavenly and invisible. Wherefore we are well warned by the Lord's command: Take heed that your hearts be not weighed down by surfeiting and drunkenness and the cares of this world. Luke 21:34 And therefore if we want our prayers to reach not only the sky, but what is beyond the sky, let us be careful to reduce our soul, purged from all earthly faults and purified from every stain, to its natural lightness, that so our prayer may rise to God unchecked by the weight of any sin.

The ways in which our soul is weighed down.

Of the ways in which our soul is weighed down.

But we should notice the ways in which the Lord points out that the soul is weighed down: He did not mention adultery, fornication, murder, blasphemy, or robbery, which everyone knows to be deadly and damnable, but surfeiting and drunkenness, and the cares or anxieties of this world. People of this world are so far from avoiding or considering these damnable that some who (I am ashamed to say) even call themselves monks entangle themselves in these very activities as if they were harmless or useful. And though these three things, when literally indulged in, weigh down the soul and separate it from God and drag it down to earthly things, they are very easy to avoid, especially for us who are separated by such a great distance from all interaction with this world, and who never have anything to do with those visible cares and drunkenness and surfeiting. But there is another surfeiting which is no less dangerous, and a spiritual drunkenness which is harder to avoid, and a care and anxiety of this world which often ensnares us even after the complete renunciation of all our possessions, and abstinence from wine and all feasting, and even when we are living in solitude—and of such the prophet says: Awake, you that are drunk but not with wine; and another: Be astonished and wonder and stagger: be drunk and not with wine: be moved, but not with drunkenness. And of this drunkenness, the wine must consequently be what the prophet calls the fury of dragons, and from what root the wine comes you may hear: From the vineyard of Sodom, he says, is their vine, and their branches from Gomorrah. Would you also know about the fruit of that vine and the seed of that branch? Their grape is a grape of gall, theirs is a cluster of bitterness—for unless we are completely cleansed from all faults and abstaining from the surfeit of all passions, our heart will without drunkenness from wine and excess of any feasting be weighed down by a drunkenness and surfeiting that is still more dangerous. For that worldly cares can sometimes fall on us who engage in no actions of this world is clearly shown according to the rule of the Elders, who have laid down that anything which goes beyond the necessities of daily food and the unavoidable needs of the flesh belongs to worldly cares and anxieties—for example, if when a job bringing in one penny would satisfy the needs of our body, we try to extend it by longer toil and work in order to get two or three pennies; and when a covering of two tunics would be enough for our use both by night and day, we manage to become the owners of three or four; or when a hut containing one or two cells would be sufficient, in the pride of worldly ambition and greatness we build four or five cells, and these splendidly decorated and larger than our needs required, thus showing the passion of worldly lusts whenever we can.

But we should notice the ways in which the Lord points out that the soul is weighed down: for He did not mention adultery, or fornication, or murder, or blasphemy, or rapine, which everybody knows to be deadly and damnable, but surfeiting and drunkenness, and the cares or anxieties of this world: which men of this world are so far from avoiding or considering damnable that actually some who (I am ashamed to say) call themselves monks entangle themselves in these very occupations as if they were harmless or useful. And though these three things, when literally given way to weigh down the soul, and separate it from God, and bear it down to things earthly, yet it is very easy to avoid them, especially for us who are separated by so great a distance from all converse with this world, and who do not on any occasion have anything to do with those visible cares and drunkenness and surfeiting. But there is another surfeiting which is no less dangerous, and a spiritual drunkenness which it is harder to avoid, and a care and anxiety of this world, which often ensnares us even after the perfect renunciation of all our goods, and abstinence from wine and all feastings and even when we are living in solitude — and of such the prophet says: Awake, you that are drunk but not with wine; Joel 1:5 and another: Be astonished and wonder and stagger: be drunk and not with wine: be moved, but not with drunkenness. Isaiah 29:9 And of this drunkenness the wine must consequently be what the prophet calls the fury of dragons: and from what root the wine comes you may hear: From the vineyard of Sodom, he says, is their vine, and their branches from Gomorrha. Would you also know about the fruit of that vine and the seed of that branch? Their grape is a grape of gall, theirs is a cluster of bitterness Deuteronomy 32:32-33 for unless we are altogether cleansed from all faults and abstaining from the surfeit of all passions, our heart will without drunkenness from wine and excess of any feasting be weighed down by a drunkenness and surfeiting that is still more dangerous. For that worldly cares can sometimes fall on us who mix with no actions of this world, is clearly shown according to the rule of the Elders, who have laid down that anything which goes beyond the necessities of daily food, and the unavoidable needs of the flesh, belongs to worldly cares and anxieties, as for example if, when a job bringing in a penny would satisfy the needs of our body, we try to extend it by a longer toil and work in order to get twopence or threepence; and when a covering of two tunics would be enough for our use both by night and day, we manage to become the owners of three or four, or when a hut containing one or two cells would be sufficient, in the pride of worldly ambition and greatness we build four or five cells, and these splendidly decorated, and larger than our needs required, thus showing the passion of worldly lusts whenever we can.

Concerning the vision which a certain elder saw about the restless activity of a brother.

Of the vision which a certain Elder saw concerning the restless work of a brother.

And that this is not done without the prompting of devils, we learn from the most reliable evidence. A highly esteemed Elder was passing by the cell of a certain brother who was suffering from this mental disease we have spoken of. The brother was restlessly working at his daily tasks, building and repairing unnecessary things. The Elder watched him from a distance as he broke a very hard stone with a heavy hammer. He saw a certain Ethiopian standing over him, striking the blows of the hammer together with him using joined and clasped hands, and urging him on with fiery encouragement to work diligently. The Elder stood still for a long time, astonished at the power of this fierce demon and the deceitfulness of such an illusion. When the brother became worn out and tired and wanted to rest and stop his work, he was stimulated by the spirit's prompting and urged to pick up his hammer again and not to stop devoting himself to the work he had begun. Being tirelessly supported by these urgings, he did not feel the harm that such great labor was doing to him. Finally, the old man, disgusted at such a horrible deception by a demon, turned aside to the brother's cell, greeted him, and asked, "Brother, what work are you doing?" He replied, "We are working at this awfully hard stone, and we can hardly break it at all." The Elder responded, "You were right to say 'we can,' for you were not alone when you were striking it. There was another with you whom you did not see, who was standing over you not so much to help you as to urge you on with all his strength." Thus, the fact that the disease of worldly vanity has not taken hold of our hearts will be proved not merely by abstaining from those affairs which we cannot carry out even if we want to, nor by despising those matters which, if we pursued them, would make us remarkable in the front rank among both spiritual and worldly people. It will be proved only when we reject with inflexible firmness of mind whatever serves our power and seems to be covered with a show of righteousness. In reality, these things which seem trivial and of no consequence, and which we see are permitted indifferently by those who belong to our calling, affect the soul by their very nature no less than those more important things which, according to their condition, usually intoxicate the senses of worldly people. These things do not allow a monk to set aside earthly impurities and aspire to God, on whom his attention should always be fixed. For in his case, even a slight separation from that highest good must be regarded as present death and most dangerous destruction. When the soul has been established in such a peaceful condition and has been freed from the snares of all carnal desires, and the purpose of the heart has been steadily fixed on that which is the only highest good, he will then fulfill this apostolic precept: "Pray without ceasing," and "in every place lifting up holy hands without wrath and disputing." For when, by this purity (if we may say so), the thoughts of the soul are absorbed and are reshaped from their earthly condition to bear a spiritual and angelic likeness, then whatever it receives, whatever it takes in hand, whatever it does, the prayer will be perfectly pure and sincere.

And that this is not done without the prompting of devils we are taught by the surest proofs, for when one very highly esteemed Elder was passing by the cell of a certain brother who was suffering from this mental disease of which we have spoken, as he was restlessly toiling in his daily occupations in building and repairing what was unnecessary, he watched him from a distance breaking a very hard stone with a heavy hammer, and saw a certain Ethiopian standing over him and together with him striking the blows of the hammer with joined and clasped hands, and urging him on with fiery incitements to diligence in the work: and so he stood still for a long while in astonishment at the force of the fierce demon and the deceitfulness of such an illusion. For when the brother was worn out and tired and wanted to rest and put an end to his toil, he was stimulated by the spirit's prompting and urged on to resume his hammer again and not to cease from devoting himself to the work which he had begun, so that being unweariedly supported by his incitements he did not feel the harm that so great labour was doing him. At last then the old man, disgusted at such a horrid mystification by a demon, turned aside to the brother's cell and saluted him, and asked what work is it, brother, that you are doing? and he replied: We are working at this awfully hard stone, and we can hardly break it at all. Whereupon the Elder replied: You were right in saying ' we can,' for you were not alone, when you were striking it, but there was another with you whom you did not see, who was standing over you not so much to help you as urge you on with all his force. And thus the fact that the disease of worldly vanity has not got hold of our hearts, will be proved by no mere abstinence from those affairs which even if we want to engage in, we cannot carry out, nor by the despising of those matters which if we pursued them would make us remarkable in the front rank among spiritual persons as well as among worldly men, but only when we reject with inflexible firmness of mind whatever ministers to our power and seems to be veiled in a show of right. And in reality these things which seem trivial and of no consequence, and which we see to be permitted indifferently by those who belong to our calling, none the less by their character affect the soul than those more important things, which according to their condition usually intoxicate the senses of worldly people and which do not allow a monk to lay aside earthly impurities and aspire to God, on whom his attention should ever be fixed; for in his case even a slight separation from that highest good must be regarded as present death and most dangerous destruction. And when the soul has been established in such a peaceful condition, and has been freed from the meshes of all carnal desires, and the purpose of the heart has been steadily fixed on that which is the only highest good, he will then fulfil this Apostolic precept: Pray without ceasing; and: in every place lifting up holy hands without wrath and disputing: for when by this purity (if we can say so) the thoughts of the soul are engrossed, and are re-fashioned out of their earthly condition to bear a spiritual and angelic likeness, whatever it receives, whatever it takes in hand, whatever it does, the prayer will be perfectly pure and sincere.

A question: why is it more difficult to maintain good thoughts than to produce them in the first place?

A question how it is that it is harder work to preserve than to originate good thoughts.

Germanus: If only we could keep those spiritual thoughts as a lasting possession in the same way and with the same ease with which we usually conceive their beginnings! For when they have been conceived in our hearts either through remembering the Scriptures or by recalling some spiritual actions, or by contemplating heavenly mysteries, they vanish all too quickly and disappear through a kind of unnoticed flight. And when our soul has discovered some other occasions for spiritual feelings, different ones again crowd in upon us, and those which we had grasped are scattered and lightly fly away. The result is that the mind retains no stability and keeps no firm grasp over holy thoughts by its own power, so it must be thought—even when it does seem to retain them for a while—to have conceived them randomly and not deliberately. For how can we think that their arising should be attributed to our own will, if they do not last and remain with us? But so that we do not wander any further from the plan of the discourse we had begun because of thinking about this question, or delay any longer the promised explanation of the nature of prayer, we will keep this for its proper time and ask to be informed at once about the character of prayer—especially since the blessed Apostle exhorts us never to cease from it, saying "Pray without ceasing." And so we want to be taught first about its character, that is, how prayer ought always to be offered up, and then how we can secure this, whatever it is, and practice it without ceasing. For that it cannot be done by any casual intention of the heart, both daily experience and the explanation of your holiness show us, since you have laid down that the aim of a monk and the height of all perfection consist in the consummation of prayer.

Germanus: If only we could keep as a lasting possession those spiritual thoughts in the same way and with the same ease with which we generally conceive their germs! For when they have been conceived in our hearts either through the recollection of the Scriptures or by the memory of some spiritual actions, or by gazing upon heavenly mysteries, they vanish all too soon and disappear by a sort of unnoticed flight. And when our soul has discovered some other occasions for spiritual emotions, different ones again crowd in upon us, and those which we had grasped are scattered, and lightly fly away so that the mind retaining no persistency, and keeping of its own power no firm hand over holy thoughts, must be thought, even when it does seem to retain them for a while, to have conceived them at random and not of set purpose. For how can we think that their rise should be ascribed to our own will, if they do not last and remain with us? But that we may not owing to the consideration of this question wander any further from the plan of the discourse we had commenced, or delay any longer the explanation promised of the nature of prayer, we will keep this for its own time, and ask to be informed at once of the character of prayer, especially as the blessed Apostle exhorts us at no time to cease from it, saying Pray without ceasing. And so we want to be taught first of its character, i.e., how prayer ought always to be offered up, and then how we can secure this, whatever it is, and practise it without ceasing. For that it cannot be done by any light purpose of heart both daily experience and the explanation of four holiness show us, as you have laid it down that the aim of a monk, and the height of all perfection consist in the consummation of prayer.

On the different types of prayer.

Of the different characters of prayer.

I believe that all kinds of prayers cannot be grasped without great purity of heart and soul and the illumination of the Holy Spirit. There are as many types of prayer as there are conditions and states that can arise in one soul—or rather, in all souls. Although I know that because of our dull hearts we cannot perceive all kinds of prayers, I will try to describe them in some order, as far as my limited experience allows. For depending on the degree of purity each soul has reached, and the character of the state it finds itself in—whether due to external circumstances or its own efforts at renewal—its prayers will constantly change. Therefore, it is quite clear that no one can always offer up the same kind of prayer. Everyone prays one way when feeling energetic, another way when weighed down by sadness or despair, another when strengthened by spiritual progress, another when crushed by the burden of temptations, another when asking forgiveness for sins, another when seeking to obtain grace or some virtue or praying for the destruction of some sin, another when struck in the heart by the thought of hell and the fear of future judgment, another when burning with hope and desire for good things to come, another when preoccupied with troubles and dangers, another when in peace and security, another when enlightened by the revelation of heavenly mysteries, and another when feeling depressed by a sense of emptiness in virtues and dryness in spiritual feeling.

Isaac: I imagine that all kinds of prayers cannot be grasped without great purity of heart and soul and the illumination of the Holy Spirit. For there are as many of them as there can be conditions and characters produced in one soul or rather in all souls. And so although we know that owing to our dulness of heart we cannot see all kinds of prayers, yet we will try to relate them in some order, as far as our slender experience enables us to succeed. For according to the degree of the purity to which each soul attains, and the character of the state in which it is sunk owing to what happens to it, or is by its own efforts renewing itself, its very prayers will each moment be altered: and therefore it is quite clear that no one can always offer up uniform prayers. For every one prays in one way when he is brisk, in another when he is oppressed with a weight of sadness or despair, in another when he is invigorated by spiritual achievements, in another when cast down by the burden of attacks, in another when he is asking pardon for his sins, in another when he asks to obtain grace or some virtue or else prays for the destruction of some sin, in another when he is pricked to the heart by the thought of hell and the fear of future judgment, in another when he is aglow with the hope and desire of good things to come, in another when he is taken up with affairs and dangers, in another when he is in peace and security, in another when he is enlightened by the revelation of heavenly mysteries, and in another when he is depressed by a sense of barrenness in virtues and dryness in feeling.

On the Fourfold Nature of Prayer.

Of the fourfold nature of prayer.

Having covered the essential character of prayer—though not as thoroughly as the subject deserves, but as fully as time allows and our limited abilities and dull hearts permit—we now face an even greater challenge: to explain individually the different kinds of prayer that the Apostle divides into four categories when he says, "I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made" (1 Timothy 2:1). We cannot doubt that the Apostle made this fourfold division for good reason. First, we must examine what is meant by supplication, by prayer, by intercession, and by thanksgiving. Then we must ask whether someone who prays should use all four kinds at once—that is, should they all be combined in every prayer—or whether they should be offered separately and in sequence: at one time supplications, at another prayers, at another intercessions, and at another thanksgivings. Or perhaps different people should offer different kinds: one person presenting supplications to God, another prayers, another intercessions, another thanksgivings, according to the level of spiritual maturity each soul has reached through earnest effort.

And therefore, when we have laid this down with regard to the character of prayer, although not so fully as the importance of the subject requires, but as fully as the exigencies of time permit, and at any rate as our slender abilities admit, and our dulness of heart enables us — a still greater difficulty now awaits us; viz., to expound one by one the different kinds of prayer, which the Apostle divides in a fourfold manner, when he says as follows: I exhort therefore first of all that supplications, prayers, intercessions, thanksgivings be made. 1 Timothy 2:1 And we cannot possibly doubt that this division was not idly made by the Apostle. And to begin with we must investigate what is meant by supplication, by prayer, by intercession, and by thanksgiving. Next we must inquire whether these four kinds are to be taken in hand by him who prays all at once, i.e., are they all to be joined together in every prayer — or whether they are to be offered up in turns and one by one, as, for instance, ought at one time supplications, at another prayers, at another intercessions, and at another thanksgivings to be offered, or should one man present to God supplications, another prayers, another intercessions, another thanksgivings, in accordance with that measure of age, to which each soul is advancing by earnestness of purpose?

Regarding the order of the different types that have been established concerning the nature of prayer.

Of the order of the different kinds laid down with regard to the character of prayer.

We must begin by examining the actual meaning of these names and words, and discuss the difference between prayer, supplication, and intercession. Next, we should investigate whether they are to be offered separately or all together. Third, we must examine whether the specific order established by the Apostle's authority has something further to teach the reader, or whether we should simply note the distinction and consider that he arranged them randomly. This last possibility seems completely absurd to me. We must not believe that the Holy Spirit spoke anything casually or without purpose through the Apostle. Therefore, as the Lord enables us, we will examine them in the same order in which we began.

And so to begin with we must consider the actual force of the names and words, and discuss what is the difference between prayer and supplication and intercession; then in like manner we must investigate whether they are to be offered separately or all together; and in the third place must examine whether the particular order which is thus arranged by the Apostle's authority has anything further to teach the hearer, or whether the distinction simply is to be taken, and it should be considered that they were arranged by him indifferently in such a way: a thing which seems to me utterly absurd. For one must not believe that the Holy Spirit uttered anything casually or without reason through the Apostle. And so we will, as the Lord grants us, consider them in the same order in which we began.

On Supplications.

Of Supplications.

I urge therefore, first of all, that supplications be made. Supplication is a plea or request concerning sins, in which someone who is sorry for their present or past actions asks for forgiveness.

I exhort therefore first of all that supplications be made. Supplication is an imploring or petition concerning sins, in which one who is sorry for his present or past deeds asks for pardon.

Prayer

Of Prayer.

Prayers are those by which we offer or vow something to God, what the Greeks call εὐκή, that is, a vow. For where we read in Greek ἰὰς ἐυκάς μου τῶ κυρίῶ ἀποδώσω, in Latin we read: I will pay my vows unto the Lord. According to the exact meaning of the words, it could be rendered: I will pay my prayers unto the Lord. And what we find in Ecclesiastes, If you vow a vow unto the Lord do not delay to pay it, is written in Greek as: ἐάν ἐύξῃ ἐυχὴν τῶ κυρίῶ, that is, If you pray a prayer unto the Lord, do not delay to pay it (Ecclesiastes 5:3). Each one of us will fulfill this in the following way. We pray when we renounce this world and promise that, being dead to all worldly actions and the life of this world, we will serve the Lord with our whole heart. We pray when we promise that, despising worldly honors and scorning earthly riches, we will cling to the Lord in all sorrow of heart and humility of spirit. We pray when we promise that we will always maintain the most perfect bodily purity and steadfast patience, or when we vow that we will completely root out from our heart the roots of anger or of sorrow that brings death. And if, weakened by laziness and returning to our former sins, we fail to do this, we will be guilty regarding our prayers and vows, and these words will apply to us: It is better not to vow than to vow and not to pay. This can be rendered according to the Greek: It is better for you not to pray than to pray and not to pay.

Prayers are those by which we offer or vow something to God, what the Greeks call εὐκή, i.e., a vow. For where we read in Greek ἰὰς ἐυκάς μου τῶ κυρίῶ ἀποδώσω, in Latin we read: I will pay my vows unto the Lord; where according to the exact force of the words it may be thus represented: I will pay my prayers unto the Lord. And this which we find in Ecclesiastes: If you vow a vow unto the Lord do not delay to pay it, is written in Greek likewise: ἐάν ἐύξῃ ἐυχὴν τῶ κυρίῶ, i.e., If you pray a prayer unto the Lord, do not delay to pay it, Ecclesiastes 5:3 which will be fulfilled in this way by each one of us. We pray, when we renounce this world and promise that being dead to all worldly actions and the life of this world we will serve the Lord with full purpose of heart. We pray when we promise that despising secular honours and scorning earthly riches we will cleave to the Lord in all sorrow of heart and humility of spirit. We pray when we promise that we will ever maintain the most perfect purity of body and steadfast patience, or when we vow that we will utterly root out of our heart the roots of anger or of sorrow that works death. And if, enervated by sloth and returning to our former sins we fail to do this we shall be guilty as regards our prayers and vows, and these words will apply to us: It is better not to vow, than to vow and not to pay, which can be rendered in accordance with the Greek: It is better for you not to pray than to pray and not to pay.

Of Intercession.

We should ask the saints to intercede for us, because only someone who has pleased God may appropriately pray on behalf of another person. This is evident in Job's case, when God said to his three friends, "My servant Job shall pray for you, for I will accept his person." The person who is a friend of the King intercedes for the condemned person and secures the King's favor. In the same way, the person who is a friend of God intercedes for sinners and secures forgiveness. Therefore, we ought to call upon the saints as intercessors and intermediaries for us, for they have already rendered themselves pleasing to God, dwelling with Him and possessing boldness before Him. They are our brothers and sharers of our nature. If we are obligated to pray for one another according to the teaching of the Apostle, how much more are they, who have attained such boldness, obligated to intercede for us? For if Moses prayed for the people, and God said to him, "Let me alone, that my wrath may burn against them," it is clear that his intervention could have prevented the wrath, had God not hindered him. And if Samuel and Jeremiah prayed for those who had angered God, clearly the prayers of the saints have great power with God.

Of Intercession.

In the third place comes intercession, which we customarily offer up for others as well, when we are filled with fervor of spirit. We make requests either for those dear to us or for the peace of the whole world, and to use the Apostle's own phrase, we pray for all people, for kings and all who are in authority.

In the third place stand intercessions, which we are wont to offer up for others also, while we are filled with fervour of spirit, making request either for those dear to us or for the peace of the whole world, and to use the Apostle's own phrase, we pray for all men, for kings and all that are in authority. 1 Timothy 2:1-2

Of Thanksgiving.

Of Thanksgiving.

Then in the fourth place there stand thanksgivings which the mind in ineffable transports offers up to God, either when it recalls God's past benefits or when it contemplates His present ones, or when it looks forward to those great ones in the future which God has prepared for those who love Him. And with this purpose too we sometimes pour forth richer prayers, while, as we gaze with pure eyes on those rewards of the saints which are stored up hereafter, our spirit is stirred to offer up unspeakable thanks to God with boundless joy.

Then in the fourth place there stand thanksgivings which the mind in ineffable transports offers up to God, either when it recalls God's past benefits or when it contemplates His present ones, or when it looks forward to those great ones in the future which God has prepared for them that love Him. And with this purpose too sometimes we are wont to pour forth richer prayers, while, as we gaze with pure eyes on those rewards of the saints which are laid up in store hereafter, our spirit is stimulated to offer up unspeakable thanks to God with boundless joy.

Whether these four kinds of prayers must be offered by everyone all at once or separately and in turn.

Whether these four kinds of prayers are necessary for everyone to offer all at once or separately and in turns.

Although on various occasions there arise opportunities for richer and fuller prayers—for we know that from the category of supplications (which arise from sorrow for sin), from the kind of prayer (which flows from confidence in our offerings and the performance of our vows according to a pure conscience), from the intercession (which proceeds from fervent love), and from the thanksgiving (which is born from considering God's blessings, greatness, and goodness), there often proceed most fervent and ardent prayers, so that it is clear all these kinds of prayer we have spoken of are found to be useful and necessary for all people, such that in one and the same person his changing feelings will give utterance to pure and fervent petitions sometimes of supplications, sometimes of prayers, sometimes of intercessions—yet the first seems to belong more especially to beginners who are still troubled by the stings and memory of their sins; the second to those who have already attained some loftiness of mind in their spiritual progress and pursuit of virtue; the third to those who fulfill the completion of their vows by their works and are so motivated to intercede for others through awareness of their weakness and the earnestness of their love; the fourth to those who have already torn from their hearts the guilty thorns of conscience and, being now free from care, can contemplate with a pure mind God's beneficence and compassion, which He has either granted in the past, is giving in the present, or is preparing for the future, and thus are carried forward with fervent hearts to that ardent prayer which cannot be grasped or expressed by human mouth. Sometimes, however, the mind that is advancing to that perfect state of purity and is already beginning to be established in it will take in all these at one and the same time and, like some incomprehensible and all-consuming flame, move swiftly through them all and offer up to God inexpressible prayers of the purest force, which the Spirit itself, intervening with groanings that cannot be uttered while we ourselves do not understand, pours forth to God, grasping at that hour and ineffably pouring forth in its supplications things so great that they cannot be uttered with the mouth nor even at any other time be recalled by the mind. From this it comes that in whatever degree anyone stands, he is sometimes found to offer up pure and devout prayers; for even in that first and lowly station which has to do with the recollection of future judgment, he who still remains under the punishment of terror and the fear of judgment is so struck with sorrow for the time being that he is filled with no less keenness of spirit from the richness of his supplications than he who, through the purity of his heart, gazes on and considers God's blessings and is overcome with ineffable joy and delight. For, as the Lord himself says, he begins to love more who knows that he has been forgiven more. Luke 7:47

And of these four kinds, although sometimes occasions arise for richer and fuller prayers (for from the class of supplications which arises from sorrow for sin, and from the kind of prayer which flows from confidence in our offerings and the performance of our vows in accordance with a pure conscience, and from the intercession which proceeds from fervour of love, and from the thanksgiving which is born of the consideration of God 's blessings and His greatness and goodness, we know that oftentimes there proceed most fervent and ardent prayers so that it is clear that all these kinds of prayer of which we have spoken are found to be useful and needful for all men, so that in one and the same man his changing feelings will give utterance to pure and fervent petitions now of supplications, now of prayers, now of intercessions) yet the first seems to belong more especially to beginners, who are still troubled by the stings and recollection of their sins; the second to those who have already attained some loftiness of mind in their spiritual progress and the quest of virtue; the third to those who fulfil the completion of their vows by their works, and are so stimulated to intercede for others also through the consideration of their weakness, and the earnestness of their love; the fourth to those who have already torn from their hearts the guilty thorns of conscience, and thus being now free from care can contemplate with a pure mind the beneficence of God and His compassions, which He has either granted in the past, or is giving in the present, or preparing for the future, and thus are borne onward with fervent hearts to that ardent prayer which cannot be embraced or expressed by the mouth of men. Sometimes however the mind which is advancing to that perfect state of purity and which is already beginning to be established in it, will take in all these at one and the same time, and like some incomprehensible and all-devouring flame, dart through them all and offer up to God inexpressible prayers of the purest force, which the Spirit Itself, intervening with groanings that cannot be uttered, while we ourselves understand not, pours forth to God, grasping at that hour and ineffably pouring forth in its supplications things so great that they cannot be uttered with the mouth nor even at any other time be recollected by the mind. And thence it comes that in whatever degree any one stands, he is found sometimes to offer up pure and devout prayers; as even in that first and lowly station which has to do with the recollection of future judgment, he who still remains under the punishment of terror and the fear of judgment is so smitten with sorrow for the time being that he is filled with no less keenness of spirit from the richness of his supplications than he who through the purity of his heart gazes on and considers the blessings of God and is overcome with ineffable joy and delight. For, as the Lord Himself says, he begins to love the more, who knows that he has been forgiven the more. Luke 7:47

Concerning the kinds of prayer to which we ought to direct ourselves.

Of the kinds of prayer to which we ought to direct ourselves.

Yet as we advance in life and grow in virtue, we ought to aim rather at those kinds of prayer which are poured forth either from contemplating the good things to come or from fervent love, or which at least, to speak more humbly and in accordance with the level of beginners, arise for acquiring some virtue or removing some fault. For we cannot possibly attain to those more sublime kinds of supplication we mentioned unless our mind has been raised little by little and gradually through the regular practice of those intercessions.

Yet we ought by advancing in life and attaining to virtue to aim rather at those kinds of prayer which are poured forth either from the contemplation of the good things to come or from fervour of love, or which at least, to speak more humbly and in accordance with the measure of beginners, arise for the acquirement of some virtue or the extinction of some fault. For otherwise we shall not possibly attain to those sublimer kinds of supplication of which we spoke, unless our mind has been little by little and by degrees raised through the regular course of those intercessions.

How the Lord Originated the Four Kinds of Supplication

How the four kinds of supplication were originated by the Lord.

These four kinds of supplication the Lord Himself originated for us by His own example, so that in this too He might fulfill what was said of Him: "which Jesus began both to do and to teach." For He made use of supplication when He said, "Father, if it be possible, let this cup pass from me," or in what is sung in His Person in the Psalm: "My God, My God, look upon Me, why have You forsaken me," and others like it. It is prayer when He says, "I have magnified You upon the earth, I have finished the work which You gave Me to do," and "And for their sakes I sanctify Myself that they also may be sanctified in the truth." It is intercession when He says, "Father, those whom You have given me, I will that they also may be with Me that they may see My glory which You have given Me," or when He says, "Father, forgive them for they know not what they do." It is thanksgiving when He says, "I confess to You, Father, Lord of heaven and earth, that You have hid these things from the wise and prudent, and have revealed them unto babes. Even so, Father, for so it seemed good in Your sight," or when He says, "Father, I thank You that You have heard Me. But I knew that You hear Me always." Although our Lord made a distinction between these four kinds of prayers to be offered separately and one by one according to the pattern we know, yet He showed by His own example that they can all be embraced in a perfect prayer at one and the same time, in that prayer which we read at the close of John's gospel that He offered up with such fullness. From the words of that prayer, which is too long to repeat in full, the careful reader can discover by the order of the passage that this is so. The Apostle also, in his Epistle to the Philippians, has expressed the same meaning by putting these four kinds of prayers in a slightly different order, and has shown that they ought sometimes to be offered together in the fervor of a single prayer, saying, "But in everything by prayer and supplication with thanksgiving let your requests be made known unto God." By this he wanted us especially to understand that in prayer and supplication, thanksgiving ought to be mingled with our requests.

These four kinds of supplication the Lord Himself by His own example vouchsafed to originate for us, so that in this too He might fulfil that which was said of Him: which Jesus began both to do and to teach. Acts 1:1 For He made use of the class of supplication when He said: Father, if it be possible, let this cup pass from me; or this which is chanted in His Person in the Psalm: My God, My God, look upon Me, why have You forsaken me, Matthew 26:39; Psalm 22:2 and others like it. It is prayer where He says: I have magnified You upon the earth, I have finished the work which You gave Me to do, and this: And for their sakes I sanctify Myself that they also may be sanctified in the truth. John 17:4, 19 It is intercession when He says: Father, those Whom You have given me, I will that they also may be with Me that they may see My glory which You have given Me; or at any rate when He says: Father, forgive them for they know not what they do. It is thanksgiving when He says: I confess to You, Father, Lord of heaven and earth, that You have hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in Your sight: or at least when He says: Father, I thank You that You have heard Me. But I knew that You hear Me always. But though our Lord made a distinction between these four kinds of prayers as to be offered separately and one by one according to the scheme which we know of, yet that they can all be embraced in a perfect prayer at one and the same time He showed by His own example in that prayer which at the close of S. John's gospel we read that He offered up with such fullness. From the words of which (as it is too long to repeat it all) the careful inquirer can discover by the order of the passage that this is so. And the Apostle also in his Epistle to the Philippians has expressed the same meaning, by putting these four kinds of prayers in a slightly different order, and has shown that they ought sometimes to be offered together in the fervour of a single prayer, saying as follows: But in everything by prayer and supplication with thanksgiving let your requests be made known unto God. Philippians 4:6 And by this he wanted us especially to understand that in prayer and supplication thanksgiving ought to be mingled with our requests.

The Lord's Prayer

Of the Lord's Prayer.

After these different kinds of prayer comes a still more sublime and elevated state, which is produced by contemplating God alone and by fervent love. Through this, the mind—lifting and throwing itself into love for Him—addresses God most intimately as its own Father with its own special devotion. The Lord's Prayer teaches us that we should earnestly pursue this state when it says "Our Father." When we confess with our own lips that the God and Lord of the universe is our Father, we immediately profess that we have been called from the condition of slaves to adoption as sons. By adding "which art in heaven," we should avoid with the utmost horror any lingering attachment to this present life, which we pass on this earth as pilgrims—things that separate us by a great distance from our Father. Instead, we should hasten eagerly toward that country where we confess our Father dwells, and we must not allow anything that would make us unworthy of this profession and the dignity of such an adoption, which would deprive us as a disgrace to our Father's inheritance and make us incur the wrath of His justice and severity. When we have advanced to this state and condition of sonship, we will immediately be filled with the devotion that belongs to good sons, so that we will direct all our energy not toward our own profit but toward our Father's glory, saying to Him: "Hallowed be Your name." We testify that our desire and joy is His glory, becoming imitators of Him who said: "He who speaks of himself seeks his own glory. But He who seeks the glory of Him who sent Him, the same is true and there is no unrighteousness in Him" (John 7:18). Finally, the chosen vessel, filled with this feeling, wished that he could be anathema from Christ (Romans 9:3) if only the people belonging to Him might be increased and multiplied, and the salvation of the whole nation of Israel might add to the glory of His Father—for he could wish to die for Christ with complete confidence, knowing that no one perishes for life. And again he says: "We rejoice when we are weak but you are strong" (2 Corinthians 13:9). And what wonder is it if the chosen vessel wished to be anathema from Christ for the sake of Christ's glory and the conversion of his own brothers and the privilege of the nation, when the prophet Micah wished that he might be a liar and a stranger to the inspiration of the Holy Spirit, if only the people of the Jews might escape those plagues and the captivity which he had announced in his prophecy, saying: "Would that I were not a man that has the Spirit, and that I rather spoke a lie" (Micah 2:11)—to say nothing of that wish of the Lawgiver, who did not refuse to die together with his brothers who were doomed to death, saying: "I beseech You, O Lord; this people has sinned a heinous sin; either forgive them this trespass, or if You do not, blot me out of Your book which You have written" (Exodus 32:31-32). But where it says "Hallowed be Your name," it may also be very reasonably understood this way: The hallowing of God is our perfection. And so when we say to Him "Hallowed be Your name," we are saying in other words, "Make us, O Father, such that we may be able both to understand and grasp what the hallowing of You is, or at least that You may be seen to be hallowed in our spiritual conduct." And this is effectively fulfilled in our case when people see our good works and glorify our Father which is in heaven (Matthew 5:16).

And so there follows after these different kinds of supplication a still more sublime and exalted condition which is brought about by the contemplation of God alone and by fervent love, by which the mind, transporting and flinging itself into love for Him, addresses God most familiarly as its own Father with a piety of its own. And that we ought earnestly to seek after this condition the formula of the Lord's prayer teaches us, saying Our Father. When then we confess with our own mouths that the God and Lord of the universe is our Father, we profess immediately that we have been called from our condition as slaves to the adoption of sons, adding next Which art in heaven, that, by shunning with the utmost horror all lingering in this present life, which we pass upon this earth as a pilgrimage, and what separates us by a great distance from our Father, we may the rather hasten with all eagerness to that country where we confess that our Father dwells, and may not allow anything of this kind, which would make us unworthy of this our profession and the dignity of an adoption of this kind, and so deprive us as a disgrace to our Father's inheritance, and make us incur the wrath of His justice and severity. To which state and condition of sonship when we have advanced, we shall immediately be inflamed with the piety which belongs to good sons, so that we shall bend all our energies to the advance not of our own profit, but of our Father's glory, saying to Him: Hallowed be Your name, testifying that our desire and our joy is His glory, becoming imitators of Him who said: He who speaks of himself, seeks his own glory. But He who seeks the glory of Him who sent Him, the same is true and there is no unrighteousness in Him. John 7:18 Finally the chosen vessel being filled with this feeling wished that he could be anathema from Christ Romans 9:3 if only the people belonging to Him might be increased and multiplied, and the salvation of the whole nation of Israel accrue to the glory of His Father; for with all assurance could he wish to die for Christ as he knew that no one perished for life. And again he says: We rejoice when we are weak but you are strong. 2 Corinthians 13:9 And what wonder if the chosen vessel wished to be anathema from Christ for the sake of Christ's glory and the conversion of His own brethren and the privilege of the nation, when the prophet Micah wished that he might be a liar and a stranger to the inspiration of the Holy Ghost, if only the people of the Jews might escape those plagues and the going forth into captivity which he had announced in his prophecy, saying: Would that I were not a man that has the Spirit, and that I rather spoke a lie; Micah 2:11 — to pass over that wish of the Lawgiver, who did not refuse to die together with his brethren who were doomed to death, saying: I beseech You, O Lord; this people has sinned a heinous sin; either forgive them this trespass, or if You do not, blot me out of Your book which You have written. Exodus 32:31-32 But where it is said Hallowed be Your name, it may also be very fairly taken in this way: The hallowing of God is our perfection. And so when we say to Him Hallowed be Your name we say in other words, make us, O Father, such that we maybe able both to understand and take in what the hallowing of You is, or at any rate that You may be seen to be hallowed in our spiritual converse. And this is effectually fulfilled in our case when men see our good works, and glorify our Father Which is in heaven. Matthew 5:16

Of the clause "Your kingdom come."

Of the clause Your kingdom come.

The second petition of the pure heart desires that the kingdom of its Father may come at once. This refers either to the kingdom by which Christ reigns daily in the saints—which happens when the devil's rule is cast out of our hearts through the destruction of vile sins, and God begins to rule over us through the sweet fragrance of virtues; when fornication is overcome and charity reigns in our hearts along with peace; when rage is conquered and humility reigns when pride is trampled underfoot—or else to that kingdom which is promised at the appointed time to all who are perfect and to all the sons of God, when Christ will say to them: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matthew 25:34). The heart, with fixed and steady focus, so to speak, yearns and longs for this and says to Him, "Your kingdom come." For it knows by the witness of its own conscience that when He appears, it will immediately share His reward. For no guilty person would dare either to say or to wish for this, since no one would want to face the tribunal of the Judge who knew that at His coming he would immediately receive not the prize or reward of his merits but only punishment.

The second petition of the pure heart desires that the kingdom of its Father may come at once; viz., either that whereby Christ reigns day by day in the saints (which comes to pass when the devil's rule is cast out of our hearts by the destruction of foul sins, and God begins to hold sway over us by the sweet odour of virtues, and, fornication being overcome, charity reigns in our hearts together with tranquillity, when rage is conquered; and humility, when pride is trampled under foot) or else that which is promised in due time to all who are perfect, and to all the sons of God, when it will be said to them by Christ: Come you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; Matthew 25:34 (as the heart) with fixed and steadfast gaze, so to speak, yearns and longs for it and says to Him Your kingdom come. For it knows by the witness of its own conscience that when He shall appear, it will presently share His lot. For no guilty person would dare either to say or to wish for this, for no one would want to face the tribunal of the Judge, who knew that at His coming he would immediately receive not the prize or reward of his merits but only punishment.

Concerning the clause "Your will be done."

Of the clause Your will be done.

The third petition is that of sons: Your will be done as in heaven so on earth. There can now be no grander prayer than to wish that earthly things may be made equal with heavenly things. For what else does it mean to say Your will be done as in heaven so on earth, than to ask that men may be like angels and that just as God's will is always fulfilled by them in heaven, so also all those who are on earth may do not their own will but His? This too no one could say from the heart except one who believed that God orders for our good all things that are seen, whether fortunate or unfortunate, and that He is more careful and concerned for our good and salvation than we ourselves are for ourselves. Or at least it may be understood in this way: The will of God is the salvation of all men, according to these words of the blessed Paul: Who wills all men to be saved and to come to the knowledge of the truth. 1 Timothy 2:4 Of this will the prophet Isaiah also says in the person of God the Father: And all Your will shall be done. Isaiah 46:10 When we say then Your will be done as in heaven so on earth, we pray in other words for this: that just as those who are in heaven, so also may all those who dwell on earth be saved, O Father, by the knowledge of You.

The third petition is that of sons: Your will be done as in heaven so on earth. There can now be no grander prayer than to wish that earthly things may be made equal with things heavenly: for what else is it to say Your will be done as in heaven so on earth, than to ask that men may be like angels and that as God's will is ever fulfilled by them in heaven, so also all those who are on earth may do not their own but His will? This too no one could say from the heart but only one who believed that God disposes for our good all things which are seen, whether fortunate or unfortunate, and that He is more careful and provident for our good and salvation than we ourselves are for ourselves. Or at any rate it may be taken in this way: The will of God is the salvation of all men, according to these words of the blessed Paul: Who wills all men to be saved and to come to the knowledge of the truth. 1 Timothy 2:4 Of which will also the prophet Isaiah says in the Person of God the Father: And all Your will shall be done. Isaiah 46:10 When we say then Your will be done as in heaven so on earth, we pray in other words for this; viz., that as those who are in heaven, so also may all those who dwell on earth be saved, O Father, by the knowledge of You.

Concerning our supersubstantial or daily bread.

Of our supersubstantial or daily bread.

Next: Give us this day our bread which is ἐπιούσιον, that is, supersubstantial, which another Evangelist calls daily. The former term indicates the quality of its nobility and substance, by which it is above all substances, and the loftiness of its grandeur and holiness exceeds all creatures. The latter term points to the purpose of its use and value. For where it says "daily," it shows that without it we cannot live a spiritual life for a single day. Where it says "today," it shows that it must be received daily and that yesterday's supply of it is not enough, but that it must also be given to us today in the same way. And our daily need of it suggests to us that we ought always to offer up this prayer, because there is no day on which we do not need to strengthen the heart of our inner man by eating and receiving it. However, the expression "today" may also be understood to apply to this present life, that is, while we are living in this world, supply us with this bread. For we know that it will be given by You hereafter to those who deserve it, but we ask that You would grant it to us today, because unless a man has been granted to receive it in this life, he will never be a partaker of it in that life to come.

Next: Give us this day our bread which is ἐπιούσιον, i.e., supersubstantial, which another Evangelist calls daily. The former indicates the quality of its nobility and substance, in virtue of which it is above all substances and the loftiness of its grandeur and holiness exceeds all creatures, while the latter intimates the purpose of its use and value. For where it says daily it shows that without it we cannot live a spiritual life for a single day. Where it says today it shows that it must be received daily and that yesterday's supply of it is not enough, but at it must be given to us today also in like manner. And our daily need of it suggests to us that we ought at all times to offer up this prayer, because there is no day on which we have no need to strengthen the heart of our inner man, by eating and receiving it, although the expression used, today may be taken to apply to his present life, i.e., while we are living in this world supply us with this bread. For we know that it will be given to those who deserve it by You hereafter, but we ask that You would grant it to us today, because unless it has been vouchsafed to a man to receive it in this life he will never be partaker of it in that.

Concerning the phrase: Forgive us our debts, and so on.

Of the clause: Forgive us our debts, etc.

What an unspeakable mercy of God! He has not only given us a form of prayer and taught us a way of life that pleases Him, and through the requirements of this form—in which He instructed us always to pray—has torn out the roots of both anger and sorrow, but He also gives those who pray an opportunity and reveals to them a way by which they can move God to pronounce a merciful and kind judgment over them. This somehow gives us power to moderate our Judge's sentence by drawing Him to forgive our offenses through the example of our own forgiveness, when we say to Him: "Forgive us as we also forgive." Therefore, a person may confidently and without anxiety ask for pardon of his own offenses through this prayer, if he has been forgiving toward his own debtors—not just toward his Lord's debtors. For some of us, which is very bad, tend to show ourselves calm and most merciful regarding offenses committed against God, no matter how serious those sins may be, but prove to be harsh and merciless enforcers of debts against ourselves, even over the most trivial wrongs. Whoever does not forgive from his heart a brother who has offended him calls down upon himself through this prayer not forgiveness but condemnation, and by his own words asks to be judged more severely, saying: "Forgive me as I also have forgiven." If he is repaid according to his own request, what else can follow but that he will be punished by his own example with relentless anger and an irreversible sentence? Therefore, if we want to be judged mercifully, we must also be merciful toward those who have sinned against us. For only as much will be forgiven us as we have forgiven those who have injured us, however maliciously. Some people, dreading this, silently skip this clause when this prayer is recited by all the people in church, fearing that they may bind themselves rather than excuse themselves by their own words. They do not understand that it is pointless to try offering such evasions to the Judge of all people, who has chosen to show us beforehand how He will judge those who pray to Him. For since He does not wish to be found harsh and merciless toward them, He has indicated the manner of His judgment: that just as we desire to be judged by Him, so we should also judge our brothers if they have wronged us in anything, for "he shall have judgment without mercy who has shown no mercy" (James 2:13).

And forgive us our debts as we also forgive our debtors. O unspeakable mercy of God, which has not only given us a form of prayer and taught us a system of life acceptable to Him, and by the requirements of the form given, in which He charged us always to pray, has torn up the roots of both anger and sorrow, but also gives to those who pray an opportunity and reveals to them a way by which they may move a merciful and kindly judgment of God to be pronounced over them and which somehow gives us a power by which we can moderate the sentence of our Judge, drawing Him to forgive our offenses by the example of our forgiveness: when we say to Him: Forgive us as we also forgive. And so without anxiety and in confidence from this prayer a man may ask for pardon of his own offenses, if he has been forgiving towards his own debtors, and not towards those of his Lord. For some of us, which is very bad, are inclined to show ourselves calm and most merciful in regard to those things which are done to God's detriment, however great the crimes may be, but to be found most hard and inexorable exactors of debts to ourselves even in the case of the most trifling wrongs. Whoever then does not from his heart forgive his brother who has offended him, by this prayer calls down upon himself not forgiveness but condemnation, and by his own profession asks that he himself may be judged more severely, saying: Forgive me as I also have forgiven. And if he is repaid according to his own request, what else will follow but that he will be punished after his own example with implacable wrath and a sentence that cannot be remitted? And so if we want to be judged mercifully, we ought also to be merciful towards those who have sinned against us. For only so much will be remitted to us, as we have remitted to those who have injured us however spitefully. And some dreading this, when this prayer is chanted by all the people in church, silently omit this clause, for fear lest they may seem by their own utterance to bind themselves rather than to excuse themselves, as they do not understand that it is in vain that they try to offer these quibbles to the Judge of all men, who has willed to show us beforehand how He will judge His suppliants. For as He does not wish to be found harsh and inexorable towards them, He has marked out the manner of His judgment, that just as we desire to be judged by Him, so we should also judge our brethren, if they have wronged us in anything, for he shall have judgment without mercy who has shown no mercy. James 2:13

Concerning the clause: Lead us not into temptation.

Of the clause: Lead us not into temptation.

Next comes: And lead us not into temptation, which raises an important question. If we pray not to be allowed to be tempted, how then will our power to endure be tested, according to this text: Everyone who is not tempted is not proved; Sirach 34:11 and again: Blessed is the man that endures temptation? James 1:12 The clause Lead us not into temptation does not mean: do not permit us ever to be tempted, but rather: do not permit us, when we fall into temptation, to be overcome. For Job was tempted, but was not led into temptation. He did not attribute foolishness to God or blasphemy, nor did he yield with an impious mouth to the desire of the tempter toward which he was being drawn. Abraham was tempted, Joseph was tempted, but neither of them was led into temptation, for neither yielded his consent to the tempter. Next comes: But deliver us from evil, that is, do not allow us to be tempted by the devil beyond what we are able to bear, but make with the temptation a way of escape also, that we may be able to endure it. 1 Corinthians 10:13

Next there follows: And lead us not into temptation, on which there arises no unimportant question, for if we pray that we may not be suffered to be tempted, how then will our power of endurance be proved, according to this text: Every one who is not tempted is not proved; Sirach 34:11 and again: Blessed is the man that endures temptation? James 1:12 The clause then, Lead us not into temptation, does not mean this; viz., do not permit us ever to be tempted, but do not permit us when we fall into temptation to be overcome. For Job was tempted, but was not led into temptation. For he did not ascribe folly to God nor blasphemy, nor with impious mouth did he yield to that wish of the tempter toward which he was drawn. Abraham was tempted, Joseph was tempted, but neither of them was led into temptation for neither of them yielded his consent to the tempter. Next there follows: But deliver us from evil, i.e., do not suffer us to be tempted by the devil above that we are able, but make with the temptation a way also of escape that we may be able to bear it. 1 Corinthians 10:13

How we should not ask for other things, except only those which are contained within the boundaries of the Lord's Prayer.

How we ought not to ask for other things, except only those which are contained in the limits of the Lord's Prayer.

You see, then, what method and form of prayer has been given to us by the Judge Himself, to whom we are to pray using it—a form that contains no petition for riches, no thought of honors, no request for power and might, no mention of bodily health or temporal life. For He who is the Author of Eternity wants us to ask Him for nothing uncertain, nothing trivial, and nothing temporal. And so a person will greatly insult His Majesty and Bounty if he sets aside these eternal petitions and chooses instead to ask Him for something transitory and uncertain. By the pettiness of his prayer, he will also provoke the indignation of the Judge rather than win His favor.

You see then what is the method and form of prayer proposed to us by the Judge Himself, who is to be prayed to by it, a form in which there is contained no petition for riches, no thought of honours, no request for power and might, no mention of bodily health and of temporal life. For He who is the Author of Eternity would have men ask of Him nothing uncertain, nothing paltry, and nothing temporal. And so a man will offer the greatest insult to His Majesty and Bounty, if he leaves on one side these eternal petitions and chooses rather to ask of Him something transitory and uncertain; and will also incur the indignation rather than the propitiation of the Judge by the pettiness of his prayer

Concerning the nature of the more elevated form of prayer.

Of the character of the sublimer prayer.

This prayer, although it seems to contain the complete fullness of perfection—since it was originated and established by the Lord's own authority—still lifts those who use it to that even higher state we mentioned earlier. It carries them forward through a more elevated stage to that fervent prayer which is known and experienced by very few, and which, to speak more accurately, is ineffable. This prayer transcends all human thoughts and is marked not by any vocal sound, nor by any movement of the tongue or utterance of words, but rather the mind, enlightened by the infusion of that heavenly light, expresses it in no human or limited language. Instead, it pours forth richly, as if from an abundant fountain, in a flood of thoughts, and ineffably utters to God such great things in the shortest possible time that the mind, when it returns to its normal state, cannot easily speak or describe them. Our Lord similarly prefigured this state through the form of those supplications which, when he withdrew alone on the mountain, he is said to have poured forth in silence, and when, being in an agony of prayer, he shed forth even drops of blood—as an example of a commitment that is difficult to imitate.

This prayer then though it seems to contain all the fullness of perfection, as being what was originated and appointed by the Lord's own authority, yet lifts those to whom it belongs to that still higher condition of which we spoke above, and carries them on by a loftier stage to that ardent prayer which is known and tried by but very few, and which to speak more truly is ineffable; which transcends all human thoughts, and is distinguished, I will not say by any sound of the voice, but by no movement of the tongue, or utterance of words, but which the mind enlightened by the infusion of that heavenly light describes in no human and confined language, but pours forth richly as from copious fountain in an accumulation of thoughts, and ineffably utters to God, expressing in the shortest possible space of time such great things that the mind when it returns to its usual condition cannot easily utter or relate. And this condition our Lord also similarly prefigured by the form of those supplications which, when he retired alone in the mountain He is said to have poured forth in silence, and when being in an agony of prayer He shed forth even drops of blood, as an example of a purpose which it is hard to imitate.

Regarding the different causes of conviction.

Of the different causes of conviction.

But who is able, no matter how much experience he possesses, to give an adequate account of the varieties, reasons, and grounds of conviction by which the mind is inflamed, set on fire, and stirred to pure and intensely fervent prayers? We will now present a few of these by way of example, as far as we can recall them with God's enlightenment. For sometimes a verse from any one of the Psalms gives us an occasion for ardent prayer while we are singing. Sometimes the harmonious modulation of a brother's voice stirs up the minds of the sluggish to intense supplication. We also know that the delivery and reverence of the singer greatly adds to the fervor of those who stand nearby. Moreover, the exhortation of a mature man and a spiritual conference has often raised the affections of those present to the richest prayer. We also know that the death of a brother or someone dear to us carries us away to full conviction no less powerfully. The recollection of our own coldness and carelessness has sometimes aroused in us a wholesome fervor of spirit. And in this way no one can doubt that countless opportunities are available by which, through God's grace, the coldness and sleepiness of our minds can be shaken off.

But who is able, with whatever experience he may be endowed, to give a sufficient account of the varieties and reasons and grounds of conviction, by which the mind is inflamed and set on fire and incited to pure and most fervent prayers? And of these we will now by way of specimen set forth a few, as far as we can by God's enlightenment recollect them. For sometimes a verse of any one of the Psalms gives us an occasion of ardent prayer while we are singing. Sometimes the harmonious modulation of a brother's voice stirs up the minds of dullards to intense supplication. We know also that the enunciation and the reverence of the chanter adds greatly to the fervour of those who stand by. Moreover the exhortation of a perfect man, and a spiritual conference has often raised the affections of those present to the richest prayer. We know too that by the death of a brother or some one dear to us, we are no less carried away to full conviction. The recollection also of our coldness and carelessness has sometimes aroused in us a healthful fervour of spirit. And in this way no one can doubt that numberless opportunities are not wanting, by which through God's grace the coldness and sleepiness of our minds can be shaken off.

Of the different kinds of conviction.

Conviction is of different kinds. There is conviction that comes from teaching, or that arises from experience, or that comes from signs following a command. For example, the conviction that comes from teaching is present when we are fully convinced about something even though we have not yet experienced it, solely on the basis of trusting in what has been said by a trustworthy witness. The conviction that arises from experience is present when someone learns something from the facts themselves rather than from verbal instruction. And the conviction that comes from signs following a command is what God granted to Moses when Moses asked God to give him a sign that would make the people believe he had been sent by God.

Of the different sorts of conviction.

But it is no less difficult to trace out how and in what way these very convictions are produced from the inmost recesses of the soul. For often, through some inexpressible delight and keenness of spirit, the fruit of a most salutary conviction arises so that it actually breaks forth into shouts because of the greatness of its uncontrollable joy; and the delight of the heart and greatness of exultation makes itself heard even in the cell of a neighbor. But sometimes the mind hides itself in complete silence within the secrets of a profound quiet, so that the amazement of a sudden illumination chokes all sounds of words, and the overawed spirit either keeps all its feelings to itself or loses them and pours forth its desires to God with groanings that cannot be uttered. But sometimes it is filled with such overwhelming conviction and grief that it cannot express it except by floods of tears.

But how and in what way those very convictions are produced from the inmost recesses of the soul it is no less difficult to trace out. For often through some inexpressible delight and keenness of spirit the fruit of a most salutary conviction arises so that it actually breaks forth into shouts owing to the greatness of its incontrollable joy; and the delight of the heart and greatness of exultation makes itself heard even in the cell of a neighbour. But sometimes the mind hides itself in complete silence within the secrets of a profound quiet, so that the amazement of a sudden illumination chokes all sounds of words and the overawed spirit either keeps all its feelings to itself or loses them and pours forth its desires to God with groanings that cannot be uttered. But sometimes it is filled with such overwhelming conviction and grief that it cannot express it except by floods of tears.

A question about the fact that an abundant flow of tears is not within our own power.

A question about the fact that a plentiful supply of tears is not in our own power.

Germanus: I myself am not entirely unfamiliar with this experience of conviction. Often when tears arise at the remembrance of my sins, I have been so refreshed by the Lord's visitation with this ineffable joy that you describe, that the greatness of the joy has assured me I should not despair of their forgiveness. I believe there is nothing more sublime than this state of mind, if only it could be summoned at will. For sometimes when I desire to stir myself up with all my strength to the same conviction and tears, and place all my faults and sins before my eyes, I cannot bring back that abundance of tears. My eyes remain dry and hard like the hardest flint, so that not a single tear falls from them. So to the degree that I rejoice in that abundance of tears, I equally grieve that I cannot recall it again whenever I wish.

Germanus: My own poor self indeed is not altogether ignorant of this feeling of conviction. For often when tears arise at the recollection of my faults, I have been by the Lord's visitation so refreshed by this ineffable joy which you describe that the greatness of the joy has assured me that I ought not to despair of their forgiveness. Than which state of mind I think there is nothing more sublime if only it could be recalled at our own will. For sometimes when I am desirous to stir myself up with all my power to the same conviction and tears, and place before my eyes all my faults and sins, I am unable to bring back that copiousness of tears, and so my eyes are dry and hard like some hardest flint, so that not a single tear trickles from them. And so in proportion as I congratulate myself on that copiousness of tears, just so do I mourn that I cannot bring it back again whenever I wish.

The answer concerning the different types of conviction that arise from tears.

The answer on the varieties of conviction which spring from tears.

Isaac: Not every kind of shedding of tears is produced by one feeling or one virtue. In one way, weeping originates from the pangs of our sins striking our heart, of which we read: "I have labored in my groanings, every night I will wash my bed; I will water my couch with my tears." And again: "Let tears run down like a torrent day and night: give yourself no rest, and let not the apple of your eye cease." In another way, there is weeping that arises from contemplating eternal good things and desiring that future glory, from which even richer streams of tears burst forth from uncontrollable delights and boundless joy, while our soul thirsts for the mighty Living God, saying, "When shall I come and appear before the presence of God? My tears have been my food day and night," declaring with daily crying and lamentation: "Woe is me that my sojourning is prolonged," and "Too long has my soul been a sojourner." In another way, tears flow forth which, without any awareness of deadly sin, still proceed from fear of hell and remembrance of that terrible judgment, with the terror of which the prophet was struck and prayed to God, saying: "Enter not into judgment with Your servant, for in Your sight shall no man living be justified." There is also another kind of tears, which are caused not by knowledge of oneself but by the hardness and sins of others; thus Samuel is described as having wept for Saul, and both the Lord in the gospel and Jeremiah in former days for the city of Jerusalem, the latter saying: "Oh, that my head were water and my eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people." Or also such tears as those of which we hear in the hundred and first Psalm: "For I have eaten ashes for my bread, and mingled my cup with weeping." And these were certainly not caused by the same feeling as those which arise in the sixth Psalm from the person of the penitent, but were due to the anxieties of this life and its distresses and losses, by which the righteous who are living in this world are oppressed. And this is clearly shown not only by the words of the Psalm itself, but also by its title, which runs as follows in the character of that poor person of whom it is said in the gospel that "blessed are the poor in spirit, for theirs is the kingdom of heaven": "A prayer of the poor when he was in distress and poured forth his prayer to God."

Isaac: Not every kind of shedding of tears is produced by one feeling or one virtue. For in one way does that weeping originate which is caused by the pricks of our sins smiting our heart, of which we read: I have laboured in my groanings, every night I will wash my bed; I will water my couch with my tears. And again: Let tears run down like a torrent day and night: give yourself no rest, and let not the apple of your eye cease. Lamentations 2:18 In another, that which arises from the contemplation of eternal good things and the desire of that future glory, owing to which even richer well-springs of tears burst forth from uncontrollable delights and boundless exultation, while our soul is thirsty for the mighty Living God, saying, When shall I come and appear before the presence of God? My tears have been my meat day and night, declaring with daily crying and lamentation: Woe is me that my sojourning is prolonged; and: Too long has my soul been a sojourner. In another way do the tears flow forth, which without any conscience of deadly sin, yet still proceed from the fear of hell and the recollection of that terrible judgment, with the terror of which the prophet was smitten and prayed to God, saying: Enter not into judgment with Your servant, for in Your sight shall no man living be justified. There is too another kind of tears, which are caused not by knowledge of one's self but by the hardness and sins of others; whereby Samuel is described as having wept for Saul, and both the Lord in the gospel and Jeremiah in former days for the city of Jerusalem, the latter thus saying: Oh, that my head were water and my eyes a fountain of tears! And I will weep day and night for the slain of the daughter of my people. Jeremiah 9:1 Or also such as were those tears of which we hear in the hundred and first Psalm: For I have eaten ashes for my bread, and mingled my cup with weeping. And these were certainty not caused by the same feeling as those which arise in the sixth Psalm from the person of the penitent, but were due to the anxieties of this life and its distresses and losses, by which the righteous who are living in this world are oppressed. And this is clearly shown not only by the words of the Psalm itself, but also by its title, which runs as follows in the character of that poor person of whom it is said in the gospel that blessed are the poor in spirit, for theirs is the kingdom of heaven: Matthew 5:3 A prayer of the poor when he was in distress and poured forth his prayer to God.

How tears ought not to be forced out when they do not flow spontaneously.

How tears ought not to be squeezed out, when they do not flow spontaneously.

These tears are vastly different from those squeezed out from dry eyes while the heart remains hard. Although we cannot believe that such tears are completely fruitless—since the attempt to shed them comes from good intention, especially among those who have not yet attained perfect knowledge or been thoroughly cleansed from the stains of past or present sins—still, those who have already advanced in the love of virtue should not force the flow of tears this way. They should not labor to produce weeping in the outward man, because even if it is produced, it will never reach the rich abundance of spontaneous tears. Instead, this effort will cast down the soul of the one praying and humiliate him, plunging him into human affairs and drawing him away from the celestial heights where the reverent mind of one who prays should be steadfastly fixed. It will force him to relax his grip on his prayers and grow sick from barren and forced tears.

From these tears those are vastly different which are squeezed out from dry eyes while the heart is hard: and although we cannot believe that these are altogether fruitless (for the attempt to shed them is made with a good intention, especially by those who have not yet been able to attain to perfect knowledge or to be thoroughly cleansed from the stains of past or present sins), yet certainly the flow of tears ought not to be thus forced out by those who have already advanced to the love of virtue, nor should the weeping of the outward man be with great labour attempted, as even if it is produced it will never attain the rich copiousness of spontaneous tears. For it will rather cast down the soul of the suppliant by his endeavours, and humiliate him, and plunge him in human affairs and draw him away from the celestial heights, wherein the awed mind of one who prays should be steadfastly fixed, and will force it to relax its hold on its prayers and grow sick from barren and forced tears.

The opinion of Abbot Antony on the state of prayer.

The opinion of Abbot Antony on the condition of prayer.

And so you may see the character of true prayer, I will give you not my own opinion but that of the blessed Antony. We have sometimes known him to be so persistent in prayer that often, when he was praying in a state of mental ecstasy and the sunrise began to appear, we heard him in the fervor of his spirit crying out: "Why do you hinder me, O sun, who are rising for this very purpose—namely, to draw me away from the brightness of this true light?" And his also is this heavenly and more than human statement about the goal of prayer: "That is not," he said, "a perfect prayer in which a monk is aware of himself and the words which he prays." And if we too, as far as our limited ability allows, may venture to add anything to this splendid statement, we will present the signs of prayer that are heard from the Lord, insofar as we have experienced them.

And that you may see the character of true prayer I will give you not my own opinion but that of the blessed Antony: whom we have known sometimes to have been so persistent in prayer that often as he was praying in a transport of mind, when the sunrise began to appear, we have heard him in the fervour of his spirit declaiming: Why do you hinder me, O sun, who art arising for this very purpose; viz., to withdraw me from the brightness of this true light? And his also is this heavenly and more than human utterance on the end of prayer: That is not, said he, a perfect prayer, wherein a monk understands himself and the words which he prays. And if we too, as far as our slender ability allows, may venture to add anything to this splendid utterance, we will bring forward the marks of prayer which are heard from the Lord, as far as we have tried them.

# Of the Proof that Prayer is Heard

Of the proof of prayer being heard.

When, while we are praying, no hesitation intervenes and breaks down the confidence of our petition by a kind of despair, but we feel that by pouring forth our prayer we have obtained what we are asking for, we have no doubt that our prayers have effectively reached God. For a person will be heard and obtain an answer to the extent that he believes he is regarded by God, and that God can grant it. For this saying of our Lord cannot be withdrawn: "Whatever you ask when you pray, believe that you shall receive, and it shall come to you." Mark 11:24

When, while we are praying, no hesitation intervenes and breaks down the confidence of our petition by a sort of despair, but we feel that by pouring forth our prayer we have obtained what we are asking for, we have no doubt that our prayers have effectually reached God. For so far will one be heard and obtain an answer, as he believes that he is regarded by God, and that God can grant it. For this saying of our Lord cannot be retracted: Whatsoever you ask when you pray, believe that you shall receive, and they shall come to you. Mark 11:24

An objection that the confidence of being heard in this way, as described, belongs only to saints.

An objection that the confidence of being thus heard as described belongs only to saints.

Germanus: We certainly believe that this confidence of being heard comes from purity of conscience, but how can we have it when our heart is still struck by the stings of sins and we have no merits to plead on our behalf that would allow us to confidently assume our prayers will be heard?

Germanus: We certainly believe that this confidence of being heard flows from purity of conscience, but for us, whose heart is still smitten by the pricks of sins, how can we have it, as we have no merits to plead for us, whereby we might confidently presume that our prayers would be heard?

Answer on the different reasons for prayer being heard.

Answer on the different reasons for prayer being heard.

Isaac: The Gospels and the prophets teach us that there are different reasons why prayer is heard, depending on the varied and changing condition of souls. Our Lord's words point out the fruits of an answer in the case of two people agreeing, as it says: "If two of you shall agree upon earth touching anything for which they shall ask, it shall be done for them of my Father which is in heaven" (Matthew 18:19). You have another reason in the fullness of faith, which is compared to a grain of mustard seed. For He says, "If you have faith as a grain of mustard seed, you shall say unto this mountain: Be removed, and it shall be removed; and nothing shall be impossible to you" (Matthew 17:19). You have it in persistence in prayer, which the Lord's words call importunity because of unwearied perseverance in petitioning: "For, verily, I say unto you that if not because of his friendship, yet because of his importunity he will rise and give him as much as he needs" (Luke 11:8). You have it in the fruits of almsgiving: "Shut up alms in the heart of the poor and it shall pray for you in the time of tribulation" (Sirach 29:15). You have it in purifying one's life and in works of mercy, as it says: "Loose the bands of wickedness, undo the bundles that oppress," and after a few words in which the barrenness of an unfruitful fast is rebuked, then it says, "you shall call and the Lord shall hear you; you shall cry, and He shall say, Here am I" (Isaiah 58:6, 9). Sometimes also extreme trouble causes prayer to be heard, as it says: "When I was in trouble I called unto the Lord, and He heard me," and again: "Afflict not the stranger for if he cries unto Me, I will hear him, for I am merciful." You see then in how many ways the gift of an answer may be obtained, so that no one need be crushed by despair about his conscience when seeking those things which are beneficial and eternal. For if in contemplating our wretchedness I admit that we are utterly lacking in all those virtues mentioned above, and that we have neither that praiseworthy agreement of two people, nor that faith compared to a grain of mustard seed, nor those works of piety which the prophet describes, surely we cannot be without that importunity which He supplies to all who desire it, owing to which alone the Lord promises that He will give whatever He has been asked to give. Therefore we ought to persevere without unbelieving hesitation, and not have the least doubt that by continuing in prayer we shall obtain all those things which we have asked according to God's mind. For the Lord, in His desire to grant what is heavenly and eternal, urges us to constrain Him as it were by our importunity, as He not only does not despise or reject the persistent, but actually welcomes and praises them, and most graciously promises to grant whatever they have persistently hoped for, saying: "Ask and you shall receive: seek and you shall find: knock and it shall be opened unto you. For every one that asks receives, and he that seeks finds, and to him that knocks it shall be opened" (Luke 11:9-10), and again: "All things whatsoever you shall ask in prayer believing you shall receive, and nothing shall be impossible to you." Therefore even if all the grounds for being heard which we have mentioned are altogether absent, at least the earnestness of importunity may encourage us, since this is within the power of anyone who wills it without the difficulties of any merits or labors. But let no one who prays doubt that he certainly will not be heard, so long as he doubts whether he is heard. But that this also shall be sought from the Lord persistently, we are taught by the example of the blessed Daniel, as, though he was heard from the first day on which he began to pray, he only obtained the result of his petition after twenty-one days. Therefore we also ought not to grow slack in the earnestness of the prayers we have begun, if we think that the answer comes slowly, for fear that perhaps the gift of the answer may in God's providence be delayed, or the angel who was to bring the divine blessing to us may, when he comes forth from the presence of the Almighty, be hindered by the resistance of the devil, as it is certain that he cannot transmit and bring to us the desired gift if he finds that we have slacked off from the earnestness of the petition made. This would certainly have happened to the above-mentioned prophet unless he had with incomparable steadfastness prolonged and persevered in his prayers until the twenty-first day. Let us then not be at all cast down by despair from the confidence of this faith of ours, even when we think that we are far from having obtained what we prayed for, and let us not have any doubts about the Lord's promise where He says: "All things, whatsoever you shall ask in prayer believing, you shall receive" (Matthew 21:22). For it is well for us to consider this saying of the blessed Evangelist John, by which the ambiguity of this question is clearly resolved: "This is," he says, "the confidence which we have in Him, that whatsoever we ask according to His will, He hears us" (1 John 5:16). He commands us then to have a full and undoubting confidence that we will be answered only in those things which are not for our own advantage or for temporal comforts, but are in conformity to the Lord's will. We are also taught to put this into our prayers by the Lord's Prayer, where we say "Your will be done"—Yours, not ours. For if we also remember these words of the Apostle that "we know not what to pray for as we ought" (Romans 8:26), we shall see that we sometimes ask for things opposed to our salvation and that we are most providentially refused our requests by Him who sees what is good for us with greater right and truth than we can. It is clear that this also happened to the teacher of the Gentiles when he prayed that the messenger of Satan who had been for his good allowed by the Lord's will to buffet him might be removed, saying: "For which I besought the Lord thrice that he might depart from me. And He said to me, My grace is sufficient for you, for strength is made perfect in weakness" (2 Corinthians 12:8-9). This feeling even our Lord expressed when He prayed in the character of the man which He had taken, that He might give us a form of prayer by His example as in other things, saying: "Father, if it be possible, let this cup pass from me: nevertheless not as I will but as You will" (Matthew 26:39), though certainly His will was not discordant with His Father's will. For He had come to save what was lost and to give His life a ransom for many, as He Himself says: "No man takes my life from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again" (John 10:18). In this character the blessed David sings the following in the thirty-ninth Psalm, of the unity of will which He ever maintained with the Father: "To do Your will: O My God, I am willing." For even if we read of the Father: "For God so loved the world that He gave His only begotten Son" (1 John 3:16), we find no less of the Son: "Who gave Himself for our sins" (Galatians 1:4). And as it is said of the One: "Who spared not His own Son, but gave Him for all of us" (Romans 8:32), so it is written of the other: "He was offered because He Himself willed it." And it is shown that the will of the Father and of the Son is in all things one, so that even in the actual mystery of the Lord's resurrection we are taught that there was no discord of operation. For just as the blessed Apostle declares that the Father brought about the resurrection of His body, saying: "And God the Father, who raised Him from the dead" (Galatians 1:1), so also the Son testifies that He Himself will raise again the temple of His body, saying: "Destroy this temple, and in three days I will raise it up again" (John 2:19). Therefore we, being instructed by all these examples of our Lord which have been listed, ought to end our prayers also with the same petition, and always add this clause to all our requests: "Nevertheless not as I will, but as You will" (Matthew 26:39). But it is clear enough that one who does not pray with attention of mind cannot observe that threefold reverence which is usually practiced in the assemblies of the brethren at the close of service.

Isaac: That there are different reasons for prayer being heard in accordance with the varied and changing condition of souls the words of the gospels and of the prophets teach us. For you have the fruits of an answer pointed out by our Lord's words in the case of the agreement of two persons; as it is said: If two of you shall agree upon earth touching anything for which they shall ask, it shall be done for them of my Father which is in heaven. Matthew 18:19 You have another in the fullness of faith, which is compared to a grain of mustard-seed. For, He says, if you have faith as a grain of mustard seed, you shall say unto this mountain: Be removed, and it shall be removed; and nothing shall be impossible to you. Matthew 17:19 You have it in continuance in prayer, which the Lord's words call, by reason of unwearied perseverance in petitioning, importunity: For, verily, I say unto you that if not because of his friendship, yet because of his importunity he will rise and give him as much as he needs. Luke 11:8 You have it in the fruits of almsgiving: Shut up alms in the heart of the poor and it shall pray for you in the time of tribulation. Sirach 29:15 You have it in the purifying of life and in works of mercy, as it is said: Loose the bands of wickedness, undo the bundles that oppress; and after a few words in which the barrenness of an unfruitful fast is rebuked, then, he says, you shall call and the Lord shall hear you; you shall cry, and He shall say, Here am I. Isaiah 58:6, 9 Sometimes also excess of trouble causes it to be heard, as it is said: When I was in trouble I called unto the Lord, and He heard me; and again: Afflict not the stranger for if he cries unto Me, I will hear him, for I am merciful. You see then in how many ways the gift of an answer may be obtained, so that no one need be crushed by the despair of his conscience for securing those things which are salutary and eternal. For if in contemplating our wretchedness I admit that we are utterly destitute of all those virtues which we mentioned above, and that we have neither that laudable agreement of two persons, nor that faith which is compared to a grain of mustard seed, nor those works of piety which the prophet describes, surely we cannot be without that importunity which He supplies to all who desire it, owing to which alone the Lord promises that He will give whatever He has been prayed to give. And therefore we ought without unbelieving hesitation to persevere, and not to have the least doubt that by continuing in them we shall obtain all those things which we have asked according to the mind of God. For the Lord, in His desire to grant what is heavenly and eternal, urges us to constrain Him as it were by our importunity, as He not only does not despise or reject the importunate, but actually welcomes and praises them, and most graciously promises to grant whatever they have perseveringly hoped for; saying, Ask and you shall receive: seek and you shall find: knock and it shall be opened unto you. For every one that asks receives, and he that seeks finds, and to him that knocks it shall be opened; Luke 11:9-10 and again: All things whatsoever you shall ask in prayer believing you shall receive, and nothing shall be impossible to you. And therefore even if all the grounds for being heard which we have mentioned are altogether wanting, at any rate the earnestness of importunity may animate us, as this is placed in the power of any one who wills without the difficulties of any merits or labours. But let not any suppliant doubt that he certainly will not be heard, so long as he doubts whether he is heard. But that this also shall be sought from the Lord unweariedly, we are taught by the example of the blessed Daniel, as, though he was heard from the first day on which he began to pray, he only obtained the result of his petition after one and twenty days. Wherefore we also ought not to grow slack in the earnestness of the prayers we have begun, if we fancy that the answer comes but slowly, for fear lest perhaps the gift of the answer be in God's providence delayed, or the angel, who was to bring the Divine blessing to us, may when he comes forth from the Presence of the Almighty be hindered by the resistance of the devil, as it is certain that he cannot transmit and bring to us the desired boon, if he finds that we slack off from the earnestness of the petition made. And this would certainly have happened to the above mentioned prophet unless he had with incomparable steadfastness prolonged and persevered in his prayers until the twenty-first day. Let us then not be at all cast down by despair from the confidence of this faith of ours, even when we fancy that we are far from having obtained what we prayed for, and let us not have any doubts about the Lord's promise where He says: All things, whatsoever you shall ask in prayer believing, you shall receive. Matthew 21:22 For it is well for us to consider this saying of the blessed Evangelist John, by which the ambiguity of this question is clearly solved: This is, he says, the confidence which we have in Him, that whatsoever we ask according to His will, He hears us. 1 John 5:16 He bids us then have a full and undoubting confidence of the answer only in those things which are not for our own advantage or for temporal comforts, but are in conformity to the Lord's will. And we are also taught to put this into our prayers by the Lord's Prayer, where we say Your will be done, — Yours not ours. For if we also remember these words of the Apostle that we know not what to pray for as we ought Romans 8:26 we shall see that we sometimes ask for things opposed to our salvation and that we are most providentially refused our requests by Him who sees what is good for us with greater right and truth than we can. And it is clear that this also happened to the teacher of the Gentiles when he prayed that the messenger of Satan who had been for his good allowed by the Lord's will to buffet him, might be removed, saying: For which I besought the Lord thrice that he might depart from me. And He said to me, My grace is sufficient for you, for strength is made perfect in weakness. 2 Corinthians 12:8-9 And this feeling even our Lord expressed when He prayed in the character of man which He had taken, that He might give us a form of prayer as other things also by His example; saying thus: Father, if it be possible, let this cup pass from me: nevertheless not as I will but as You will, Matthew 26:39 though certainly His will was not discordant with His Father's will, For He had come to save what was lost and to give His life a ransom for many; as He Himself says: No man takes my life from Me, but I lay it down of Myself. I have power to lay it down and I have power to take it again. John 10:18 In which character there is in the thirty-ninth Psalm the following sung by the blessed David, of the Unity of will which He ever maintained with the Father: To do Your will: O My God, I am willing. For even if we read of the Father: For God so loved the world that He gave His only begotten Son, 1 John 3:16 we find none the less of the Son: Who gave Himself for our sins. Galatians 1:4 And as it is said of the One: Who spared not His own Son, but gave Him for all of us, Romans 8:32 so it is written of the other: He was offered because He Himself willed it. And it is shown that the will of the Father and of the Son is in all things one, so that even in the actual mystery of the Lord's resurrection we are taught that there was no discord of operation. For just as the blessed Apostle declares that the Father brought about the resurrection of His body, saying: And God the Father, who raised Him from the dead, Galatians 1:1 so also the Son testifies that He Himself will raise again the Temple of His body, saying: Destroy this temple, and in three days I will raise it up again. John 2:19 And therefore we being instructed by all these examples of our Lord which have been enumerated ought to end our supplications also with the same prayer, and always to subjoin this clause to all our petitions: Nevertheless not as I will, but as You will. Matthew 26:39 But it is clear enough that one who does not pray with attention of mind cannot observe that threefold reverence which is usually practised in the assemblies of the brethren at the close of service.

Concerning prayer that is to be offered in one's private room with the door closed.

Of prayer to be offered within the chamber and with the door shut.

Before all things, however, we ought most carefully to observe the Gospel precept that tells us to enter our chamber, shut the door, and pray to our Father. We can fulfill this as follows: We pray within our chamber when we remove our hearts inwardly from the noise of all thoughts and anxieties, and disclose our prayers in secret and in the closest fellowship with the Lord. We pray with closed doors when, with closed lips and complete silence, we pray to the One who searches not our words but our hearts. We pray in secret when we disclose our petitions to God alone from our heart and fervent mind, so that no hostile powers are even able to discover the nature of our petition. Therefore we should pray in complete silence, not only to avoid distracting the brothers standing nearby by our whispers or louder speech, and disturbing the thoughts of those who are praying, but also so that the content of our petition may be concealed from our enemies who are especially watching us while we are praying. In this way we shall fulfill this command: Keep the doors of your mouth from her who sleeps in your bosom.

Before all things however we ought most carefully to observe the Evangelic precept, which tells us to enter into our chamber and shut the door and pray to our Father, which may be fulfilled by us as follows: We pray within our chamber, when removing our hearts inwardly from the din of all thoughts and anxieties, we disclose our prayers in secret and in closest intercourse to the Lord. We pray with closed doors when with closed lips and complete silence we pray to the searcher not of words but of hearts. We pray in secret when from the heart and fervent mind we disclose our petitions to God alone, so that no hostile powers are even able to discover the character of our petition. Wherefore we should pray in complete silence, not only to avoid distracting the brethren standing near by our whispers or louder utterances, and disturbing the thoughts of those who are praying, but also that the purport of our petition may be concealed from our enemies who are especially on the watch against us while we are praying. For so we shall fulfil this injunction: Keep the doors of your mouth from her who sleeps in your bosom. Micah 7:5

On the value of short and silent prayer.

Of the value of short and silent prayer.

Therefore we should pray often but briefly, so that if we take too long, our cunning enemy may not succeed in planting something in our hearts. For that is the true sacrifice, since the sacrifice of God is a broken spirit. This is the saving offering, these are pure drink offerings, this is the sacrifice of righteousness, the sacrifice of praise, these are true and rich victims, holocausts full of marrow, which are offered by contrite and humble hearts, and which those who practice this discipline and fervency of spirit that we have spoken of can sing with real power: Let my prayer be set forth in Your sight as the incense; let the lifting up of my hands be an evening sacrifice. But the arrival of the proper hour and of night reminds us that we ought with appropriate devotion to do this very thing, about which—as far as our limited ability allowed—we seem to have said a great deal and have extended our discussion considerably, though we believe we have said very little when we consider how magnificent and difficult the subject is.

Wherefore we ought to pray often but briefly, lest if we are long about it our crafty foe may succeed in implanting something in our heart. For that is the true sacrifice, as the sacrifice of God is a broken spirit. This is the salutary offering, these are pure drink offerings, that is the sacrifice of righteousness, the sacrifice of praise, these are true and fat victims, holocausts full of marrow, which are offered by contrite and humble hearts, and which those who practise this control and fervour of spirit, of which we have spoken, with effectual power can sing: Let my prayer be set forth in Your sight as the incense: let the lifting up of my hands be an evening sacrifice. But the approach of the right hour and of night warns us that we ought with fitting devotion to do this very thing, of which, as our slender ability allowed, we seem to have propounded a great deal, and to have prolonged our conference considerably, though we believe that we have discoursed very little when the magnificence and difficulty of the subject are taken into account.

With these words of the holy Isaac, we were more dazzled than satisfied. After evening service had been held, we rested our bodies for a short time. At first light we planned to return with the promise of a fuller discussion, and we departed, rejoicing both over gaining these teachings and over the assurance of his promises. We felt that although the excellence of prayer had been shown to us, we had not yet understood from his teaching what its nature actually is, or the power by which continuance in it might be gained and kept.

With these words of the holy Isaac we were dazzled rather than satisfied, and after evening service had been held, rested our limbs for a short time, and intending at the first dawn again to return under promise of a fuller discussion departed, rejoicing over the acquisition of these precepts as well as over the assurance of his promises. Since we felt that though the excellence of prayer had been shown to us, still we had not yet understood from his discourse its nature, and the power by which continuance in it might be gained and kept.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE SECOND CONFERENCE OF ABBOT SERENUS: ON PRINCIPALITIES.

THE SECOND CONFERENCE OF ABBOT SERENUS. ON PRINCIPALITIES.

On the hospitality of Abbot Serenus.

Of the hospitality of Abbot Serenus.

When we had finished the day's duties and the congregation had left the church, we returned to the old man's cell and enjoyed a most lavish meal. Instead of the sauce that was usually set on the table for his daily meal with a few drops of oil spread over it, he mixed a small amount of broth and poured a somewhat more generous portion of oil than usual over it. Each of them, when about to eat his daily meal, pours these drops of oil on, not to get any pleasure from the taste (the amount is so small that it's barely enough—I won't say to coat the throat and mouth, but even to pass down through it), but rather to use it to suppress the pride of heart that is certain to creep in stealthily and steadily if his fasting becomes any stricter, along with the temptations to vainglory. The more secretly his fasting is practiced and carried on without anyone seeing it, the more subtly it constantly tempts the one who conceals it. Then he set before us table salt and three olives each. After this he brought out a basket containing parched vetches, which they call trogalia, from which we each took five grains, two prunes, and one fig apiece. In that desert it is considered wrong for anyone to exceed that amount. When we had finished this meal and began to ask him again for his promised answer to the question, the old man said, "Let us hear your question, which we postponed considering until now."

When we had finished the duties of the day, and the congregation had been dismissed from Church we returned to the old man's cell, and enjoyed a most sumptuous repast. For instead of the sauce which with a few drops of oil spread over it was usually set on the table for his daily meal, he mixed a little decoction and poured over it a somewhat more liberal allowance of oil than usual; for each of them when he is going to partake of his daily repast, pours those drops of oil on, not that he may receive any enjoyment from the taste of it (for so limited is the supply that it is hardly enough I will not say to line the passage of his throat and jaws, but even to pass down it) but that using it, he may keep down the pride of his heart (which is certain to creep in stealthily and surely if his abstinence is any stricter) and the incitements to vainglory, for as his abstinence is practised with the greater secrecy, and is carried on without anyone to see it, so much the more subtly does it never cease to tempt the man who conceals it. Then he set before us table salt, and three olives each: after which he produced a basket containing parched vetches which they call trogalia, from which we each took five grains, two prunes and a fig apiece. For it is considered wrong for anyone to exceed that amount in that desert. And when we had finished this repast and had begun to ask him again for his promised solution of the question, Let us hear, said the old man, your question, the consideration of which we postponed till the present time.

Statements on the different kinds of spiritual wickednesses.

Statements on the different kinds of spiritual wickednesses.

Then Germanus said: We want to know what is the origin of the great variety of hostile powers opposed to humanity, and the difference between them, which the blessed Apostle summarizes as follows: We wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places (Ephesians 6:12), and again: Neither angels nor principalities nor powers nor any other creature can separate us from the love of God which is in Christ Jesus our Lord (Romans 8:38-39). Where then does the hostility of all this malice that envies us come from? Are we to believe that these powers were created by the Lord for this purpose—namely, to fight against humanity in these ranks and orders?

Then Germanus: We want to know what is the origin of the great variety of hostile powers opposed to men, and the difference between them, which the blessed Apostle sums up as follows: We wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places: Ephesians 6:12 and again: Neither angels nor principalities nor powers nor any other creature, can separate us from the love of God which is in Christ Jesus our Lord. Romans 8:38-39 Whence then arises the enmity of all this malice jealous of us? Are we to believe that those powers were created by the Lord for this; viz., to fight against men in these grades and orders?

The answer concerning the many kinds of food provided in Holy Scripture.

The answer on the many kinds of food provided in holy Scripture.

Serenus: The authority of holy Scripture teaches us in different ways depending on what it wants to convey. Some things it states so plainly and clearly that even those who completely lack understanding can grasp them. These passages are not veiled in any obscure hidden meaning and do not require any explanation—their meaning and sense lie right on the surface of the words and letters. But some things are so concealed and wrapped in mysteries that they offer us an immense field for skill and care in discussing and explaining them. It is clear that God has arranged this for many reasons. First, so that the holy mysteries, if they had no veil of spiritual meaning covering them, would not be exposed equally to the knowledge and understanding of everyone—that is, to the profane as well as to the faithful—and thus there would be no difference in goodness and wisdom between the lazy and the diligent. Second, so that among those who truly belong to the household of faith, as immense differences in intellectual ability become apparent, there might be opportunity to rebuke the slothfulness of the idle and to prove the keenness and diligence of the earnest. And so holy Scripture is fittingly compared to a rich and fertile field. While it bears and produces much that is good for human food without being cooked by fire, it produces some things that are found to be unsuitable for human use or even harmful unless they have lost all the roughness of their raw condition by being tempered and softened by the heat of fire. But some are naturally fit for use in both states, so that even when uncooked they are not unpleasant in their raw condition, yet are still made more palatable by being cooked and heated by fire. Many more things are produced that are only fit for the food of irrational creatures—cattle, wild animals, and birds—but utterly useless as food for human beings, which in their rough state without being touched by fire in any way contribute to the health and life of cattle. And we can clearly see that the same system holds good in that most fruitful garden of the Scriptures of the Spirit. In it some things shine forth clear and bright in their literal sense, so that they have no need of any higher interpretation and furnish abundant food and nourishment in the simple sound of the words to the hearers, as in this passage: "Hear, O Israel, the Lord your God is one Lord," and "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength" (Deuteronomy 6:4-5). But there are some passages which, unless they are softened by an allegorical interpretation and refined by the testing fire of the spirit, cannot become wholesome food for the inner man without injury and loss to him. Damage rather than profit will come to him from receiving them, as with this passage: "Let your loins be girded up and your lights burning," and "Whosoever has no sword, let him sell his coat and buy himself a sword," and "Whosoever takes not up his cross and follows after Me is not worthy of Me"—a passage which some very earnest monks, having indeed a zeal for God but not according to knowledge (Romans 10:2), understood literally and so made themselves wooden crosses and carried them about constantly on their shoulders, and so became a cause not of edification but of ridicule to all who saw them. But some passages can be taken suitably and properly in both ways—the historical and allegorical—so that either explanation furnishes a healing draught to the soul, as in this passage: "If anyone shall smite you on the right cheek, turn to him the other also," and "When they persecute you in one city, flee to another," and "If you will be perfect, go, sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me." Scripture also produces grass for the cattle (and all the fields of Scripture are full of this food)—namely, plain and simple narratives of history, by which simple folk and those who are incapable of perfect and sound understanding (of whom it is said, "You, Lord, will save both man and beast") may be made stronger and more vigorous for their hard work and the labor of actual life, according to the state and measure of their capacity.

Serenus: The authority of holy Scripture says on those points on which it would inform us some things so plainly and clearly even to those who are utterly void of understanding, that not only are they not veiled in the obscurity of any hidden meaning, but do not even require the help of any explanation, but carry their meaning and sense on the surface of the words and letters: but some things are so concealed and involved in mysteries as to offer us an immense field for skill and care in the discussion and explanation of them. And it is clear that God has so ordered it for many reasons: first for fear lest the holy mysteries, if they were covered by no veil of spiritual meaning, should be exposed equally to the knowledge and understanding of everybody, i.e., the profane as well as the faithful and thus there might be no difference in the matter of goodness and prudence between the lazy and the earnest: next that among those who are indeed of the household of faith, while immense differences of intellectual power open out before them, there might be the opportunity of reproving the slothfulness of the idle, and of proving the keenness and diligence of the earnest. And so holy Scripture is fitly compared to a rich and fertile field, which, while bearing and producing much which is good for man's food without being cooked by fire, produces some things which are found to be unsuitable for man's use or even harmful unless they have lost all the roughness of their raw condition by being tempered and softened down by the heat of fire. But some are naturally fit for use in both states, so that even when uncooked they are not unpleasant from their raw condition, but still are rendered more palatable by being cooked and heated by fire. Many more things too are produced only fit for the food of irrational creatures, and cattle, and wild animals and birds, but utterly useless as food for men, which while still in their rough state without being in any way touched by fire, conduce to the health and life of cattle. And we can clearly see that the same system holds good in that most fruitful garden of the Scriptures of the Spirit, in which some things shine forth clear and bright in their literal sense, in such a way that while they have no need of any higher interpretation, they furnish abundant food and nourishment in the simple sound of the words, to the hearers: as in this passage: Hear, O Israel, the Lord your God is one Lord; and: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5 But there are some which, unless they are weakened down by an allegorical interpretation, and softened by the trial of the fire of the spirit cannot become wholesome food for the inner man without injury and loss to him; and damage rather than profit will accrue to him from receiving them: as with this passage: But let your loins be girded up and your lights burning; and: whosoever has no sword, let him sell his coat and buy himself a sword; and: whosoever takes not up his cross and follows after Me is not worthy of Me; a passage which some most earnest monks, having indeed a zeal for God, but not according to knowledge Romans 10:2 understood literally, and so made themselves wooden crosses, and carried them about constantly on their shoulders, and so were the cause not of edification but of ridicule on the part of all who saw them. But some are capable of being taken suitable and properly in both ways, i.e., the historical and allegorical, so that either explanation furnishes a healing draught to the soul; as this passage: If any one shall smite you on the right cheek, turn to him the other also; and: when they persecute you in one city, flee to another; and: if you will be perfect, go, sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me. It produces indeed grass for the cattle also, (and of this food all the fields of Scripture are full); viz., plain and simple narratives of history, by which simple folk, and those who are incapable of perfect and sound understanding (of whom it is said You, Lord, will save both man and beast) may be made stronger and more vigorous for their hard work and the labour of actual life, in accordance with the state and measure of their capacity.

Of the double sense in which Holy Scripture may be taken.

Of the double sense in which Holy Scripture may be taken.

Therefore, on those passages that come with a clear explanation, we can consistently establish their meaning and confidently state our own interpretations. But those which the Holy Spirit has inserted into Holy Scripture with veiled meaning—reserving them for our meditation and study—and wanting some of them to be gathered from various proofs and conjectures, ought to be carefully assembled step by step. This way their assertions and proofs can be arranged according to the judgment of the person who is arguing or defending them. For sometimes when different opinions are expressed about one and the same subject, either view may be considered reasonable and held without harm to the faith, either with certainty or tentatively. That is, in such a way that neither full belief nor absolute rejection is given to it, and the second view need not conflict with the first if neither is found to oppose the faith. For example: Elijah came in the person of John (Matthew 11:14) and is also to be the forerunner of the Lord's Second Coming; and regarding the abomination of desolation that stood in the holy place—by means of that idol of Jupiter which, as we read, was placed in the temple in Jerusalem, and which is again to stand in the Church through the coming of Antichrist; and all those things that follow in the gospel, which we understand as having been fulfilled before the captivity of Jerusalem and as still to be fulfilled at the end of this world. In these matters neither view opposes the other, nor does the first interpretation conflict with the second.

Wherefore on those passages which are brought forward with a clear explanation we also can constantly lay down the meaning and boldly state our own opinions. But those which the Holy Spirit, reserving for our meditation and exercise, has inserted in holy Scripture with veiled meaning, wishing some of them to be gathered from various proofs and conjectures, ought to be step by step and carefully brought together, so that their assertions and proofs may be arranged by the discretion of the man who is arguing or supporting them. For sometimes when a difference of opinion is expressed on one and the same subject, either view may be considered reasonable and be held without injury to the faith either firmly, or doubtfully, i.e., in such a way that neither is full belief nor absolute rejection accorded to it, and the second view need not interfere with the former, if neither of them is found to be opposed to the faith: as in this case: where Elias came in the person of John, Matthew 11:14 and is again to be the precursor of the Lord's Advent: and in the matter of the Abomination of desolation which stood in the holy place, by means of that idol of Jupiter which, as we read, was placed in the temple in Jerusalem, and which is again to stand in the Church through the coming of Antichrist, and all those things which follow in the gospel, which we take as having been fulfilled before the captivity of Jerusalem and still to be fulfilled at the end of this world. In which matters neither view is opposed to the other, nor does the first interpretation interfere with the second.

Regarding the fact that the proposed question ought to be counted among those matters to be held in a neutral or doubtful way.

Of the fact that the question suggested ought to be included among those things to be held in a neutral or doubtful way.

Since the question we have raised does not seem to have been thoroughly or frequently discussed among people, and is unclear to most, and because what we are presenting may perhaps appear doubtful to some, we ought to shape our own position (since it does not conflict with faith in the Trinity) so that it may be included among those things which are to be held in a neutral or doubtful way—even though these things do not rest on mere opinions such as are usually based on guesses and conjectures, but on clear scriptural proof.

And therefore since the question raised by us, does not seem to have been sufficiently or often ventilated among men, and is clear to most people, and from this fact what we bring forward may perhaps appear to some to be doubtful, we ought to regulate our own view (since it does not interfere with faith in the Trinity) so that it may be included among those things which are to be held doubtfully; although they rest not on mere opinions such as are usually given to guesses and conjectures, but on clear Scripture proof.

Of the fact that nothing is created evil by God.

Of the fact that nothing is created evil by God.

God forbid that we should admit that God has created anything that is substantially evil, as Scripture says that everything God had made was very good (Genesis 1:31). For if they were created by God in their current state, or made for this purpose—namely, to occupy these positions of malice and always be ready for the deception and ruin of humanity—we would, contrary to the view of the Scripture quoted above, slander God as the Creator and author of evil, claiming that He Himself formed utterly evil wills and natures, creating them for this very purpose: that they might always persist in their wickedness and never move toward the disposition of a good will. The following explanation of this diversity, then, is what we received from the tradition of the fathers, drawn from the source of Holy Scripture.

God forbid that we should admit that God has created anything which is substantially evil, as Scripture says everything that God had made was very good. Genesis 1:31 For if they were created by God such as they are now, or made for this purpose; viz., to occupy these positions of malice, and ever to be ready for the deception and ruin of men, we should in opposition to the view of the above quoted Scripture slander God as the Creator and author of evil, as having Himself formed utterly evil wills and natures, creating them for this very purpose; viz., that they might ever persist in their wickedness and never pass over to the feeling of a good will. The following reason then of this diversity is what we received from the tradition of the fathers, being drawn from the fount of Holy Scripture.

Concerning the Origin of Principalities or Powers

Of the origin of principalities or powers.

None of the faithful question the fact that before the formation of this visible creation, God made spiritual and heavenly powers. This was so that from the very fact of knowing they had been formed out of nothing by the Creator's goodness for such glory and happiness, they might render Him continual thanks and ceaselessly continue to praise Him. We should not imagine that God only began to create and work for the first time when He formed this world, as if in all those countless ages beforehand He had given no thought to Providence and divine ordering of things, and as if we could believe that having no one toward whom to show the blessings of His goodness, He had been solitary and a stranger to all generosity. Such a notion is too impoverished and unsuitable to apply to that boundless, eternal, and incomprehensible Majesty. As the Lord Himself says of these powers: When the stars were made together, all my angels praised Me with a loud voice. Those who were present at the creation of the stars are most clearly proved to have been created before that beginning in which it is said that heaven and earth were made, since they are said to have praised the Creator with loud voices and wonder because of all those visible creatures which they saw proceed forth from nothing. Before that beginning in time spoken of by Moses, which according to the historical and Jewish interpretation denotes the age of this world—without prejudice to our interpretation, according to which we explain that the beginning of all things is Christ, in whom the Father created all things, as it is said: All things were made by Him, and without Him was not anything made—before, I say, that beginning of Genesis in time, there is no question that God had already created all those powers and heavenly virtues. The Apostle lists these in order and describes them thus: For in Christ were created all things both in heaven and on earth, visible and invisible, whether they be angels or archangels, whether they be thrones or dominions, whether they be principalities or powers. All things were made by Him and in Him.

None of the faithful question the fact that before the formation of this visible creation God made spiritual and celestial powers, in order that owing to the very fact that they knew that they had been formed out of nothing by the goodness of the Creator for such glory and bliss, they might render to Him continual thanks and ceaselessly continue to praise Him. For neither should we imagine that God for the first time began to originate His creation and work with the formation of this world, as if in those countless ages beforehand He had taken no thought of Providence and the divine ordering of things, and as if we could believe that having none towards whom to show the blessings of His goodness, He had been solitary, and a stranger to all bountifulness; a thing which is too poor and unsuitable to fancy of that boundless and eternal and incomprehensible Majesty; as the Lord Himself says of these powers: When the stars were made together, all my angels praised Me with a loud voice. Those then who were present at the creation of the stars, are most clearly proved to have been created before that beginning in which it is said that heaven and earth were made, inasmuch as they are said with loud voices and admiration to have praised the Creator because of all those visible creatures which, as they saw, proceeded forth from nothing. Before then that beginning in time which is spoken of by Moses, and which according to the historic and Jewish interpretation denotes the age of this world (without prejudice to our interpretation, according to which we explain that the beginning, of all things is Christ, in whom the Father created all things, as it is said All things were made by him, and without Him was not anything made,) John 1:3 before, I say, that beginning of Genesis in time there is no question that God had already created all those powers and heavenly virtues; which the Apostle enumerates in order and thus describes: For in Christ were created all things both in heaven and on earth, visible and invisible, whether they be angels or archangels, whether they be thrones or dominions, whether they be principalities or powers. All things were made by Him and in Him. Colossians 1:16

On the fall of the devil and the angels.

He who from among the heavenly powers was set over the earthly realm, and to whom God entrusted the guardianship of the earth, was not made wicked by nature but was good, having in himself no trace of evil from his Maker. He could not even endure the idea of evil. But being endowed with free will by his Maker, he used his freedom of choice to turn away from what was according to nature and to fall into what was contrary to nature, rising up in arrogance against his own Creator and God, and wishing to rebel against Him. He was the first to depart from good and become evil. For evil is nothing other than the absence of goodness, just as darkness is the absence of light. Now goodness is a conceptual reality, and in the same way so is its absence. Therefore, having been created good by the good God and made for good, the devil of his own free will departed from the natural goodness and came into evil. Both he and all the army of angels under him were cast down from heaven and became demons. Therefore they did not receive a wicked and evil nature from their Creator, but they themselves by their own free choice became evil and received the name "devil" and "Satan" and "demon."

Of the fall of the devil and the angels.

The prophetic lamentations of Ezekiel and Isaiah clearly show us that some of the leaders from among the angels fell. Ezekiel mourns the prince of Tyre, and Isaiah mourns that Lucifer who rose in the morning. The Lord speaks of him to Ezekiel as follows: Son of man, take up a lamentation over the prince of Tyre, and say to him: Thus says the Lord God: You were the seal of resemblance, full of wisdom, perfect in beauty. You were in the pleasures of the paradise of God: every precious stone was your covering: the sardius, the topaz and the jasper, the chrysolyte and the onyx and the beryl, the sapphire and the carbuncle and the emerald: gold the work of your beauty, and your pipes were prepared in the day that you were created. You were a cherub stretched out and protecting, and I set you in the holy mountain of God, you have walked in the midst of the stones of fire. You were perfect in your ways from the day of your creation, until iniquity was found in you. By the multitude of your merchandise your inner parts were filled with iniquity and you have sinned; and I cast you out from the mountain of God, and destroyed you, O covering cherub, out of the midst of the stones of fire. And your heart was lifted up with your beauty: you have lost your wisdom in your beauty, I have cast you to the ground: I have set you before the face of kings, that they might behold you. You have defiled your sanctuaries by the multitude of your iniquities and by the iniquity of your traffic. Isaiah also says of another: How are you fallen from heaven, O Lucifer, who rose in the morning? How are you fallen to the ground, that wounded the nations? And you said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High. But Holy Scripture tells us that these did not fall alone from that height of their blessed state, for it says that the dragon dragged down with himself the third part of the stars. One of the Apostles says even more plainly: But the angels who kept not their first estate, but left their own dwelling, He has reserved in everlasting chains under darkness to the judgment of the great day. This statement also, which is said to us: But you shall die like men and fall like one of the princes—what does it mean except that many princes have fallen? From these testimonies we can understand the reason for this diversity of ranks: either these fallen powers still retain those differences of rank, based on the position in which they were originally created, just as the holy and heavenly powers are said to have ranks, or else, though they were cast down from heavenly places, they claim these ranks and titles among themselves as a twisted reward for their wickedness and the degrees to which they have advanced in evil, imitating by perversion those virtues which remained firm in heaven.

And so we are clearly shown that out of that number of them some of the leaders fell, by the lamentations of Ezekiel and Isaiah, in which we know that the prince of Tyre or that Lucifer who rose in the morning is lamented with a doleful plaint: and of him the Lord speaks as follows to Ezekiel: Son of man, take up a lamentation over the prince of Tyre, and say to him: Thus says the Lord God: You were the seal of resemblance, full of wisdom, perfect in beauty. You were in the pleasures of the paradise of God: every precious stone was your covering: the sardius, the topaz and the jasper, the chrysolyte and the onyx and the beryl, the sapphire and the carbuncle and the emerald: gold the work of your beauty, and your pipes were prepared in the day that you were created. You were a cherub stretched out and protecting, and I set you in the holy mountain of God, you have walked in the midst of the stones of fire. You were perfect in your ways from the day of your creation, until iniquity was found in you. By the multitude of your merchandise your inner parts were filled with iniquity and you have sinned; and I cast you out from the mountain of God, and destroyed you, O covering cherub, out of the midst of the stones of fire. And your heart was lifted up with your beauty: you have lost your wisdom in your beauty, I have cast you to the ground: I have set you before the face of kings, that they might behold you. You have defiled your sanctuaries by the multitude of your iniquities and by the iniquity of your traffic. Ezekiel 28:11-18 Isaiah also says of another: How are you fallen from heaven, O Lucifer, who rose in the morning? How are you fallen to the ground, that wounded the nations? And you said in your heart, I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the heights of the clouds. I will be like the Most High. Isaiah 14:12-14 But Holy Scripture relates that these fell not alone from that summit of their station in bliss, as it tells us that the dragon dragged down together with himself the third part of the stars. Revelation 12:4 One of the Apostles too says still more plainly: But the angels who kept not their first estate, but left their own dwelling, He has reserved in everlasting chains under darkness to the judgment of the great day. This too which is said to us: But you shall die like men and fall like one of the princes, what does it imply but that many princes have fallen? And by these testimonies we can gather the reason for this diversity; viz., either that they still retain those differences of rank (which adverse powers are said to possess, after the manner of holy and heavenly virtues) from the station of their former rank in which they were severally created, or else that, though themselves cast down from heavenly places, yet, as a reward for that wickedness of theirs in which they have graduated in evil, they claim in perversity these grades and titles of rank among themselves, by way of copying those virtues which have stood firm there.

An objection stating that the devil's fall originated from God's deception.

An objection stating that the fall of the devil took its origin from the deception of God.

Germanus: Until now we believed that the reason and beginning of the devil's ruin and fall, in which he was cast down from his heavenly state, was primarily envy—specifically when he deceived Adam and Eve through his malicious cunning.

Germanus: Up till now we used to believe that the reason and commencement of the ruin and fall of the devil, in which he was cast out from his heavenly estate, was more particularly envy, when in his spiteful subtlety he deceived Adam and Eve.

The answer concerning the beginning of the devil's fall.

The answer about the beginning of the devil's fall.

Serenus: The passage in Genesis shows that this was not the beginning of his fall and ruin, since before their deception it indicates that he had already been marked with the disgrace of the name of the serpent, where it says: "But the serpent was wiser" or as the Hebrew copies express it, "more subtle than all the beasts of the earth, which the Lord God had made." Genesis 3:1 You see then that he had fallen away from his angelic holiness even before he deceived the first man, so that he not only deserved to be branded with the disgrace of this title, but actually surpassed all other beasts of the earth in the tricks of wickedness. For Holy Scripture would not have described a good angel by such a term, nor would it say of those who were still continuing in that state of blessedness: "But the serpent was wiser than all the beasts of the earth." For this title could not possibly be applied—I do not say to Gabriel or Michael, but it would not even be appropriate for any good man. And so the title of serpent and the comparison to beasts most clearly indicates not the dignity of an angel but the disgrace of an apostate. Finally, the occasion of the envy and deception which led him to deceive man arose from the basis of his previous fall, in that he saw that man, who had only recently been formed out of the dust of the ground, was to be called to that glory from which he remembered that he himself, while still one of the princes, had fallen. And so that first fall of his, which was due to pride and which earned him the name of the serpent, was followed by a second fall due to envy. And since this one found him still possessing something upright so that he could enjoy some exchange of conversation and counsel with man, by the Lord's sentence he was very properly cast down to the lowest depth, so that he might no longer walk as before upright and looking upward, but should cling to the ground and crawl along, and be brought low upon his belly and feed upon the earthly food and works of sins, and from then on proclaim his open hostility, and place between himself and man an enmity that is to our advantage and a discord that is to our profit, so that while men are on their guard against him as a dangerous enemy, he can no longer harm them by a deceptive appearance of friendship.

Serenus: The passage in Genesis shows that that was not the beginning of his fall and ruin, as before their deception it takes the view that he had already been branded with the ignominy of the name of the serpent, where it says: But the serpent was wiser or as the Hebrew copies express it, more subtle than all the beasts of the earth, which the Lord God had made. Genesis 3:1 You see then that he had fallen away from his angelic holiness even before he deceived the first man, so that he not only deserved to be stamped with the ignominy of this title, but actually excelled all other beasts of the earth in the subterfuges of wickedness. For Holy Scripture would not have designated a good angel by such a term, nor would it say of those who were still continuing in that state of bliss: But the serpent was wiser than all the beasts of the earth. For this title could not possibly be applied I say not to Gabriel or Michæl, but it would not even be suitable to any good man. And so the title of serpent and the comparison to beasts most clearly suggests not the dignity of an angel but the infamy of an apostate. Finally the occasion of the envy and seduction, which led him to deceive man, arose from the ground of his previous fall, in that he saw that man, who had but recently been formed out of the dust of the ground, was to be called to that glory, from which he remembered that he himself, while still one of the princes, had fallen. And so that first fall of his, which was due to pride, and which obtained for him the name of the serpent, was followed by a second owing to envy: and as this one found him still in the possession of something upright so that he could enjoy some interchange of conference and counsel with man, by the Lord's sentence he was very properly cast down to the lowest depth, that he might no longer walk as before erect, and looking up on high, but should cleave to the ground and creep along, and be brought low upon his belly and feed upon the earthly food and works of sins, and henceforward proclaim his secret hostility, and put between himself and man an enmity that is to our advantage, and a discord that is to our profit, so that while men are on their guard against him as a dangerous enemy, he can no longer injure them by a deceptive show of friendship.

The punishment of the deceiver and the deceived.

The punishment of the deceiver and the deceived.

We should learn a special lesson from this in order to avoid evil advice: even though the one who deceived received a fitting punishment and condemnation, the one who was deceived did not escape punishment entirely, though his punishment was somewhat lighter than that of the deceiver. This is very clearly shown. Adam, who was deceived—or rather, to use the Apostle's words, was not deceived but yielded deadly consent by going along with the wishes of the one who was deceived—is condemned only to labor and the sweat of his brow. This is assigned to him not through a curse upon himself, but through a curse upon the ground and its barrenness. But the woman, who persuaded him to this, is punished with increased pain, anguish, and sorrow, and is also placed under the yoke of permanent subjection. But the serpent, who was the first to incite them to this offense, is punished by an everlasting curse. Therefore, we should guard ourselves with the greatest care and caution against evil advice, because such advice not only brings punishment upon those who give it, but also does not allow those who are deceived by it to go free from guilt and punishment.

But we ought in this matter, in order that we may shun evil counsels, to learn a special lesson from the fact that though the author of the deception was visited with a fitting punishment and condemnation, yet still the one who was led astray did not go scot free from punishment, although it was somewhat lighter than that of him who was the author of the deception. And this we see was very plainly expressed. For Adam who was deceived, or rather (to use the Apostle's words) was not deceived but, acquiescing in the wishes of her who was deceived, seems to have come to yield a consent that was deadly, is only condemned to labour and the sweat of his brow, which is assigned to him not by means of a curse upon himself, but by means of a curse upon the ground, and its barrenness. But the woman, who persuaded him to this, is visited with an increase of anguish, and pains and sorrow, and also given over to the yoke of perpetual subjection. But the serpent who was the first to incite them to this offense, is punished by a lasting curse. Wherefore we should with the utmost care and circumspection be on our guard against evil counsels, for as they bring punishment upon their authors, so too they do not suffer those who are deceived by them to go free from guilt and punishment.

Concerning the multitude of demons and the disruption they constantly cause in our atmosphere.

Of the crowd of the devils, and the disturbance which they always raise in our atmosphere.

But the atmosphere that extends between heaven and earth is constantly filled with a dense crowd of spirits. They do not fly about in it quietly or idly, and divine providence has most fortunately hidden them from human sight. If people could see them, they would either be driven out of their minds by unbearable terror and faint away from the inability to look at such things with bodily eyes—especially given the fear of their attacks or horror at the forms into which they transform and change themselves at will—or they would grow steadily worse and become corrupted by constantly observing and imitating them. This would create a kind of dangerous familiarity and deadly interaction between humans and the unclean powers of the air. Currently, the crimes committed among people are concealed by walls and enclosures, by distance and space, or by some sense of shame and confusion. But if people could always look upon these spirits openly, they would be driven to an even greater degree of madness, since there would not be a single moment when they would see them stop their wickedness. Unlike us, no bodily weariness, no business obligations, and no need to provide for daily food forces them to pause, even unwillingly, from the purposes they have set out to accomplish.

But the atmosphere which extends between heaven and earth is ever filled with a thick crowd of spirits, which do not fly about in it quietly or idly, so that most fortunately the divine providence has withdrawn them from human sight. For through fear of their attacks, or horror at the forms, into which they transform and turn themselves at will, men would either be driven out of their wits by an insufferable dread, and faint away, from inability to look on such things with bodily eyes, or else would daily grow worse and worse, and be corrupted by their constant example and by imitating them, and thus there would arise a sort of dangerous familiarity and deadly intercourse between men and the unclean powers of the air, whereas those crimes which are now committed among men, are concealed either by walls and enclosures or by distance and space, or by some shame and confusion: but if they could always look on them with open face, they would be stimulated to a greater pitch of insanity, as there would not be a single moment in which they would see them desist from their wickedness, since no bodily weariness, or occupation in business or care for their daily food (as in our case) forces them sometimes even against their will to desist from the purposes they have begun to carry out.

Concerning the fact that opposing powers turn the attack which they aim against people even against each other.

Of the fact that opposing powers turn the attack, which they aim at men, even against each other.

It is clear that the attacks they direct at humanity are also aimed against each other. They persistently promote discord and conflict among certain peoples because of an innate love of wickedness they possess. We see this plainly set forth in the vision of the prophet Daniel, where the angel Gabriel says: "Fear not, Daniel: for from the first day that you set your heart to understand, to afflict yourself in the sight of your God, your words have been heard, and I have come for your words. But the prince of the kingdom of the Persians resisted me twenty-one days, and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I have come to teach you what things shall befall your people in the latter days" (Daniel 10:12-14). We cannot doubt that this prince of the kingdom of the Persians was a hostile power that favored the Persian nation, an enemy of God's people. Out of jealousy, it opposed the good that would result from answering the question for which the prophet prayed to the Lord through the archangel. It tried to prevent the saving comfort of the angel from reaching Daniel too quickly and from strengthening the people of God over whom the archangel Gabriel presided. Gabriel said that even then, because of the fierceness of the prince's assaults, he would not have been able to reach Daniel had not the archangel Michael come to help him, meet the prince of the kingdom of the Persians in battle, intervene, defend him from attack, and enable him to come instruct the prophet after twenty-one days. A little later it says: "And the angel said: Do you know why I have come to you? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell you what is written down in the Scriptures of truth, and none is my helper in all these things but Michael your prince" (Daniel 10:20-21). And again: "At that time shall Michael rise up, the great prince who stands for the children of your people" (Daniel 12:1). We also read that another was called the prince of the Greeks, who as patron of that nation under him appears to have been opposed both to the Persian nation and to the people of Israel. From this we clearly see that opposing powers stir up against each other those national conflicts, disputes, and divisions that they promote at their instigation. They either rejoice at their victories or are downcast at their defeats, and thus cannot live in harmony among themselves, since each one is always striving with restless jealousy on behalf of those over whom he presides against the patron of some other nation.

For it is quite clear that they aim these attacks, with which they assault men, even against each other, for in like manner they do not cease to promote with unwearied strife the discords and struggles which they have undertaken for some peoples because of a sort of innate love of wickedness which they have: and this we read of as being very clearly set forth in the vision of Daniel the prophet, where the angel Gabriel speaks as follows: Fear not, Daniel: for from the first day that you set your heart to understand, to afflict yourself in the sight of your God, your words have been heard: and I have come for your words. But the prince of the kingdom of the Persians resisted me one and twenty days: and behold Michael one of the chief princes came to help me, and I remained there by the king of the Persians. But I have come to teach you what things shall befall your people in the latter days. Daniel 10:12-14 And we can not possibly doubt that this prince of the kingdom of the Persians was a hostile power, which favoured the nation of the Persians an enemy of God's people; for in order to hinder the good which it saw would result from the solution of the question for which the prophet prayed the Lord, by the archangel, in its jealousy it opposed itself to prevent the saving comfort of the angel from reaching Daniel too speedily, and from strengthening the people of God, over which the archangel Gabriel was: and the latter said that even then, owing to the fierceness of his assaults, he would not have been able to come to him, had not Michael the archangel come to help him, and met the prince of the kingdom of the Persians, and joined battle with him, and intervened, and defended him from his attack, and so enabled him to come to instruct the prophet after twenty-one days. And a little later on it says: And the angel said: Do you know wherefore I have come to you? And now I will return to fight against the prince of the Persians. For when I went forth, there appeared the prince of the Greeks coming. But I will tell you what is written down in the Scriptures of truth: and none is my helper in all these things but Michael your prince. Daniel 10:20-21 And again: At that time shall Michael rise up, the great prince, who stands for the children of your people. Daniel 12:1 So then we read that in the same way another was called the prince of the Greeks, who since he was patron of that nation which was subject to him seems to have been opposed to the nation of the Persians as well as to the people of Israel. From which we clearly see that antagonistic powers raise against each other those quarrels of nations, and conflicts and dissensions, which they show among themselves at their instigation, and that they either exult at their victories or are cast down at their defeats, and thus cannot live in harmony among themselves, while each of them is always striving with restless jealousy on behalf of those whom he presides over, against the patron of some other nation.

How spiritual wickednesses came to be called powers or principalities.

How it is that spiritual wickednesses obtained the names of powers or principalities.

We can then see clear reasons, in addition to those ideas we explained above, why they are called principalities or powers—namely, because they rule and preside over different nations, and at least hold sway over inferior spirits and demons, which the gospels confirm by their own confession that there exist legions. For they could not be called lords unless they had some over whom to exercise the authority of lordship; nor could they be called powers or principalities unless there were some over whom they could claim power. And this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: "He casts out devils by Beelzebub the prince of the devils" (Luke 11:15). For we find that they are also called rulers of darkness (Ephesians 6:12), and that one of them is styled the prince of this world (John 14:30). But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: "When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all principalities and powers and dominions" (1 Corinthians 15:24). And this certainly can only take place if they are removed from the rule of those over whom we know that powers and dominions and principalities take charge in this world.

We can then see clear reasons, in addition to those ideas which we expounded above, why they are called principalities or powers; viz., because they rule and preside over different nations, and at least hold sway over inferior spirits and demons, of which the gospels give us evidence by their own confession that there exist legions. For they could not be called lords unless they had some over whom to exercise the sway of lordship; nor could they be called powers or principalities, unless there were some over whom they could claim power: and this we find pointed out very clearly in the gospel by the Pharisees in their blasphemy: He casts out devils by Beelzebub the prince of the devils, Luke 11:15 for we find that they are also called rulers of darkness, Ephesians 6:12 and that one of them is styled the prince of this world. John 14:30 But the blessed Apostle declares that hereafter, when all things shall be subdued to Christ, these orders shall be destroyed, saying: When He shall have delivered up the kingdom to God even the Father, when He shall have destroyed all principalities and powers and dominions. 1 Corinthians 15:24 And this certainly can only take place if they are removed from the sway of those over whom we know that powers and dominions and principalities take charge in this world.

Concerning the fact that the names of angels and archangels are not given to the holy and heavenly powers without reason.

Of the fact that it is not without reason that the names of angels and archangels are given to holy and heavenly powers.

No one doubts that these titles of rank are assigned to the higher powers for a good reason, and that they are names indicating both function and dignity. It is clear that they are called angels—that is, messengers—because of their role in delivering messages, and the name itself shows that they are archangels because they rule over angels, dominions because they exercise dominion over certain beings, and principalities because they are princes over some, and thrones because they are so close to God and so intimate with Him that the divine Majesty especially rests in them as on a divine throne, and in a certain way settles upon them.

For no one doubts that not without cause or reason are the same titles of rank assigned to the better sort, and that they are names of office and of worth or dignity, for it is plain that they are termed angels, i.e., messengers from their office of bearing messages, and the appropriateness of the name teaches that they are archangels because they preside over angels, dominions because they hold dominion over certain persons, and principalities because they have some to be princes over, and thrones because they are so near to God and so privy and close to Him that the Divine Majesty specially rests in them as in a Divine throne, and in a way reclines surely on them.

Regarding the subjection of the demons, which they display toward their own rulers, as observed in the case of a brother who was possessed.

Of the subjection of the devils, which they show to their own princes, as seen in a brother's victim.

But we learn that unclean spirits are ruled over by worse powers and are subject to them not only from those passages of Scripture recorded in the gospels when the Pharisees slandered the Lord and He answered, "If I by Beelzebub the prince of the devils cast out devils," but we are also taught this by clear visions and many experiences of the saints. Once one of our brothers was traveling in this desert, and as day was ending he found a cave and stopped there, planning to say his evening prayers in it. Midnight passed while he was still singing the Psalms. After he had finished his prayers and sat down briefly to rest his tired body, he suddenly began to see countless troops of demons gathering together from all sides. They came forward in an enormous crowd and a long line, some going before and others following their prince, who finally arrived, being taller and more terrifying to look at than all the others. A throne was placed, and he sat down as if on some high judgment seat and began to investigate by careful questioning the actions of each one of them. Those who said they had not yet been able to deceive their assigned opponents, he ordered to be driven from his sight with shame and disgrace as lazy and worthless, rebuking them with angry rage for wasting so much time and for their failed efforts. But those who reported that they had deceived those assigned to them, he dismissed before everyone with the highest praise amid the rejoicing and applause of all, as the bravest warriors and the most renowned as an example to all the rest. When in this group some extremely evil spirit had presented himself, delighted at having some great victory to report, he mentioned the name of a very well-known monk and declared that after continually attacking him for fifteen years, he had finally overcome him and destroyed him that very same night by the sin of fornication, for he had not only driven him to commit adultery with some consecrated virgin but had actually persuaded him to keep her and marry her. When shouts of joy arose at this story, he was praised most highly by the prince of darkness and departed crowned with great honors. So when at daybreak the whole swarm of demons had disappeared from his sight, the brother, being uncertain about the claim of the unclean spirit and thinking rather that he had wanted to trick him by an ancient customary deception and to falsely accuse an innocent brother of the crime of sexual immorality, remembered those words of the gospel: "he abode not in the truth because there is no truth in him. When he speaks a lie, he speaks of his own, for he is a liar, and its father." He made his way to Pelusium, where he knew the man lived whom the evil spirit claimed to have destroyed, for the brother was very well known to him. When he had inquired about him, he found that on the same night on which that foul demon had announced his downfall to his companions and prince, the man had left his former monastery, gone to the town, and had fallen into sin with the girl mentioned.

But that unclean spirits are ruled over by worse powers and are subject to them we not only find from those passages of Scripture, recorded in the gospels when the Pharisees maligned the Lord, and He answered If I by Beelzebub the prince of the devils cast out devils, Luke 11:19 but we are also taught this by clear visions and many experiences of the saints, for when one of our brethren was making a journey in this desert, as day was now declining he found a cave and stopped there meaning to say his evening office in it, and there midnight passed while he was still singing the Psalms. And when after he had finished his office he sat down a little before refreshing his wearied body, on a sudden he began to see innumerable troops of demons gathering together on all sides, who came forward in an immense crowd, and a long line, some preceding and others following their prince; who at length arrived, being taller and more dreadful to look at than all the others; and, a throne having been placed, he sat down as on some lofty tribunal, and began to investigate by a searching examination the actions of each one of them; and those who said that they had not yet been able to circumvent their rivals, he commanded to be driven out of his sight with shame and ignominy as idle and slothful, rebuking them with angry wrath for the waste of so much time, and for their labour thrown away: but those who reported that they had deceived those assigned to them, he dismissed before all with the highest praise amidst the exultation and applause of all, as most brave warriors, and most renowned as an example to all the rest: and when in this number some most evil spirit had presented himself, in delight at having to relate some magnificent triumph, he mentioned the name of a very well known monk, and declared that after having incessantly attacked him for fifteen years, he had at last got the better of him, so as to destroy him that very same night by the sin of fornication, for that he had not only impelled him to commit adultery with some consecrated maid, but had actually persuaded him to keep her and marry her. And when there arose shouts of joy at this narrative, he was extolled with the highest praise by the prince of darkness, and departed crowned with great honours. And so when at break of day the whole swarm of demons had vanished from his eyes, the brother being doubtful about the assertion of the unclean spirit, and rather thinking that he had desired to entice him by an ancient customary deceit, and to brand an innocent brother with the crime of incest, being mindful of those words of the gospel; viz., that he abode not in the truth because there is no truth in him. When he speaks a lie, he speaks of his own, for he is a liar, and its father, John 8:44 he made his way to Pelusium, where he knew that the man lived, whom the evil spirit declared to be destroyed: for the brother was very well known to him, and when he had asked him, he found that on the same night on which that foul demon had announced his downfall to his company and prince, he had left his former monastery, and sought the town, and had gone astray by a wretched fall with the girl mentioned.

Every man has two angels clinging to him.

Of the fact that two angels always cling to every man.

For Holy Scripture bears witness that two angels, one good and one bad, cling to each one of us. Concerning the good ones, the Savior says: "Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of your Father which is in heaven" (Matthew 18:10), and also: "the angel of the Lord shall encamp round about them that fear Him, and deliver them." Moreover, there is what is said in the Acts of the Apostles, concerning Peter, that "it is his angel" (Acts 12:15). But concerning both kinds, the book of the Shepherd teaches us very fully. If we consider the one who attacked the blessed Job, we will clearly learn that it was he who always plotted against him but could never entice him to sin, and that therefore he asked for power from the Lord, since he was defeated not by Job's virtue but by the Lord's protection which always shielded him. Of Judas also it is said: "And let the devil stand at his right hand."

For Holy Scripture bears witness that two angels, a good and a bad one, cling to each one of us. And of the good ones the Saviour says: Do not despise one of these little ones; for I say unto you that their angels in heaven do always behold the face of your Father which is in heaven: Matthew 18:10 and this also: the angel of the Lord shall encamp round about them that fear Him, and deliver them. Moreover this also which is said in the Acts of the Apostles, of Peter, that it is his angel. Acts 12:15 But of both sorts the book of the Shepherd teaches us very fully. But if we consider about him who attacked the blessed Job we shall clearly learn that it was he who always plotted against him but never could entice him to sin, and that therefore he asked for power from the Lord, as he was worsted not by his (Job's) virtue but by the Lord's protection which ever shielded him. Of Judas also it is said: And let the devil stand at his right hand.

Regarding the levels of wickedness that exist among hostile spirits, as demonstrated in the case of two philosophers.

Of the degrees of wickedness which exist in hostile spirits, as shown in the case of two philosophers.

But we have learned a great deal about the differences that exist among demons through those two philosophers who had previously gained extensive experience through acts of magic with both their laziness and their courage and savage wickedness. These men looked down on the blessed Antony as an ignorant peasant, and wanting to drive him from his cell by magical illusions and demonic tricks if they could not harm him any other way, they sent the most foul spirits against him. They were driven to this attack by jealousy because enormous crowds came to him daily as a servant of God. When these most savage demons did not even dare to approach him as he made the sign of the cross on his breast and forehead and then devoted himself to prayer and supplication, they returned without any result to those who had sent them. These men then sent against him others more desperate in their wickedness, but when these too had exhausted their strength in vain and returned having accomplished nothing, and still more powerful ones were sent against the victorious soldier of Christ but could do nothing against him, all these great plots devised with all the arts of magic only proved the great value of Christian faith. Those fierce and powerful shadows, which they thought would cover the sun and moon if directed toward them, could not only not harm him, but could not even draw him out of his monastery for a single moment.

But of the difference that there is between demons we have learned a great deal by means of those two philosophers who formerly by acts of magic had oftentimes great experience both of their laziness and of their courage and savage wickedness. For these looking down on the blessed Antony as a boor and rustic, and wanting, if they could not injure him any further, at least to drive him from his cell by illusions of magic and the devices of demons, dispatched against him most foul spirits, for they were impelled to this attack upon him by the sting of jealousy because enormous crowds came daily to him as the servant of God. And when these most savage demons did not even venture to approach him as he was now signing his breast and forehead with the sign of the cross, and, now devoting himself to prayer and supplication, they returned without any result to those who had directed them; and these again sent against him others more desperate in wickedness, and when these too had spent their strength in vain, and returned without having accomplished anything, and others still more powerful were nevertheless told off against the victorious soldier of Christ, and could prevail nothing against him, all these great plots of theirs devised with all the arts of magic were only useful in proving the great value that there is in the profession of Christians, so that those fierce and powerful shadows, which they thought would veil the sun and moon if they were directed towards them, could not only not injure him, but not even draw him forth from his monastery for a single instant.

Concerning the fact that demons cannot prevail at all against human beings unless they have first gained control over their minds.

Of the fact that devils cannot prevail at all against men unless they have first secured possession of their minds.

When they came to Abbot Antony in amazement and revealed the full extent of their attacks, their reasons, and their schemes, they concealed their jealousy and asked to be made Christians right away. When he asked them the day the assault occurred, he declared that at that very time he had been suffering the most intense pangs of thought. Through this experience, blessed Antony proved and confirmed the view we expressed yesterday in our Conference: that demons cannot possibly enter the mind or body of anyone, nor do they have the power to overwhelm anyone's soul, unless they have first stripped it of all holy thoughts and made it empty and devoid of spiritual meditation. You should understand that unclean spirits obey men in two ways. Either they are subject to the holiness of the faithful through divine grace and power, or they are enslaved by the sacrifices of sinners and certain charms, and are flattered by these people as their worshippers. The Pharisees were also misled by this idea and imagined that even the Lord the Savior commanded devils by this method, saying "By Beelzebub the prince of the devils He casts out devils," following the same pattern by which they knew that their own magicians and enchanters—by invoking his name and offering sacrifices that they know please and delight him—have power over the devils subject to him as his servants.

And when in their astonishment at this they came straight to Abbot Antony and disclosed the extent of their attacks and the reason of them and their plots, they dissembled their jealousy and asked that they might immediately be made Christians. But when he had asked of them the day when the assault was made, he declared that at that time he had been afflicted with the most bitter pangs of thought. And by this experience the blessed Antony proved and established the opinion which we expressed yesterday in our Conference, that demons cannot possibly find an entrance into the mind or body of anyone, nor have they the power of overwhelming the soul of anyone, unless they have first deprived it of all holy thoughts, and made it empty and free from spiritual meditation. But you must know that unclean spirits are obedient to men in two ways. For either they are by divine grace and power subject to the holiness of the faithful, or they are captivated by the sacrifices of sinners, and certain charms, and are flattered by them as their worshippers. And the Pharisees too were led astray by this notion and fancied that by this device even the Lord the Saviour gave commands to devils, and said By Beelzebub the prince of the devils He casts out devils, in accordance with that plan by which they knew that their own magicians and enchanters — by invoking his name and offering sacrifices, with which they know he is pleased and delighted — have as his servants power even over the devils who are subject to him.

A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men.

A question about the fallen angels who are said in Genesis to have had intercourse with the daughters of men.

Germanus: Since a passage from Genesis was recently brought up among us by God's providence, and it helpfully reminded us that we can now ask about something we have always wanted to understand, we want to know what view we should hold about those fallen angels who are said to have had sexual relations with the daughters of men, and whether such a thing can literally happen given their spiritual nature. And also regarding the gospel passage you quoted a little while ago about the devil—"he is a liar and his father"—we would like to hear who should be understood as his father.

Germanus: Since a passage of Genesis was a little while ago by the providence of God brought forward in our midst, and happily reminded us that we can now conveniently ask about a point which we have always longed to learn, we want to know what view we ought to take about those fallen angels who are said to have had intercourse with the daughters of men, and whether such a thing can literally take place with a spiritual nature. And also with regard to this passage of the gospel which you quoted of the devil a little while back, for he is a liar and his father, we should like in the same way to hear who is to be understood by his father.

The answer to the question that was raised.

The answer to the question raised.

Serenus: You have raised two important questions, and I will respond to them, as best I can, in the order you presented them. We cannot possibly believe that spiritual beings can have physical sexual intercourse with women. But if this could ever have literally happened, why does it not also sometimes occur now, and why do we not see some people similarly born of women through the agency of demons without intercourse with men? This would be especially likely since it is clear that demons delight in the pollution of lust, which they would certainly prefer to bring about through their own agency rather than through men, if they could possibly manage it. As Ecclesiastes declares: What is it that has been? The same that is. And what is it that has been done? The same that is done. And there is nothing new that can be said under the sun, so that a man can say: Behold this is new; for it has already been in the ages which were before us.

However, the question you raised can be resolved this way. After the death of righteous Abel, so that the entire human race would not descend from a wicked fratricide, Seth was born to replace his murdered brother—taking his place not only in terms of descendants, but also in righteousness and goodness. Seth's offspring, following their father's example of goodness, always remained separate from contact with and association with their relatives descended from the wicked Cain, as the distinction in the genealogy very clearly shows us. It says: Adam begot Seth, Seth begot Enos, Enos begot Cainan, but Cainan begot Mahalaleel, but Mahalaleel begot Jared, Jared begot Enoch, Enoch begot Methuselah, Methuselah begot Lamech, Lamech begot Noah. And the genealogy of Cain is given separately as follows: Cain begot Enoch, Enoch begot Cainan, Cainan begot Mahalaleel, Mahalaleel begot Methuselah, Methuselah begot Lamech, Lamech begot Jabal and Jubal.

The line that sprang from righteous Seth's descendants always married among their own relatives and continued for a long time in the holiness of their fathers and ancestors, untouched by the blasphemies and wickedness of an evil lineage that had a seed of sin transmitted through its ancestors. As long as this separation of the lines continued between them, Seth's descendants, springing from an excellent root, were called angels of God because of their holiness—or as some copies have it, sons of God. In contrast, the others were called children of men because of their own wickedness, their fathers' wickedness, and their earthly deeds. Although there was up to this time that holy and beneficial separation between them, eventually the sons of Seth, who were the sons of God, saw the daughters of those born from Cain's line. Inflamed with desire for their beauty, they took wives from among them who taught their husbands the wickedness of their fathers and immediately led them astray from their innate holiness and the single-mindedness of their forefathers. To them this saying applies quite accurately: I have said: You are Gods, and you are all the children of the Most High. But you shall die like men, and fall like one of the princes. They fell away from that true study of natural philosophy handed down to them by their ancestors, which the first man—who directly traced out the study of all nature—could clearly attain to and transmit to his descendants on sure grounds, since he had seen the infancy of this world while still, as it were, tender and throbbing and unorganized. There was in him not only such fullness of wisdom, but also the grace of prophecy given by Divine inspiration, so that while still an untaught inhabitant of this world he gave names to all living creatures and not only knew about the fury and poison of all kinds of beasts and serpents, but also distinguished between the virtues of plants and trees and the natures of stones, and the changes of seasons of which he had as yet no experience. He could well say: The Lord has given me the true knowledge of the things that are, to know the disposition of the whole world, and the virtues of the elements, the beginning and the ending and the midst of times, the alterations of their courses and the changes of their seasons, the revolutions of the year and the disposition of the stars, the natures of living creatures and the rage of wild beasts, the force of winds, and the reasonings of men, the diversities of plants and the virtues of roots, and all such things as are hid and open I have learned.

Seth's descendants received this knowledge of all nature through successive generations, handed down from the fathers, as long as they remained separate from the wicked line. They had received it in holiness and used it to promote the glory of God and the needs of everyday life. But when they mingled with the evil generation, they were led astray at the suggestion of devils to use for profane and harmful purposes what they had innocently learned. They audaciously taught the curious arts of wizards, enchantments, and magical superstitions, teaching their descendants to forsake the holy worship of the Divinity and instead to honor and worship either the elements, or fire, or the demons of the air. I think I should briefly explain how this knowledge of curious arts did not perish in the deluge but became known to the ages that followed, although the answer to your original question scarcely requires it. According to ancient traditions, Ham, the son of Noah, had been taught these superstitions and wicked and profane arts. Knowing that he could not possibly bring any handbook on these subjects into the ark, which he was to enter with his good father and holy brothers, he inscribed these nefarious arts and profane practices on plates of various metals that could not be destroyed by the flood of waters, and on hard rocks. When the flood was over, he searched for them with the same eagerness with which he had concealed them, and thus transmitted to his descendants a seed-bed of profanity and perpetual sin. In this way, that common notion according to which people believe that angels delivered enchantments and various arts to humanity is actually fulfilled.

From these sons of Seth and daughters of Cain, as we have said, were born even worse children who became mighty hunters, violent and extremely fierce men who were called giants because of the size of their bodies and their cruelty and wickedness. These were the first to harass their neighbors and practice pillaging among people, getting their living by robbery rather than being content with the sweat and labor of honest work. Their wickedness increased to such an extent that the world could only be purified by the flood and deluge. When the sons of Seth transgressed at the instigation of their lust that command which had been kept for a long while by a natural instinct from the beginning of the world, it became necessary for it to be restored afterward by the letter of the law: You shall not give your daughter to his son to wife, nor shall you take a wife of his daughters to your son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.

Serenus: You have propounded two not unimportant questions, to which I will reply, to the best of my ability, in the order in which you have raised them. We cannot possibly believe that spiritual existences can have carnal intercourse with women. But if this could ever have literally happened how is it that it does not now also sometimes take place, and that we do not see some in the same way born of women by the agency of demons without intercourse with men? Especially when it is clear that they delight in the pollution of lust, which they would certainly prefer to bring about through their own agency rather than through that of men, if they could possibly manage it, as Ecclesiastes declares: What is it that has been? The same that is. And what is it that has been done? The same that is done. And there is nothing new that can be said under the sun, so that a man can say: Behold this is new; for it has already been in the ages which were before us. Ecclesiastes 1:9-10 But the question raised may be resolved in this way. After the death of righteous Abel, in order that the whole human race might not spring from a wicked fratricide, Seth was born in the place of his brother who was slain, to take the place of his brother not only as regards posterity, but also as regards justice and goodness. And his offspring, following the example of their father's goodness, always remained separate from intercourse with and the society of their kindred descended from the wicked Cain, as the difference of the genealogy very clearly tells us, where it says: Adam begot Seth, Seth begot Enos, Enos begot Cainan, but Cainan begot Mahalaleel, but Mahalaleel begot Jared, Jared begot Enoch, Enoch begot Methuselah, Methuselah begot Lamech, Lamech begot Noah. Genesis 5:4-30 And the genealogy of Cain is given separately as follows: Cain begot Enoch, Enoch begot Cainan, Cainan begot Mahalaleel, Mahalaleel begot Methuselah, Methuselah begot Lamech, Lamech begot Jabal and Jubal. Genesis 4:17-21 And so the line which sprang from the seed of righteous Seth always mixed with its own kith and kin, and continued for a long while in the holiness of its fathers and ancestors, untouched by the blasphemies and the wickedness of an evil offspring, which had implanted in it a seed of sin as it were transmitted by its ancestors. As long then as there continued that separation of the lines between them, the seed of Seth, as it sprang from an excellent root, was by reason of its sanctity termed angels of God, or as some copies have it sons of God; and on the contrary the others by reason of their own and their fathers' wickedness and their earthly deeds were termed children of men. Though then there was up to this time that holy and salutary separation between them, yet after this the sons of Seth who were the sons of God saw the daughters of those who were born of the line of Cain, and inflamed with the desire for their beauty took to themselves from them wives who taught their husbands the wickedness of their fathers, and at once led them astray from their innate holiness and the single-mindedness of their forefathers. To whom this saying applies with sufficient accuracy: I have said: You are Gods, and you are all the children of the Most High. But you shall die like men, and fall like one of the princes; who fell away from that true study of natural philosophy, handed down to them by their ancestors, which the first man who immediately traced out the study of all nature, could clearly attain to, and transmit to his descendants on sure grounds, inasmuch as he had seen the infancy of this world, while still as it were tender and throbbing and unorganized; and as there was in him not only such fullness of wisdom, but also the grace of prophecy given by the Divine inspiration, so that while he was still an untaught inhabitant of this world he gave names to all living creatures, and not only knew about the fury and poison of all kinds of beasts and serpents, but also distinguished between the virtues of plants and trees and the natures of stones, and the changes of seasons of which he had as yet no experience, so that he could well say: The Lord has given me the true knowledge of the things that are, to know the disposition of the whole world, and the virtues of the elements, the beginning and the ending and the midst of times, the alterations of their courses and the changes of their seasons, the revolutions of the year and the disposition of the stars, the natures of living creatures and the rage of wild beasts, the force of winds, and the reasonings of men, the diversities of plants and the virtues of roots, and all such things as are hid and open I have learned. Wisdom 7:17-21 This knowledge then of all nature the seed of Seth received through successive generations, handed down from the fathers, so long as it remained separate from the wicked line, and as it had received it in holiness, so it made use of it to promote the glory of God and the needs of everyday life. But when it had been mingled with the evil generation, it drew aside at the suggestion of devils to profane and harmful uses what it had innocently learned, and audaciously taught by it the curious arts of wizards and enchantments and magical superstitions, teaching its posterity to forsake the holy worship of the Divinity and to honour and worship either the elements or fire or the demons of the air. How it was then that this knowledge of curious arts of which we have spoken, did not perish in the deluge, but became known to the ages that followed, should, I think, be briefly explained, as the occasion of this discussion suggests, although the answer to the question raised scarcely requires it. And so, as ancient traditions tell us, Ham the son of Noah, who had been taught these superstitions and wicked and profane arts, as he knew that he could not possibly bring any handbook on these subjects into the ark, into which he was to enter with his good father and holy brothers, inscribed these nefarious arts and profane devices on plates of various metals which could not be destroyed by the flood of waters, and on hard rocks, and when the flood was over he hunted for them with the same inquisitiveness with which he had concealed them, and so transmitted to his descendants a seed-bed of profanity and perpetual sin. In this way then that common notion, according to which men believe that angels delivered to men enchantments and diverse arts, is in truth fulfilled. From these sons of Seth then and daughters of Cain, as we have said, there were born still worse children who became mighty hunters, violent and most fierce men who were termed giants by reason of the size of their bodies and their cruelty and wickedness. For these first began to harass their neighbours and to practise pillaging among men, getting their living rather by rapine than by being contented with the sweat and labour of toil, and their wickedness increased to such a pitch that the world could only be purified by the flood and deluge. So then when the sons of Seth at the instigation of their lust had transgressed that command which had been for a long while kept by a natural instinct from the beginning of the world, it was needful that it should afterwards be restored by the letter of the law: You shall not give your daughter to his son to wife, nor shall you take a wife of his daughters to your son; for they shall seduce your hearts to depart from your God, and to follow their gods and serve them.

An objection: How could the line of Seth be accused of unlawful intermingling with the daughters of Cain before the law's prohibition existed?

An objection, as to how an unlawful intermingling with the daughters of Cain could be charged against the line of Seth before the prohibition of the law.

Germanus: If that command had been given to them, then the sin of breaking it could fairly be charged against them for their audacity in such marriages. But since the observance of that separation had not yet been established by any rule, how could that intermingling of races be counted as wrongdoing on their part, since it had not been forbidden by any command? For a law does not typically forbid crimes that have already happened, but those that might happen in the future.

Germanus: If that command had been given to them, then the sin of breaking it might fairly have been brought against them for their audacity in so marrying. But since the observance of that separation had not yet been established by any rule, how could that intermingling of races be counted wrong in them, as it had not been forbidden by any command? For a law does not ordinarily forbid crimes that are past, but those that are future.

The answer is that by the law of nature, human beings were from the beginning subject to judgment and punishment.

The answer, that by the law of nature men were from the beginning liable to judgment and punishment.

Serenus: God at man's creation implanted in him naturally complete knowledge of the law, and if this had been kept by man as it was in the beginning according to the Lord's purposes, there would have been no need for another law to be given, which He later proclaimed in writing. It would have been unnecessary to offer an external remedy where an internal one was still implanted and vigorous. But since this natural knowledge had been, as we have said, completely corrupted by freedom and the opportunity of sinning, the severe restrictions of the law of Moses were added as the executor and vindicator of this earlier law and, to use the expressions of Scripture, as its helper. This was so that through fear of immediate punishment, people might be kept from completely losing the good of natural knowledge, according to the word of the prophet who says He gave the law to help them. The Apostle also describes it as having been given as a schoolmaster to little children, as it instructs and guards them to prevent them from departing through sheer forgetfulness from the teaching in which they had been instructed by the light of nature. That the complete knowledge of the law was implanted in man at his first creation is clearly proved by this: we know that before the law, and even before the flood, all holy men observed the commands of the law without having the written letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstborn of his flock and of their fat, unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean when the commandment of the law had not yet made a distinction, unless he had been taught by natural knowledge? Where did Enoch learn how to walk with God, having never acquired any light of the law from another? Where had Shem and Japheth read "You shall not uncover the nakedness of your father," so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from the spoils of the enemy which were offered to him, so that he might not receive any recompense for his labor, or to pay to the priest Melchizedek the tithes which are ordered by the law of Moses? How was it too that the same Abraham and Lot also humbly offered to passersby and strangers acts of kindness and the washing of their feet, while yet the Gospel command had not shone forth? Where did Job obtain such earnestness of faith, such purity of chastity, such knowledge of humility, gentleness, pity and kindness, as we now see shown not even by those who know the gospels by heart? Which of the saints do we read of as not having observed some commandment of the law before the giving of the law? Which of them failed to keep this: "Hear, O Israel, the Lord your God is one Lord"? Which of them did not fulfill this: "You shall not make to yourself any graven image, nor the likeness of anything which is in heaven or in the earth or under the earth"? Which of them did not observe this: "Honor your father and your mother," or what follows in the Decalogue: "You shall do no murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not covet your neighbor's wife," and many other things besides, in which they anticipated the commands not only of the law but even of the gospel?

Serenus: God at man's creation implanted in him naturally complete knowledge of the law, and if this had been kept by man, as at the beginning, according to the Lord's purposes, there would not have been any need for another law to be given, which He afterwards proclaimed in writing: for it were superfluous for an external remedy to be offered, where an internal one was still implanted and vigorous. But since this had been, as we have said, utterly corrupted by freedom and the opportunity of sinning, the severe restrictions of the law of Moses were added as the executor and vindicator of this (earlier law) and to use the expressions of Scripture, as its helper, that through fear of immediate punishment men might be kept from altogether losing the good of natural knowledge, according to the word of the prophet who says He gave the law to help them: and it is also described by the Apostle as having been given as a schoolmaster Galatians 3:24 to little children, as it instructs and guards them to prevent them from departing through sheer forgetfulness from the teaching in which they had been instructed by the light of nature: for that the complete knowledge of the law was implanted in man at his first creation, is clearly proved from this; viz., that we know that before the law, aye, and even before the flood, all holy men observed the commands of the law without having the letter to read. For how could Abel, without the command of the law, have known that he ought to offer to God a sacrifice of the firstlings of his flock and of the fat thereof, Genesis 4:4 unless he had been taught by the law which was naturally implanted in him? How could Noah have distinguished what animals were clean and what were unclean, Genesis 7:2 when the commandment of the law had not yet made a distinction, unless he had been taught by a natural knowledge? Whence did Enoch learn how to walk with God, Genesis 5:22 having never acquired any light of the law from another? Where had Shem and Japheth read You shall not uncover the nakedness of your father, so that they went backwards and covered the shame of their father? How was Abraham taught to abstain from the spoils of the enemy which were offered to him, that he might not receive any recompense for his toil, or to pay to the priest Melchizedek the tithes which are ordered by the law of Moses? How was it too that the same Abraham and Lot also humbly offered to passers by and strangers offices of kindness and the washing of their feet, while yet the Evangelic command had not shone forth? Whence did Job obtain such earnestness of faith, such purity of chastity, such knowledge of humility, gentleness, pity and kindness, as we now see shown not even by those who know the gospels by heart? Which of the saints do we read of as not having observed some commandment of the law before the giving of the law? Which of them failed to keep this: Hear, O Israel, the Lord your God is one Lord? Deuteronomy 6:4 Which of them did not fulfil this: You shall not make to yourself any graven image, nor the likeness of anything which is in heaven or in the earth or under the earth? Which of them did not observe this: Honour your father and your mother, or what follows in the Decalogue: You shall do no murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not covet your neighbour's wife, Exodus 20:4-17 and many other things besides, in which they anticipated the commands not only of the law but even of the gospel?

Concerning the fact that those who sinned before the flood were justly punished.

Of the fact that they were justly punished, who sinned before the flood.

We can see, then, that from the beginning God created everything perfect. Nothing would have needed to be added to His original arrangement—as if it were shortsighted and imperfect—if everything had remained in the state and condition in which He created it. Therefore, in the case of those who sinned before the law and even before the flood, we see that God visited them with a righteous judgment, because they deserved to be punished without any excuse for having transgressed the law of nature. We should not fall into the blasphemous slanders of those who are ignorant of this reason and who disparage the God of the Old Testament, undermine our faith, and say with a sneer: Why then did it please your God to promulgate the law after so many thousands of years, while He allowed such long ages to pass without any law? But if He afterwards discovered something better, then it appears that at the beginning of the world His wisdom was inferior and weaker, and that afterwards, as if taught by experience, He began to provide for something better and to amend and improve His original arrangements. This certainly cannot happen to the infinite foreknowledge of God, nor can these assertions be made about Him by the mad folly of heretics without grievous blasphemy, as Ecclesiastes says: I have learned that all the words which God has made from the beginning shall continue forever: nothing can be added to them, and nothing can be taken away from them. Therefore the law is not made for the righteous, but for the unrighteous and insubordinate, for the ungodly and sinners, for the wicked and profane. For since they had the sound and complete system of natural laws implanted in them, they had no need of this external law in addition, one committed to writing, which was given as an aid to that natural law. From this we infer by the clearest of reasonings that the written law need not have been given at the beginning (for it was unnecessary to do this while the natural law still remained and was not utterly violated), nor could evangelical perfection have been granted before the law had been kept. For those who were not content to avenge wrongs done to them with the even justice of the lex talionis, but repaid a very slight touch with deadly kicks and wounds with weapons, and for a single blow sought to take the life of those who had struck them, could not have listened to this saying: If a man strikes you on the right cheek, turn to him the other also. Nor could it be said to them, love your enemies, when among them it was considered a great thing and most important if they loved their friends, but avoided their enemies and dissented from them only in hatred without being eager to oppress and kill them.

And so then we see that from the beginning God created everything perfect, nor would there have been need for anything to have been added to His original arrangement — as if it were shortsighted and imperfect — if everything had continued in that state and condition in which it had been created by Him. And therefore in the case of those who sinned before the law and even before the flood we see that God visited them with a righteous judgment, because they deserved to be punished without any excuse, for having transgressed the law of nature; nor should we fall into the blasphemous slanders of those who are ignorant of this reason, and so depreciate the God of the Old Testament, and run down our faith, and say with a sneer: Why then did it please your God to will to promulgate the law after so many thousand years, while He suffered such long ages to pass without any law? But if He afterwards discovered something better, then it appears that at the beginning of the world His wisdom was inferior and poorer, and that afterwards as if taught by experience He began to provide for something better, and to amend and improve His original arrangements. A thing which certainly cannot happen to the infinite foreknowledge of God, nor can these assertions be made about Him by the mad folly of heretics without grievous blasphemy, as Ecclesiastes says: I have learned that all the words which God has made from the beginning shall continue forever: nothing can be added to them, and nothing can be taken away from them, Ecclesiastes 3:14 and therefore the law is not made for the righteous, but for the unrighteous, and insubordinate, for the ungodly and sinners, for the wicked and profane. 1 Timothy 1:9 For as they had the sound and complete system of natural laws implanted in them they had no need of this external law in addition, and one committed to writing, and what was given as an aid to that natural law. From which we infer by the clearest of reasonings that that law committed to writing need not have been given at the beginning (for it was unnecessary for this to be done while the natural law still remained, and was not utterly violated) nor could evangelical perfection have been granted before the law had been kept. For they could not have listened to this saying: If a man strikes you on the right cheek, turn to him the other also, Matthew 5:39 who were not content to avenge wrongs done to them with the even justice of the lex talionis, but repaid a very slight touch with deadly kicks and wounds with weapons, and for a single truth sought to take the life of those who had struck them. Nor could it be said to them, love your enemies, among whom it was considered a great thing and most important if they loved their friends, but avoided their enemies and dissented from them only in hatred without being eager to oppress and kill them.

How we should understand what is said about the devil in the gospel: that he is a liar and the father of lies.

How this that is said of the devil in the gospel is to be understood; viz., that he is a liar, and his father.

Regarding what troubled you about the devil—that he is a liar and his father (John 8:44)—as if the Lord were declaring both him and his father to be liars, it is quite absurd to even briefly consider this. As we said earlier, spirit does not beget spirit, just as soul cannot produce soul, though we certainly know that the formation of flesh comes from man's seed. The Apostle clearly distinguishes what should be attributed to whom as author in the case of both substances—flesh and spirit—and says: "Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more be in subjection to the Father of spirits and live?" (Hebrews 12:9). Nothing could show more clearly than this distinction that he established men as fathers of our flesh, but always taught that God alone is the Father of souls. Yet even in the actual formation of this body, only a ministerial role must be attributed to men, while the main part of its formation belongs to God the Creator of all. As David says: "Your hands have made me and fashioned me." And blessed Job: "Have you not milked me as milk, and curdled me as cheese? You have put me together with bones and sinews" (Job 10:10-11). And the Lord to Jeremiah: "Before I formed you in the womb, I knew you" (Jeremiah 1:5). But Ecclesiastes very clearly and accurately examines the nature of each substance and its beginning by considering the origin from which each arose and the end toward which each is moving. He also decides on the separation of body and soul and speaks as follows: "Before the dust returns to the earth as it was, and the spirit returns unto God who gave it" (Ecclesiastes 12:7). Nothing could be said more plainly than this: he declares that the matter of flesh, which he called dust (because it springs from man's seed and seems to be sown through his work), must return to the earth from which it was taken, while he points out that the spirit, which is not begotten through sexual intercourse but belongs to God alone in a special way, returns to its creator. This is also clearly implied in God's breathing by which Adam first received his life. From these passages we clearly conclude that no one can be called the Father of spirits except God alone, who creates them out of nothing whenever He wishes, while men can only be called the fathers of our flesh. Therefore the devil also, insofar as he was created as a spirit or angel and good, had no Father except God his Maker. But when he became puffed up with pride and said in his heart: "I will ascend above the heights of the clouds, I will be like the Most High" (Isaiah 14:14), he became a liar and did not remain in the truth (John 8:44). He brought forth a lie from his own storehouse of wickedness and thus became not only a liar but also the father of that very lie. When he promised divinity to man and said "You shall be as gods" (Genesis 3:5), he did not remain in the truth but from the beginning became a murderer, both by bringing Adam into a state of mortality and by killing Abel through his brother's hand at his suggestion. But now the approach of dawn is bringing our discussion to a close. It has occupied nearly two whole nights, and our brief and simple words have brought our vessel of this Conference from the deep sea of questions to a safe harbor of silence. In that deep sea, as the breath of the Divine Spirit drives us further in, there opens up an ever wider and boundless space reaching beyond our sight. As Solomon says: "It will become much further from us than it was, and a great depth; who shall find it out?" (Ecclesiastes 7:25). Therefore let us pray to the Lord that both His fear and His love, which cannot fail, may remain steadfast in us and make us wise in all things and always protect us unharmed from the devil's attacks. With these guards it is impossible for anyone to fall into the snares of death. But there is this difference between the perfect and imperfect: in the case of the former, love is steadfast and, so to speak, more mature and lasts more enduringly, making them persevere in holiness more firmly and easily. In the case of the latter, its position is weaker and it grows cold more easily, so it more quickly and frequently allows them to become entangled in the snares of sin. When we heard this, the words of this Conference so inspired us that when we left the old man's cell we longed with a keener desire than when we first came for the fulfillment of his teaching.

But as for this which disturbed you about the devil, that he is a liar and his father, John 8:44 as if it seemed that he and his father were pronounced by the Lord to be liars, it is sufficiently ridiculous to imagine this even cursorily. For as we said a little while ago spirit does not beget spirit just as soul cannot procreate soul, though we do not doubt that the compacting of flesh is formed from man's seed, as the Apostle clearly distinguishes in the case of both substances; viz., flesh and spirit, what should be ascribed to whom as its author, and says: Moreover we have had fathers of our flesh for instructors, and we reverenced them: shall we not much more be in subjection to the Father of spirits and live? Hebrews 12:9 What could show more clearly than this distinction, that he laid down that men were the fathers of our flesh, but always taught that God alone was the Father of souls. Although even in the actual compacting of this body a ministerial office alone must be attributed to men, but the chief part of its formation to God the Creator of all, as David says: Your hands have made me and fashioned me: And the blessed Job: Have you not milked me as milk, and curdled me as cheese? You have put me together with bones and sinews; Job 10:10-11 and the Lord to Jeremiah: Before I formed you in the womb, I knew you. Jeremiah 1:5 But Ecclesiastes very clearly and accurately gathers the nature of either substance, and its beginning, by an examination of the rise and commencement, from which each originated, and by a consideration of the end to which each is tending, and decides also of the division of this body and soul, and discourses as follows: Before the dust returns to the earth as it was, and the spirit returns unto God who gave it. Ecclesiastes 12:7 But what could be said with greater plainness than that he declares that the matter of the flesh which he styled dust, because it springs from the seed of man, and seems to be sown by his ministration, must, as it was taken from the earth, again return to the earth, while he points out that the spirit which is not begotten by intercourse between the sexes, but belongs to God alone in a special way, returns to its creator? And this also is clearly implied in that breathing by God, through which Adam in the first instance received his life. And so from these passages we clearly infer that no one can be called the Father of spirits but God alone, who makes them out of nothing whenever He pleases, while men can only be termed the fathers of our flesh. So then the devil also in as much as he was created a spirit or an angel and good, had no one as his Father but God his Maker. But when he had become puffed up by pride and had said in his heart: I will ascend above the heights of the clouds, I will be like the Most High, Isaiah 14:14 he became a liar, and abode not in the truth; John 8:44 but brought forth a lie from his own storehouse of wickedness and so became not only a liar, but also the father of the actual lie, by which when he promised Divinity to man and said You shall be as gods, Genesis 3:5 he abode not in the truth, but from the beginning became a murderer, both by bringing Adam into a state of mortality, and by slaying Abel by the hand of his brother at his suggestion. But already the approach of dawn is bringing to a close our discussion, which has occupied nearly two whole nights, and our brief and simple words have drawn our bark of this Conference from the deep sea of questions to a safe harbour of silence, in which deep indeed, as the breath of the Divine Spirit drives us further in, so is there ever opened out a wider and boundless space reaching beyond the sight of our eye, and, as Solomon says, It will become much further from us than it was, and a great depth; who shall find it out? Ecclesiastes 7:25 Wherefore let us pray the Lord that both His fear and His love, which cannot fail, may continue steadfast in us, and make us wise in all things, and ever shield us unharmed, from the darts of the devil. For with these guards it is impossible for anyone to fall into the snares of death. But there is this difference between the perfect and imperfect, that in the case of the former love is steadfast, and so to speak riper and lasts more abidingly and so makes them persevere in holiness more steadfastly and more easily, while in the case of the latter its position is weaker and it more easily grows cold, and so quickly and more frequently allows them to be entangled in the snares of sin. And when we heard this, the words of this Conference so fired us that when we went away from the old man's cell we longed with a keener ardour of soul than when we first came, for the fulfilment of his teaching.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

FIRST CONFERENCE OF ABBOT SERENUS: ON THE INCONSTANCY OF THE MIND AND SPIRITUAL WICKEDNESS.

FIRST CONFERENCE OF ABBOT SERENUS. ON INCONSTANCY OF MIND, AND SPIRITUAL WICKEDNESS.

On the chastity of Abbot Serenus.

On the chastity of Abbot Serenus.

We want to introduce earnest readers to Abbot Serenus, a man of the greatest holiness and self-control, whose character truly reflects his name. We admired him above all others with special reverence, and we believe we can best honor our desire by including his conferences in our book. Beyond all his other virtues, which shone forth not only in his actions and behavior but also, by God's grace, in his very appearance, this man received through a special blessing the gift of continence. He never felt disturbed even by natural urges, not even in sleep. How he attained such remarkable purity of the flesh through God's grace—a purity that seems beyond the normal conditions of human nature—I think I should explain first.

As we desire to introduce to earnest minds the Abbot Serenus, a man of the greatest holiness and continence, and one who answers like a mirror to his name, whom we admired above all others with peculiar veneration, we think that we only carry out our desire by the attempt to insert his conferences in our book. To this man beyond all other virtues, which shone forth not merely in his actions and manners, but by God's grace in his very look as well, there was granted by a special blessing the gift of continence, so that he never felt himself disturbed even by natural incitements even in sleep. And how it was that by the assistance of God's grace he attained such wondrous purity of the flesh, as it seems beyond the conditions of human nature, I think that I ought first of all to explain.

The question asked by the aforementioned old man about the condition of our thoughts.

The question of the aforesaid old man on the state of our thoughts.

This man, through his constant prayers day and night, and through unceasing fasts and vigils, persistently sought inward chastity of heart and soul. When he saw that he had received what he desired and prayed for, and that all the passions of fleshly desire in his heart were dead, he was aroused by the most delightful experience of purity. Inflamed by his zeal for chastity toward an even more intense longing, he began to devote himself to stricter fasts and prayers so that the death of this passion, which had been granted to his inner self by God's grace, might extend also to include outward purity. He hoped to reach the point where he would no longer be affected by any simple and natural physical impulse, such as occurs even in children and infants. Through the experience of the gift he had received, which he knew he had gained not through any merit of his own efforts but by God's grace, he was even more passionately motivated to obtain this additional gift in the same way. He believed that God could much more easily uproot this physical urge completely—which can sometimes be destroyed even by human skill and technique through drugs and medicines or by surgery—since God had already freely given that purity of spirit, which is an even greater thing and which cannot be acquired through human efforts and struggles. As he applied himself tirelessly to this petition he had begun, with unceasing prayers and tears, an angel came to him in a vision at night and seemed to open his belly, remove from his internal organs a kind of fiery fleshly substance, cast it away, and restore everything to its former place. The angel said: "Look, the urges of your flesh are removed, and you may be certain that you have today obtained that lasting bodily purity for which you have faithfully asked." It is enough to have told this briefly concerning the grace of God that was granted to this distinguished man in a special way. But I think it unnecessary to say anything about those virtues he possessed in common with other good men, lest this particular account under this man's name might seem to deprive others of what is especially mentioned about him. We were inflamed with the greatest eagerness for conversation with him and instruction from him, so we arranged to visit him during Lent. After he had very gently inquired about the character of our thoughts and the state of our inner self, and what benefit we had gained toward its purity from our long stay in the desert, we approached him with these complaints:

This man then in his prayers by day and night, and in fasts and vigils unweariedly entreated for inward chastity of heart and soul, and seeing that he had obtained what he wished and prayed for, and that all the passions of carnal concupiscence in his heart were dead, was roused as it were by the sweetest taste of purity, and inflamed by his zeal for chastity towards a yet more ardent desire, and began to apply himself to stricter fasts and prayers that the mortification of this passion which by God's grace had been granted to his inner man, might be extended also so as to include external purity, to such an extent that he might no longer be affected by any simple and natural movement, such as is excited even in children and infants. And by the experience of the gift he had obtained, which he knew he had secured by no merit of his labours, but by the grace God, he was the more ardently stimulated to obtain this also in like manner, as he believed that God could much more easily tear up by the roots this incitement of the flesh, (which even by man's art and skill is sometimes destroyed by potions and remedies or by the use of the knife) since He had of His own free gift conferred that purity of spirit which is a still greater thing, and which cannot be acquired by human efforts and exertions. And when with unceasing supplications and tears he was applying himself unweariedly to the petition he had commenced, there came to him an angel in a vision by night, and seemed to open his belly, and to remove from his bowels a sort of fiery fleshly humour, and to cast it away, and restore everything to its place as before; and lo he said, the incitements of your flesh are removed, and you may be sure that you have this day obtained that lasting purity of body for which you have faithfully asked. It will be enough thus briefly to have told this of the grace of God which was granted to this famous man in a special way. But I deem it unnecessary to say anything of those virtues which he possessed in common with other good men, for fear lest that particular narrative on this man's name might seem to deprive others of that which is specially mentioned of him. Him therefore, as we were inflamed with the greatest eagerness for conference with and instruction from him, we arranged to visit in Lent; and when he had very quietly inquired of us of the character of our thoughts and the state of our inner man, and what help we had got towards its purity from our long stay in the desert, we approached him with these complaints:

Our response concerning the changeable nature of our thoughts.

Our answer on the fickle character of our thoughts.

The time spent here, the dwelling in solitude, and the meditation through which you think we ought to have attained perfection of the inner man has only done this for us: it has taught us what we are unable to be, without making us what we are trying to be. We do not feel that through this knowledge we have acquired any fixed steadfastness in the purity we long for, or any strength and firmness, but only an increase of confusion and shame. For though our meditation in all our discipline aims at this in our daily studies and tries from trembling beginnings to reach a sure and unwavering skill, and to begin to know something of what we originally knew only vaguely or were altogether ignorant of, and by advancing in steady steps toward the condition of that discipline to make ourselves perfectly accustomed to it without any difficulty, I find on the contrary that while I am struggling in this desire for purity, I have only gotten far enough to know what I cannot be. And so I feel that nothing but trouble results to me from all this contrition of heart, so that matter for tears is never lacking, and yet I do not cease to be what I ought not to be. And so what is the good of having learned what is best if it cannot be attained even when known? For when we have been feeling that the aim of our heart was directed toward what we intended, our mind insensibly returns to its previous wandering thoughts and slips back with a more violent rush, and is taken up with daily distractions and incessantly drawn away by countless things that take it captive, so that we almost despair of the improvement we long for, and all these observances seem useless. Since the mind that wanders off vaguely every moment, when it is brought back to the fear of God or spiritual contemplation, darts off and strays before it is established in it. And when we have been roused and have discovered that it has wandered from the purpose set before it, and want to recall it to the meditation from which it has strayed and to bind it fast with the firmest purpose of heart, as if with chains, while we are making the attempt it slips away from the inmost recesses of the heart swifter than a snake. Therefore, being inflamed by daily exercises of this kind and yet not seeing that we gain from them any strength and stability in heart, we are overcome and driven in despair to this opinion: to believe that it is from no fault of our own but from a fault of our nature that these wanderings of mind are found in mankind.

The time spent here, and the dwelling in solitude, and meditation, through which you think that we ought to have attained perfection of the inner man, has only done this for us; viz., teach us that which we are unable to be, without making us what we are trying to be. Nor do we feel that by this knowledge we have acquired any fixed steadfastness of the purity which we long for, or any strength and firmness; but only an increase of confusion and shame: for though our meditation in all our discipline aims at this in our daily studies, and endeavours from trembling beginnings to reach a sure and unwavering skill, and to begin to know something of what originally it knew but vaguely or was altogether ignorant of, and by advancing by sure steps (so to speak) towards the condition of that discipline, to habituate itself perfectly to it without any difficulty, I find on the contrary that while I am struggling in this desire for purity, I have only got far enough to know what I cannot be. And hence I feel that nothing but trouble results to me from all this contrition of heart, so that matter for tears is never wanting, and yet I do not cease to be what I ought not to be. And so what is the good of having learned what is best, if it cannot be attained even when known? For when we have been feeling that the aim of our heart was directed towards what we purposed, insensibly the mind returns to its previous wandering thoughts and slips back with a more violent rush, and is taken up with daily distractions and incessantly drawn away by numberless things that take it captive, so that we almost despair of the improvement which we long for, and all these observances seem useless. Since the mind which every moment wanders off vaguely, when it is brought back to the fear of God or spiritual contemplation, before it is established in it, darts off and strays; and when we have been roused and have discovered that it has wandered from the purpose set before it, and want to recall it to the meditation from which it has strayed, and to bind it fast with the firmest purpose of heart, as if with chains, while we are making the attempt it slips away from the inmost recesses of the heart swifter than a snake. Wherefore we being inflamed by daily exercises of this kind, and yet not seeing that we gain from them any strength and stability in heart are overcome and in despair driven to this opinion; viz., to believe that it is from no fault of our own but from a fault of our nature that these wanderings of mind are found in mankind.

The old man's teaching about the condition of the soul and its greatness.

The discourse of the old man on the state of the soul and its excellence.

Serenus: It is dangerous to jump to a conclusion and make hasty pronouncements about the nature of anything before you have properly discussed the subject and considered its true character. You should not, by looking only at your own weakness, make a guess instead of forming a judgment based on the nature and value of the practice itself and on others' experience of it. If someone who did not know how to swim but knew that the weight of his body could not be supported by water wanted to prove from his own inexperience that no one made of solid flesh could possibly be supported on a liquid element, we should not therefore think his opinion is true just because he seemed to base it on his own experience, since this can be shown to be not only possible but actually very easily done by others, through the clearest proofs and visible demonstration. And so the nous, that is, the mind, is defined as aeikinotos kai polykinotos, that is, ever shifting and very shifting. It is described this way in what is called the wisdom of Solomon in these words: and the earthly tabernacle weighs down the mind that muses on many things (Wisdom 9:15). The mind, according to its nature, can never remain idle, but unless provision is made for where it may exercise its movements and have something to continually occupy it, it must by its own fickleness wander about and stray over all kinds of things until, accustomed by long practice and daily use—in which you say you have toiled without result—it tries and learns what food for the memory it ought to prepare, toward which it may bring back its unwearied flight and gain strength for remaining, and thus may succeed in driving away the hostile suggestion of the enemy by which it is distracted, and in persisting in that state and condition which it yearns for. We ought not then to ascribe this wandering inclination of our heart either to human nature or to God its Creator. For it is a true statement of Scripture that God made man upright, but they themselves found out many thoughts. The character of these thoughts depends on us ourselves, for Scripture says a good thought comes near to those who know it, but a prudent man will find it. For where anything is subject to our prudence and industry so that it can be found out, there if it is not found out, we ought certainly to attribute it to our own laziness or carelessness and not to the fault of our nature. And the Psalmist agrees with this meaning when he says: Blessed is the man whose help is from You: in his heart he has disposed his ascents. You see then that it lies in our power to dispose in our hearts either ascents, that is, thoughts that belong to God, or descents, namely, those that sink down to carnal and earthly things. And if this were not in our power, the Lord would not have rebuked the Pharisees, saying Why do you think evil in your hearts? (Matthew 9:4), nor would He have given this charge through the prophet, saying: Take away the evil of your thoughts from my eyes; and How long shall wicked thoughts remain in you? Nor would the character of our thoughts, like our works, be taken into consideration in the day of judgment in our case, as the Lord threatens through Isaiah: Lo, I come to gather together their works and thoughts together with all nations and tongues (Isaiah 66:18). Nor would it be right that we should be condemned or defended by their evidence in that terrible and dreadful examination, as the blessed Apostle says: Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men according to my gospel (Romans 2:15-16).

Serenus: It is dangerous to jump to a conclusion and lay down the law hastily on the nature of anything before you have properly discussed the subject and considered its true character. Nor should you, looking only at your own weakness, hazard a conjecture instead of pronouncing a judgment based on the character and value of the practice itself, and others' experience of it. For if anyone, who was ignorant of swimming but knew that the weight of his body could not be supported by water, wished from the proof which his inexperience afforded, to lay down that no one composed of solid flesh could possibly be supported on the liquid element, we ought not therefore to think his opinion a true one, which he seemed to bring forward in accordance with his own experience, since this can be shown to be not merely not impossible but actually extremely easily done by others, by the clearest proofs and ocular demonstration. And so the νοῦς, i.e., the mind, is defined as ἀεικίνητος καὶ πολυκίνητος, i.e., ever shifting and very shifting: as it is thus described in the so called wisdom of Solomon in other words: καὶ γεῶδες σκῆνος βρίθει νοῦν πολυφρόντιδα, i.e., And the earthly tabernacle weighs down the mind that muses on many things. Wisdom 9:15 This then in accordance with its nature can never remain idle, but unless provision is made where it may exercise its motions and have what will continually occupy it, it must by its own fickleness wander about and stray over all kinds of things until, accustomed by long practice and daily use — in which you say that you have toiled without result — it tries and learns what food for the memory it ought to prepare, toward which it may bring back its unwearied flight and acquire strength for remaining, and thus may succeed in driving away the hostile suggestion of the enemy by which it is distracted, and in persisting in that state and condition which it yearns for. We ought not then to ascribe this wandering inclination of our heart either to human nature or to God its Creator. For it is a true statement of Scripture, that God made man upright; but they themselves found out many thoughts. The character of these then depends on us ourselves, for it says a good thought comes near to those that know it, but a prudent man will find it. For where anything is subject to our prudence and industry so that it can be found out, there if it is not found out, we ought certainly to set it down to our own laziness or carelessness and not to the fault of our nature. And with this meaning the Psalmist also is in agreement, when he says: Blessed is the man whose help is from You: in his heart he has disposed his ascents. You see then that it lies in our power to dispose in our hearts either ascents, i.e., thoughts that belong to God, or descents; viz., those that sink down to carnal and earthly things. And if this was not in our power the Lord would not have rebuked the Pharisees, saying Why do you think evil in your hearts? Matthew 9:4 nor would He have given this charge by the prophet, saying: Take away the evil of your thoughts from my eyes; and How long shall wicked thoughts remain in you? Nor would the character of them as of our works be taken into consideration in the day of judgment in our case as the Lord threatens by Isaiah: Lo, I come to gather together their works and thoughts together with all nations and tongues; Isaiah 66:18 nor would it be right that we should be condemned or defended by their evidence in that terrible and dreadful examination, as the blessed Apostle says: Their thoughts between themselves accusing or also defending one another, in the day when God shall judge the secrets of men according to my gospel. Romans 2:15-16

On the perfection of the soul, drawn from the comparison with the Centurion in the gospel.

On the perfection of the soul, as drawn from the comparison of the Centurion in the gospel.

The gospel story of the centurion provides an excellent illustration of this perfect mind. His virtue and stability prevented him from being swept away by a rush of thoughts. Instead, according to his own judgment, he either admitted good thoughts or easily drove away the opposite kind. This is described in figurative language: "For I also am a man under authority, having soldiers under me: and I say to this man, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it." If we too fight bravely against disturbances and sins and can bring them under our own control and judgment, and if we fight and destroy the passions in our flesh, bring the swarm of our thoughts under the rule of reason, and drive back from our hearts the terrible armies of the powers opposed to us by the life-giving standard of the Lord's cross, we will be rewarded for such victories by being promoted to the rank of that centurion, understood spiritually. Moses mystically pointed to this centurion in Exodus when he wrote: "Appoint for you rulers of thousands, and of hundreds, and of fifties and of tens." When we are raised to the height of this dignity, we will have the same right and power to command, so that we will not be carried away by thoughts against our will. Instead, we will be able to remain in and hold fast to those thoughts which spiritually delight us, commanding evil suggestions to depart—and they will depart—while to good ones we will say "Come," and they will come. Likewise, to our servant, that is, the body, we will give commands that relate to chastity and continence, and it will serve us without any resistance, no longer stirring up in us the hostile provocations of lust, but showing complete submission to the spirit. What kind of weapons does this centurion have, and what is their use in battle? Hear the blessed Apostle declaring: "The arms of our warfare are not carnal, but mighty to God." He tells us their character: they are not carnal or weak, but spiritual and mighty to God. Then he suggests next in what struggles they are to be used: "Unto the pulling down of fortifications, purging the thoughts, and every height that exalts itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ, and having in readiness to avenge all disobedience, when your obedience shall be first fulfilled." Though it would be useful, it belongs to another time to go through these one by one. I only want you to see the different types of these weapons and their characteristics, since we ought always to walk with them strapped on us if we intend to fight the Lord's battles and serve among the centurions of the gospel. "Take the shield of faith, wherewith you may be able to quench all the fiery darts of the evil one." Faith, then, is what intercepts the flaming darts of lust and destroys them by the fear of future judgment and belief in the heavenly kingdom. "And the breastplate of charity." This is what surrounds the vital parts of the breast and protects what is exposed to the deadly wounds of swelling thoughts. It keeps off the blows opposed to it and does not allow the devil's darts to penetrate to our inner man. For it endures all things, suffers all things, bears all things. "And for an helmet the hope of salvation." The helmet is what protects the head. Since Christ is our head, we ought always in all temptations and persecutions to protect it with the hope of future good things to come, and especially to keep faith in Him whole and undefiled. It is possible for someone who has lost other parts of the body, weak as he may be, still to survive, but no one can live even a short time without a head. "And the sword of the Spirit which is the word of God." For it is sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, as it divides and cuts off whatever carnal and earthly things it may find in us. Whoever is protected by these weapons will always be defended from the weapons and attacks of his foes and will not be led away bound in the chains of his captors, a captive and a prisoner, to the hostile land of vain thoughts, nor will he hear the words of the prophet: "Why are you grown old in a strange country?" Instead, he will stand like a triumphant conqueror in the land of thoughts which he has chosen. Would you also understand the strength and courage of this centurion, by which he bears these weapons of which we spoke before as not carnal but mighty to God? Hear about the selection by which the King himself marks and approves brave men when he summons them to spiritual combat. "Let the weak say that I am strong," He says, "and: Let him who is the sufferer become a warrior." You see then that only sufferers and weak people can fight the Lord's battles—weak indeed with that weakness upon which that centurion of ours in the gospel said with confidence: "For when I am weak, then am I strong," and again, "for strength is made perfect in weakness." Of this weakness one of the prophets says: "And he that is weak among them shall be as the house of David." For the patient sufferer will fight these wars, with that patience of which it is said "patience is necessary for you that doing the will of God you may receive the reward."

Of this perfect mind then there is an excellent figure drawn in the case of the centurion in the gospel; whose virtue and consistency, owing to which he was not led away by the rush of thoughts, but in accordance with his own judgment either admitted such as were good, or easily drove away those of the opposite character, are described in this tropical form: For I also am a man under authority, having soldiers under me: and I say to this man, Go, and he goes; and to another, Come, and he comes; and to my servant, Do this, and he does it. Matthew 8:9 If then we too strive manfully against disturbances and sins and can bring them under our own control and discretion, and fight and destroy the passions in our flesh, and bring under the sway of reason the swarm of our thoughts, and drive back from our breast the terrible hosts of the powers opposed to us by the life-giving standard of the Lord's cross, we shall in reward for such triumphs be promoted to the rank of that centurion spiritually understood, who, as we read in Exodus, was mystically pointed to by Moses: Appoint for you rulers of thousands, and of hundreds, and of fifties and of tens. Exodus 8:21 And so we too when raised to the height of this dignity shall have the same right and power to command, so that we shall not be carried away by thoughts against our will, but shall be able to continue in and cling to those which spiritually delight us, commanding the evil suggestions to depart, and they will depart, while to good ones we shall say Come, and they will come: and to our servant also, i.e., the body, we shall in like manner enjoin what belongs to chastity and continence, and it will serve us without any gainsaying, no longer arousing in us the hostile incitements of concupiscence, but showing all subservience to the spirit. And what is the character of the arms of this centurion, and for what use in battle they are, hear the blessed Apostle declaring: The arms, he says of our warfare are not carnal, but mighty to God. He tells us their character; viz., that they are not carnal or weak, but spiritual and mighty to God. Then he next suggests in what struggles they are to be used: Unto the pulling down of fortifications, purging the thoughts, and every height that exalts itself against the knowledge of God, and bringing into captivity every understanding unto the obedience of Christ, and having in readiness to avenge all disobedience, when your obedience shall be first fulfilled. 1 Corinthians 10:4-6 And since though useful, it yet belongs to another time to run through these one by one, I only want you to see the different sorts of these arms and their characteristics, as we also ought always to walk with them girt upon us if we mean to fight the Lord's battles and to serve among the centurions of the gospel. Take, he says the shield of faith, wherewith you may be able to quench all the fiery darts of the evil one. Ephesians 6:16 Faith then is that which intercepts the flaming darts of lust, and destroys them by the fear of future judgment, and belief in the heavenly kingdom. And the breastplate, he says, of charity. 1 Thessalonians 5:8 This indeed is that which going round the vital parts of the breast and protecting what is exposed to the deadly wounds of swelling thoughts, keeps off the blows opposed to it, and does not allow the darts of the devil to penetrate to our inner man. For it endures all things, suffers all things, bears all things. 1 Corinthians 13:7 And for an helmet the hope of salvation. 1 Thessalonians 5:8 The helmet is what protects the head. As then Christ is our head, we ought always in all temptations and persecutions to protect it with the hope of future good things to come, and especially to keep faith in Him whole and undefiled. For it is possible for one who has lost other parts of the body, weak as he may be, still to survive: but even a short time of living is extended to no one without a head. And the sword of the Spirit which is the word of God. Ephesians 6:17 For it is sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart: Hebrews 4:12 as it divides and cuts off whatever carnal and earthly things it may find in us. And whosoever is protected by these arms will ever be defended from the weapons and ravages of his foes, and will not be led away bound in the chains of his spoilers, a captive and a prisoner, to the hostile land of vain thoughts, nor hear the words of the prophet: Why are you grown old in a strange country? Baruch 3:11 But he will stand like a triumphant conqueror in the land of thoughts which he has chosen. Would you understand too the strength and courage of this centurion, by which he bears these arms of which we spoke before as not carnal but mighty to God? Hear of the selection by which the King himself marks and approves brave men when he summons them to the spiritual combat. Let, says He, the weak say that I am strong; and: Let him who is the sufferer become a warrior. You see then that none but sufferers and weak people can fight the Lord's battles, weak indeed with that weakness, founded on which that centurion of ours in the gospel said with confidence: For when I am weak, then am I strong, and again, for strength is made perfect in weakness. 2 Corinthians 12:9-10 Of which weakness one of the prophets says: And he that is weak among them shall be as the house of David. Zechariah 12:8 For the patient sufferer shall fight these wars, with that patience of which it is said patience is necessary for you that doing the will of God you may receive the reward. Hebrews 10:36

Concerning persistence in guarding our thoughts.

Of perseverance as regards care of the thoughts.

We will discover through our own experience that we can and should cling to the Lord if we have our wills put to death and our worldly desires cut off. We will be taught by the authority of those who, in conversation with the Lord, say with complete confidence: "My soul has stuck close to You"; and "I have stuck unto Your testimonies, O Lord"; and "It is good for me to stick fast to God"; and "He who cleaves to the Lord is one spirit." We should not become exhausted by these wanderings of the mind and let our fervor fade, for "he that tills his ground shall be filled with bread, but he that follows idleness shall be filled with poverty." Nor should we be drawn away from focusing on this watchfulness through a dangerous despair, for "in every one who is anxious there is abundance," for "he who is pleasant and free from grief will be in want"; and again, "a man in grief labors for himself, and forcibly brings about his own destruction." Furthermore, "the kingdom of heaven suffers violence and the violent take it by force," for no virtue is gained without effort, nor can anyone reach that mental stability he desires without great sorrow of heart, for "man is born to trouble." In order to be able to reach the perfect man, the measure of the stature of the fullness of Christ, he must always be on watch with even greater focus and labor with constant care. But no one will ever reach the fullness of this measure except one who has considered it beforehand and been trained in it now and has had some foretaste of it while still in this world, and being marked as a most precious member of Christ, has possessed in the flesh a down payment of that union by which he can be united to His body—desiring one thing alone, thirsting for only one thing, always directing not only his actions but even his thoughts toward one thing alone: that he may even now keep as a down payment what is said of the blessed life of the saints hereafter, namely, that God may be to him all in all.

But we shall find out by our own experience that we can and ought to cling to the Lord if we have our wills mortified and the desires of this world cut off, and we shall be taught by the authority of those who in converse with the Lord say in all confidence: My soul has stuck close to You; and: I have stuck unto Your testimonies, O Lord; and: It is good for me to stick fast to God; and: He who cleaves to the Lord, is one spirit. We ought not then to be wearied out by these wanderings of mind and relax from our fervour: for he that tills his ground shall be filled with bread: but he that follows idleness shall be filled with poverty. Proverbs 28:19 Nor should we be drawn away from being intent on this watchfulness through a dangerous despair, for in every one who is anxious there is abundance, for he who is pleasant and free from grief will be in want; and again: a man in grief labours for himself, and forcibly brings about his own destruction. Moreover also: the kingdom of heaven suffers violence and the violent take it by force, Matthew 11:12 for no virtue is acquired without effort, nor can anyone attain to that mental stability which he desires without great sorrow of heart, for man is born to trouble, Job 5:7 and in order that he may be able to attain to the perfect man, the measure of the stature of the fullness of Christ Ephesians 4:13 he must ever be on the watch with still greater intentness, and toil with ceaseless carefulness. But to the fullness of this measure no one will ever attain, but one who has considered it beforehand and been trained to it now and has had some foretaste of it while still in this world, and being marked a most precious member of Christ, has possessed in the flesh an earnest of that joint Ibid by which he can be united to His body: desiring one thing alone, thirsting for but one thing, ever bringing not only his acts but even his thoughts to bear on one thing alone; viz., that he may even now keep as an earnest that which is said of the blessed life of the saints hereafter; viz., that God may be to him all in all. 1 Corinthians 15:28

A question about the wandering tendency of the mind and the assaults of spiritual wickedness.

A question on the roving tendency of the mind and the attacks of spiritual wickedness.

Germanus: Perhaps this tendency of the mind to wander might be somewhat restrained if it were not that such a great swarm of enemies surrounds it and constantly pushes it toward what it does not want, or rather toward wherever its own wandering nature drives it. And since so many enemies, such powerful and terrible ones, surround it, we should not imagine that it is possible for them to be resisted, especially by this weak flesh of ours, unless we were encouraged to believe this by your words as if by oracles from heaven.

Germanus: Perhaps this tendency of the mind to rove might to some extent be checked were it not that so great a swam of enemies surrounded it, and ceaselessly urged it toward what it has no wish for, or rather whither the roving character of its own nature drives it. And since such numberless foes, and those so powerful and terrible, surround it, we should not fancy that it was possible for them to be withstood especially by this weak flesh of ours, were we not encouraged to this view by your words as if by oracles from heaven.

The answer concerning God's help and the power of free will.

The answer on the help of God and the power of free will.

No one who has experienced the struggles of the inner person can doubt that our enemies are constantly lying in wait for us. But we maintain that they oppose our progress in such a way that we should think of them only as inciting us to evil, not forcing us. No one could completely avoid whatever sin they wanted to stamp upon our hearts if a powerful impulse were present to compel evil upon us in the same way that it suggests it. Therefore, just as they have abundant power to incite, so we have sufficient power to reject and the freedom to consent. But if we are afraid of their power and attacks, we may also claim God's protection and help against them, about which we read: For greater is He who is in us than he who is in this world. And His aid fights on our side with much greater power than their forces fight against us, for God is not only the one who suggests what is good, but the one who maintains and insists upon it, so that sometimes He draws us toward salvation even against our will and without our knowing it. It follows, then, that no one can be deceived by the devil except someone who has chosen to give him the consent of his own will, as Ecclesiastes clearly states in these words: For since there is no punishment for those who do evil quickly, therefore the heart of the children of men is filled within them to do evil. It is therefore clear that each person goes wrong for this reason: namely, that when evil thoughts attack him, he does not immediately meet them with refusal and opposition, for it says: resist him, and he will flee from you.

Serenus: No one who has experienced the conflicts of the inner man, can doubt that our foes are continually lying in wait for us. But we mean that they oppose our progress in such a way that we can think of them as only inciting to evil things and not forcing. But no one could altogether avoid whatever sin they were inclined to imprint upon our hearts, if a strong impulse was present to force ( evil) upon us, just as it is to suggest it. Wherefore as there is in them ample power of inciting, so in us there is a supply of power of rejection, and of liberty of acquiescing. But if we are afraid of their power and assaults, we may also claim the protection and assistance of God against them, of which we read: For greater is He who is in us than he who is in this world: 1 John 4:4 and His aid fights on our side with much greater power than their hosts fight against us; for God is not only the suggester of what is good, but the maintainer and insister of it, so that sometimes He draws us towards salvation even against our will and without our knowing it. It follows then that no one can be deceived by the devil but one who has chosen to yield to him the consent of his own will: as Ecclesiastes clearly puts it in these words: For since there is no gainsaying by those who do evil speedily, therefore the heart of the children of men is filled within them to do evil. It is therefore clear that each man goes wrong from this; viz., that when evil thoughts assault him he does not immediately meet them with refusal and contradiction, for it says: resist him, and he will flee from you. James 4:7

A question on the union of the soul with demons.

A question on the union of the soul with devils.

Germanus: What, I ask you, is this indiscriminate and common union of the soul with those evil spirits, through which they are able to be (I will not say joined with but) united to it in such a way that they can speak to it imperceptibly, enter into it and suggest to it whatever they wish, and provoke it to whatever they please, and examine and observe its thoughts and movements? The result is such a close union between them and the soul that it is almost impossible without God's grace to distinguish between what comes from their instigation and what comes from our free will.

Germanus: What, I pray you, is that indiscriminate and common union of the soul with those evil spirits, by which it is possible for them to be (I will not say joined with but) united to it in such a way that they can imperceptibly talk with it, and find their way into it and suggest to it whatever they want, and incite it to whatever they like, and look into and see its thoughts and movements; and the result is so close a union between them and the soul that it is almost impossible without God's grace to distinguish between what results from their instigation, and what from our free will.

The answer to how unclean spirits are united with human souls.

The answer how unclean spirits are united with human souls.

Serenus: It is no wonder that spirit can be joined imperceptibly with spirit and exercise an unseen power of persuasion in what is permitted to it. For between them, just as between human beings, there is a certain similarity and kinship of substance, since the description given of the nature of the soul applies equally to their substance. However, it is impossible for spirits to be implanted inwardly in spirits or united with them in such a way that one can hold the other, for this is the true prerogative of Deity alone, which is the only simple and incorporeal nature.

Serenus: It is no wonder that spirit can be imperceptibly joined with spirit, and exercise an unseen power of persuasion toward what is allowed to it. For there is between them (just as between men) some sort of similarity and kinship of substance, since the description which is given of the nature of the soul, applies equally well to their substance. But it is impossible for spirits to be implanted in spirits inwardly or united with them in such a way that one can hold the other; for this is the true prerogative of Deity alone, which is the only simple and incorporeal nature.

An objection: whether unclean spirits can be present in or united with the souls of those whom they have filled.

An objection whether unclean spirits can be present in or united with the souls of those whom they have filled.

Germanus: We think what we see happen in the case of those who are possessed is strongly opposed to this idea. Under the influence of spirits, they say and do things they are not aware of. How then can we refuse to believe that their souls are united to those spirits, when we see them made into the spirits' instruments? They forsake their natural condition and yield to the spirits' movements and moods, so that they no longer express their own words, actions, and desires, but those of the demons.

Germanus: To this idea we think that what we see happen in the case of those possessed is sufficiently opposed, when they say and do what they know not under the influence of the spirits. How then are we to refuse to believe that their souls are not united to those spirits, when we see them made their instruments, and (forsaking their natural condition) yielding to their movements and moods, in such a way that they give expression no longer to their own words and actions and wishes, but to those of the demons?

The answer to how unclean spirits are able to exercise lordship over those who are possessed.

The answer how it is that unclean spirits can lord it over those possessed.

Serenus: What you describe as happening in cases of demoniacs does not contradict our position—namely, that those possessed by unclean spirits say and do things against their will and are forced to utter what they do not know. It is perfectly clear that they are not all subject to the entrance of these spirits in the same way. Some are affected in such a manner that they have no awareness whatsoever of what they do and say, while others are aware and remember it afterward. However, we must not imagine that this happens through an infusion of the spirit that actually penetrates into the substance of the soul itself, as if the spirit were united to it and somehow clothed with it, speaking words and utterances through the sufferer's mouth. We should not believe that this is even possible for them to do. We can clearly see that this results not from any loss of the soul but from weakness of the body. The unclean spirit seizes those bodily parts where the soul's vitality resides, and by placing an enormous and unbearable weight upon them, overwhelms the soul with the foulest darkness and disrupts its intellectual powers. We see this happen similarly through the effects of wine, fever, extreme cold, and other external afflictions that come upon people. This is what the devil was forbidden to inflict on blessed Job, even though he had received power over his flesh, when the Lord commanded him: "Behold, I give him into your hands, only preserve his soul"—that is, do not weaken the seat of his soul and drive him mad, and do not overpower the understanding and wisdom of what remains by smothering the ruling power in his heart with your weight.

Serenus: What you speak of as taking place in the case of demoniacs is not opposed to our assertion; viz., that those possessed by unclean spirits say and do what they do not want to, and are forced to utter what they know not; for it is perfectly clear that they are not subject to the entrance of the spirits all in the same way: for some are affected by them in such a way as to have not the slightest conception of what they do and say, while others know and afterwards recollect it. But we must not imagine that this is done by the infusion of the spirit in such a way that it penetrates into the actual substance of the soul and, being as it were united to it and somehow clothed with it, utters words and sayings through the mouth of the sufferer. For we ought not to believe that this can possibly be done by them. For we can clearly see that this results from no loss of the soul but from weakness of the body, when the unclean spirit seizes on those members in which the vigour of the soul resides, and laying on them an enormous and intolerable weight overwhelms it with foulest darkness, and interferes with its intellectual powers: as we see sometimes happen also from the fault of wine and fever or excessive cold, and other indispositions affecting men from without; and it was this which the devil was forbidden to attempt to inflict on the blessed Job, though he had received power over his flesh, when the Lord commanded him saying: Lo, I give him into your hands: only preserve his soul, i.e., do not weaken the seat of his soul and make him mad, and overpower the understanding and wisdom of what remains, by smothering the ruling power in his heart with your weight.

How spirit cannot be penetrated by spirit, and how God alone is incorporeal.

How spirit cannot be penetrated by spirit, and how God alone is incorporeal.

Even if spirit mixes with this coarse and solid matter—namely, flesh (which happens very easily)—should we therefore believe that it can be united to the soul, which is likewise spirit, in such a way as to make it receptive of its own nature in the same manner? This is possible for the Trinity alone, which is so capable of pervading every intellectual nature that it cannot only embrace and surround it but even insert itself into it and, though incorporeal, be infused into a body. For although we maintain that certain spiritual natures exist, such as angels, archangels and the other powers, and indeed our own souls and the thin air, we certainly ought not to consider them incorporeal. For they have, in their own fashion, a body in which they exist, though it is much finer than our bodies are, according to the Apostle's words when he says: And there are bodies celestial, and bodies terrestrial; and again: It is sown a natural body, it is raised a spiritual body. From this it is clearly gathered that nothing is incorporeal except God alone, and therefore it is only by Him that all spiritual and intellectual substances can be pervaded, because He alone is whole and everywhere and in all things, in such a way as to behold and see the thoughts of men and their inner movements and all the recesses of the soul. For it was of Him alone that the blessed Apostle spoke when he said: For the word of God is quick and powerful and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit and of the joints and marrow; and is a discerner of the thoughts and intents of the heart; and there is no creature invisible in His sight, but all things are naked and open to His eyes. And the blessed David says: Who fashions their hearts one by one; and again: For He knows the secrets of the heart; and Job too: You who alone know the hearts of men.

For even if spirit is mingled with this crass and solid matter; viz., flesh (as very easily happens), should we therefore believe that it can be united to the soul, which is in like manner spirit, in such a way as to make it also receptive in the same way of its own nature: a thing which is possible to the Trinity alone, which is so capable of pervading every intellectual nature, that it cannot only embrace and surround it but even insert itself into it and, incorporeal though it is, be infused into a body? For though we maintain that some spiritual natures exist, such as angels, archangels and the other powers, and indeed our own souls and the thin air, yet we ought certainly not to consider them incorporeal. For they have in their own fashion a body in which they exist, though it is much finer than our bodies are, in accordance with the Apostle's words when he says: And there are bodies celestial, and bodies terrestrial: and again: It is sown a natural body, it is raised a spiritual body; 1 Corinthians 15:40, 44 from which it is clearly gathered that there is nothing incorporeal but God alone, and therefore it is only by Him that all spiritual and intellectual substances can be pervaded, because He alone is whole and everywhere and in all things, in such a way as to behold and see the thoughts of men and their inner movements and all the recesses of the soul; since it was of Him alone that the blessed Apostle spoke when he said: For the word of God is quick and powerful and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit and of the joints and marrow; and is a discerner of the thoughts and intents of the heart; and there is no creature invisible in His sight, but all things are naked and open to His eyes. Hebrews 4:12-13 And the blessed David says: Who fashions their hearts one by one; and again: For He knows the secrets of the heart; and Job too: You who alone know the hearts of men. 2 Chronicles 6:30

An objection concerning how we ought to believe that demons see into the thoughts of human beings.

An objection, as to how we ought to believe that devils see into the thoughts of men.

Germanus: Given the way you describe it, those spirits could not possibly see into our thoughts. But we think it is completely absurd to hold such an opinion when Scripture says, "If the spirit of him who has power ascends upon you" (Ecclesiastes 10:4), and again, "When the devil had put it into the heart of Simon Iscariot to betray the Lord" (John 13:2). How then can we believe that our thoughts are hidden from them, when we find that most of the time our thoughts arise and are nurtured by their suggestions and prompting?

Germanus: In this way, which you describe, those spirits cannot possibly see into our thoughts. But we think it utterly absurd to hold such an opinion, when Scripture says: If the spirit of him that has power ascend upon you; Ecclesiastes 10:4 and again: When the devil had put it into the heart of Simon Iscariot to betray the Lord. John 13:2 How then can we believe that our thoughts are not open to them, when we feel that for the most part they spring up and are nursed by their suggestions and instigation?

The answer regarding what demons can and cannot do concerning the thoughts of human beings.

The answer what devils can and what they cannot do in regard to the thoughts of men.

Serenus: Nobody doubts that unclean spirits can influence the character of our thoughts, but they do this by affecting them from the outside through sensible influences—that is, either from our inclinations or from our words, and those desires to which they see we are especially prone. But they cannot possibly come near to those thoughts which have not yet emerged from the inmost recesses of the soul. And the thoughts they suggest, whether they are actually embraced or embraced in some partial way, are discovered by them not from the nature of the soul itself—that is, not from that inner inclination which lies hidden, so to speak, in the very marrow—but from motions and signs given by the outward man. For example, when they suggest gluttony, if they have seen a monk raising his eyes anxiously to the window or to the sun, or inquiring eagerly what time it is, they know that he has admitted the feeling of greediness. If when they suggest fornication they find him calmly submitting to the attack of lust, or see him disturbed in body, or at any rate not groaning as he ought under the wantonness of an impure suggestion, they know that the dart of lust is already fixed in his very soul. If they stir up incitements to grief, or anger, or rage, they can tell whether these have taken root in the heart by the movements of the body and visible disturbances—for instance, when they have noticed him either groaning silently, or panting with indignation, or changing color. And so they cunningly discover the fault to which he is given over. For they know that every one of us is enticed in a regular way by that one vice to whose incitement they see, by a sort of assenting motion of the body, that he has yielded his consent and agreement. And it is no wonder that this is discovered by those powers of the air, when we see that even clever men can often discover the state of the inner man from his expression and look and external bearing. How much more surely, then, can this be discovered by those who, as beings of a spiritual nature, are certainly much more subtle and clever than men.

Serenus: Nobody doubts that unclean spirits can influence the character of our thoughts, but this is by affecting them from without by sensible influences, i.e., either from our inclinations or from our words, and those likings to which they see that we are especially disposed. But they cannot possibly come near to those which have not yet come forth from the inmost recesses of the soul. And the thoughts too, which they suggest, whether they are actually or in a kind of way embraced, are discovered by them not from the nature of the soul itself, i.e., that inner inclination which lies concealed so to speak in the very marrow, but from motions and signs given by the outward man, as for example, when they suggest gluttony, if they have seen a monk raising his eyes anxiously to the window or to the sun, or inquiring eagerly what o'clock it is, they know that he has admitted the feeling of greediness. If when they suggest fornication they find him calmly submitting to the attack of lust, or see him perturbed in body, or at any rate not groaning as he ought under the wantonness of an impure suggestion, they know that the dart of lust is already fixed in his very soul. If they stir up incitements to grief, or anger, or rage, they can tell whether they have taken root in the heart by the movements of the body, and visible disturbances, when, for instance, they have noticed him either groaning silently, or panting with indignation or changing color; and so they cunningly discover the fault to which he is given over. For they know that every one of us is enticed in a regular way by that one, to the incitement of which they see, by a sort of assenting motion of the body, that he has yielded his consent and agreement. And it is no wonder that this is discovered by those powers of the air, when we see that even clever men can often discover the state of the inner man from his mien and look and external bearing. How much more surely then can this be discovered by those who as being of a spiritual nature are certainly much more subtle and cleverer than men.

An illustration showing how we are taught that unclean spirits know the thoughts of men.

An illustration showing how we are taught that unclean spirits know the thoughts of men.

Just as thieves who want to rob houses are accustomed to examining the hidden treasures of those who live there by scattering small grains of sand with careful hands in the darkness of night and discovering the hidden treasures they cannot see by the tinkling sound the treasures make when the sand falls on them—thus gaining certain knowledge of each object and metal, which reveals itself through the sound it produces—so these unclean spirits also scatter over us the sand of certain evil suggestions in order to explore the treasures of our heart. When they see some bodily reaction arise that corresponds to the nature of their suggestions, they recognize, as if by a kind of tinkling sound coming from our innermost depths, what is stored up in the secret chamber of the inner person.

For just as some thieves are in the habit of examining the concealed treasures of the men in those houses which they mean to rob, and in the dark shades of night sprinkle with careful hands little grains of sand and discover the hidden treasures which they cannot see by the tinkling sound with which they answer to the fall of the sand, and so arrive at certain knowledge of each thing and metal, which betrays itself in a way by the voice elicited from it; so these too, in order to explore the treasures of our heart, scatter over us the sand of certain evil suggestions, and when they see some bodily affection arise corresponding to their character, they recognize as if by a sort of tinkling sound proceeding from the inmost recesses, what it is that is stored up in the secret chamber of the inner man.

On the fact that not every devil has the power of suggesting every passion to men.

On the fact that not every devil has the power of suggesting every passion to men.

We should understand that not all devils can plant all the passions in human beings. Instead, certain spirits focus on each particular sin. Some specialize in impurity and filthy desires, others in blasphemy, others are especially devoted to anger and rage, others feed on depression, and still others find satisfaction in vainglory and pride. Each devil implants in human hearts the specific sin in which he himself delights. They cannot implant all their particular vices at once, but do so in turn, depending on whether the timing, location, or a person who is receptive to their suggestions provides them with opportunity.

But we ought to know this, that not all devils can implant all the passions in men, but that certain spirits brood over each sin, and that some gloat over uncleanness and filthy lusts, others over blasphemy, others are more particularly devoted to anger and wrath, others thrive on gloominess, others are pacified with vainglory and pride; and each one implants in the hearts of men that sin, in which he himself revels, and they cannot implant their special vices all at one time, but in turn, according as the opportunity of time or place, or a man, who is open to their suggestions, excites them.

A question whether among the devils there is any order observed in the attack, or system in its changes.

A question whether among the devils there is any order observed in the attack, or system in its changes.

Germanus: Should we then believe that wickedness is organized and, so to speak, systematized among them in such a way that there is some order in the changes they observe and a regular plan of attack they carry out, even though it is clear that method and system can only exist among good and upright people, as Scripture says: You shall seek wisdom among the ungodly and shall not find it; and: our enemies are senseless; and this: There is neither wisdom, nor courage, nor counsel among the ungodly.

Germanus: Must we then believe that wickedness is arranged and so to speak systematized among them in such a way that there is some order in the changes observed by them, and a regular plan of attack carried out, though it is clear that method and system can only exist among good and upright men, as Scripture says: You shall seek wisdom among the ungodly and shall not find it; and: our enemies are senseless; and this: There is neither wisdom, nor courage, nor counsel among the ungodly.

The answer to the question of how much agreement exists among demons concerning their attack and its variations.

The answer how far an agreement exists among devils about the attack and its changes.

Serenus: It is true that there is no lasting harmony among evil people, and perfect agreement cannot exist even regarding those particular vices that attract them all in common. For, as you have said, there can never be order and discipline among disordered things. But in some matters, where common interests and necessity demand it, or where participation in some gain makes it worthwhile, they must arrange some temporary agreement. And we see very clearly that this is the case in this war of spiritual wickedness, so that not only do they observe specific times and changes among themselves, but they are actually known to occupy certain particular places and haunt them persistently. Since they must make their attacks through certain fixed temptations and clearly defined sins, and at particular times, we clearly conclude from this that no one can simultaneously be deceived by the emptiness of vainglory and inflamed by the lust of fornication, nor can anyone simultaneously be puffed up by the outrageous arrogance of spiritual pride and be subject to the degradation of carnal gluttony. Nor can anyone be overcome by foolish giggling and laughter while at the same time being stirred up by the stings of anger, or for that matter be filled with the pains of consuming grief. Rather, all the spirits must advance one by one to attack the soul, so that when one has been defeated and withdrawn, he must make way for another spirit to attack it even more violently, or if he has emerged victorious, he will nevertheless hand it over to be deceived by another.

Serenus: It is a true assertion that there is no lasting concord among bad men, and that perfect harmony cannot exist even in regard to those particular faults which have attractions for them all in common. For, as you have said, it can never be that system and discipline are preserved among undisciplined things. But in some matters, where community of interests, and necessity enforces it, or participation in some gain recommends it, they must arrange for some agreement for the time being. And we see very clearly that this is so in the case of this war of spiritual wickedness; so that not only do they observe times and changes among themselves, but actually are known specially to occupy some particular spots and to haunt them persistently: for since they must make their attacks through certain fixed temptations and well defined sins, and at particular times, we clearly infer from this that no one can at one and at the same time be deluded by the emptiness of vainglory and inflamed by the lust of fornication, nor at one and the same time be puffed up by the outrageous haughtiness of spiritual pride, and subject to the humiliation of carnal gluttony. Nor can anyone be overcome by silly giggling and laughter and at the same time be excited by the stings of anger, or at any rate filled with the pains of gnawing grief: but all the spirits must one by one advance to attack the soul, in such a way that when one has been vanquished and retreated, he must make way for another spirit to attack it still more vehemently, or if he has come forth victorious, he will none the less hand it over to be deceived by another.

Concerning the fact that opposing powers do not possess equal boldness, and that the occasions of temptation are not under their control.

Of the fact that opposite powers are not of the same boldness, and that the occasions of temptation are not under their control.

We should also understand this: not all of these powers have the same fierceness and energy, nor do they have the same boldness and malice. With beginners and weak people, only the weaker spirits engage in battle, and when these spiritual wickednesses are defeated, then gradually the attacks of stronger ones are brought against the athlete of Christ. For the difficulty of the struggle increases in proportion to a person's strength and progress. None of the saints could possibly endure the malice of so many and such great enemies, or meet their attacks, or even bear their cruelty and savagery, if it were not for the merciful judge of our contest and president of the games, Christ Himself, who equalizes the strength of the combatants, repels and checks their excessive attacks, and makes with the temptation a way of escape so that we might be able to bear it. 1 Corinthians 10:13

We ought also not to be ignorant of this, that they have not all the same fierceness and energy, nor indeed the same boldness and malice, and that with beginners and feeble folk only the weaker spirits join battle, and when these spiritual wickednesses are beaten, then gradually the assaults of stronger ones are made against the athlete of Christ. For in proportion to a man's strength and progress, is the difficulty of the struggle made greater: for none of the saints could possibly be equal to the endurance of the malice of so many and so great foes, or meet their attacks, or even bear their cruelty and savagery, were it not that the merciful judge of our contest, and president of the games, Christ Himself, equalized the strength of the combatants, and repelled and checked their excessive attacks, and made with the temptation a way of escape as well that we might be able to bear it. 1 Corinthians 10:13

Regarding the fact that demons struggle against human beings not without exertion on their own part.

Of the fact that devils struggle with men not without effort on their part.

We believe that devils engage in this struggle with real effort on their part. In their conflict with us, they experience a kind of anxiety and distress, especially when they are matched against stronger opponents—namely, saints and spiritually mature people. Otherwise, they would simply deceive people easily without any struggle or anxiety on their part. If that were the case, how would the Apostle's words make sense when he says: "We wrestle not against flesh and blood, but against principalities, against powers, against world rulers of this darkness, against spiritual wickedness in heavenly places"? And how would these words stand: "So fight I, not as one that beats the air," and again, "I have fought a good fight"? Wherever Scripture speaks of a fight, conflict, and battle, there must be effort, exertion, and anxiety on both sides. Both parties must face either disappointment and shame in defeat or joy in victory. But when one side fights with ease and security against another who struggles with great effort, and uses only his will as his weapon to overthrow his opponent, that should not be called a battle, struggle, or fight, but rather an unfair and unreasonable assault and attack. Devils certainly have to work hard, and when they attack people, they exert themselves just as much to gain the victory they seek. The same shame that would have been ours if we had been defeated by them falls back on them instead, as Scripture says: "The head of their compassing me about, the labor of their own lips shall overwhelm them," and "His sorrow shall be turned on his own head," and again, "Let the snare which he knows not come upon him, and let the net which he has hidden catch him, and into that very snare let him fall"—that is, the snare he set to deceive people. They themselves suffer loss, and just as they harm us, they are likewise harmed by us. When they are defeated, they do not leave without shame. Someone with good spiritual vision, seeing their defeats and struggles, and also seeing how they gloat over the downfall and misfortunes of individuals, and fearing that his own situation might give them this kind of pleasure, prayed to the Lord saying: "Lighten my eyes that I sleep not in death, lest my enemy say, I have prevailed against him. They that trouble me will rejoice if I be moved," and "O my God, let them not rejoice over me; let them not say in their hearts, Aha, aha, our very wish; neither let them say, we have devoured him," and "They gnashed their teeth upon me. Lord, how long will you look on this?" For "he lies in wait secretly as a lion in his den: he lies in wait to ravish the poor," and "he seeks from God his meat." And when all their efforts are exhausted and they have failed to deceive us, they must be ashamed and embarrassed at their failure—those who seek our souls to destroy them. Let them be covered with shame and confusion who imagine evil against us. Jeremiah also says: "Let them be confounded, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the fury of your wrath, and with a double destruction destroy them." No one can doubt that when they are defeated by us, they will be destroyed with a double destruction: first, because while people are seeking holiness, the devils, though they once possessed it, lost it and became the cause of humanity's ruin; second, because though they are spiritual beings, they have been defeated by fleshly and earthly ones. Each of the saints, when he sees the destruction of his enemies and his own triumphs, exclaims with joy: "I will follow after my enemies and overtake them, and I will not turn until they are destroyed. I will break them and they shall not be able to stand: they shall fall under my feet." And in his prayers against them the same prophet says: "Judge, O Lord, them that wrong me: overthrow them that fight against me. Take hold of arms and shield and rise up to help me. Bring out the sword and shut up the way against them that persecute me: say to my soul, I am your salvation." And when by subduing and destroying all our passions we have conquered these enemies, we will be permitted to hear those words of blessing: "Your hand shall be exalted over your enemies, and all your enemies shall perish." So when we read or sing all these and similar passages found in holy Scripture, unless we understand them as written against those spiritual wickednesses that lie in wait for us night and day, we will not only fail to gain any edification that makes us gentle and patient, but will actually encounter a dreadful consequence completely contrary to gospel perfection. We will not only fail to be taught to pray for or love our enemies, but will actually be stirred up to hate them with an unrelenting hatred, to curse them, and to constantly pour forth prayers against them. It is terribly wrong and blasphemous to think that these words were spoken in such a spirit by holy men and friends of God, who were not bound by the Law even before the coming of Christ precisely because they went beyond its commands and chose instead to obey the precepts of the gospel and to aim at apostolic perfection, though they lived before that dispensation of time.

But our belief is that they undertake this struggle not without effort on their part. For in their conflict they themselves have some sort of anxiety and depression, and especially when they are matched with stronger rivals, i.e., saints and perfect men. Otherwise no contest or struggle, but only a simple deception of men, and one free from anxiety on their part would be assigned to them. And how then would the Apostle's words stand, where he says: We wrestle not against flesh and blood, but against principalities, against powers, against world rulers of this darkness, against spiritual wickedness in heavenly places; and this too: So fight I, not as one that beats the air; and again: I have fought a good fight? For where it is spoken of as a fight, and conflict, and battle, there must be effort and exertion and anxiety on both sides, and equally there must either be in store for them chagrin and confusion for their failure, or delight consequent upon their victory. But where one fights with ease and security against another who struggles with great effort, and in order to overthrow his rival makes use of his will alone as his strength, there it ought not to be called a battle, struggle, or strife, but a sort of unfair and unreasonable assault and attack. But they certainly have to labour, and when they attack men, exert themselves in no lesser degree in order to secure from each one that victory which they want to obtain, and there is hurled back upon them the same confusion which was awaiting us had we been worsted by them; as it is said: The head of their compassing me about, the labour of their own lips shall overwhelm them; and: His sorrow shall be turned on his own head; and again: Let the snare which he knows not come upon him, and let the net which he has hidden catch him, and into that very snare let him fall; viz., that which he contrived for the deception of men. They then themselves also come to grief, and as they damage us so are they also in like manner damaged by us, nor when they are worsted do they depart without confusion, and seeing these defeats of theirs and their struggles, one who had good eyes in his inner man, seeing also that they gloated over the downfall and mischances of individuals, and fearing lest his own case might furnish them with this kind of delight, prayed to the Lord saying: Lighten my eyes that I sleep not in death: lest mine enemy say, I have prevailed against him. They that trouble me will rejoice if I be moved; and: O My God, let them not rejoice over me; let them not say in their hearts, Aha, Aha, our very wish; neither let them say; we have devoured him; and: They gnashed their teeth upon me. Lord, how long will You look on this? for: he lies in wait secretly as a lion in his den: he lies in wait to ravish the poor; and: He seeks from God his meat. And again when all their efforts are exhausted, and they have failed to secure our deception, they must be confounded and blush at the failure of their efforts, who seek our souls to destroy them: and let them be covered with shame and confusion who imagine evil against us. Jeremiah also says: Let them be confounded, and let not me be confounded: let them be afraid, and let not me be afraid: bring upon them the fury of Your wrath, and with a double destruction destroy them. Jeremiah 17:18 For no one can doubt that when they are vanquished by us they will be destroyed with a double destruction: first, because while men are seeking after holiness, they, though they possessed it, lost it, and became the cause of man's ruin; secondly, because being spiritual existences, they have been vanquished by carnal and earthly ones. Each one then of the saints when he looks on the destruction of his foes and his own triumphs, exclaims with delight: I will follow after mine enemies and overtake them: and I will not turn until they are destroyed. I will break them and they shall not be able to stand: they shall fall under my feet, and in his prayers against them the same prophet says: Judge, O Lord, them that wrong me: overthrow them that fight against me. Take hold of arms and shield: and rise up to help me. Bring out the sword and shut up the way against them that persecute me: say to my soul, I am your salvation. And when by subduing and destroying all our passions we have vanquished these, we shall then be permitted to hear those words of blessing: Your hand shall be exalted over your enemies, and all your enemies shall perish. Micah 5:9 And so when we read or chant all these and such like passages found in holy writ, unless we take them as written against those spiritual wickednesses which lie in wait for us night and day, we shall not only fail to draw from them any edification to make us gentle and patient, but shall actually meet with some dreadful consequence and one that is quite contrary to evangelical perfection. For we shall not only not be taught to pray for or to love our enemies, but actually shall be stirred up to hate them with an implacable hatred, and to curse them and incessantly to pour forth prayers against them. And it is terribly wrong and blasphemous to think that these words were uttered in such a spirit by holy men and friends of God, on whom before the coming of Christ the law was not imposed for the very reason that they went beyond its commands, and chose rather to obey the precepts of the gospel and to aim at apostolic perfection, though they lived before the dispensation of the time.

On the fact that the power to harm does not depend upon the will of demons.

On the fact that the power to hurt does not depend upon the will of the devils.

But that they have no power to harm anyone is shown very clearly by the example of blessed Job, where the enemy did not dare to test him beyond what was permitted by divine authorization. This is also confirmed by the confession of these same spirits recorded in the Gospel, where they say: "If You cast us out, allow us to go into the herd of swine." Matthew 8:31 And we must believe even more firmly that they cannot of their own free will enter into any human being who is created in the image of God, if they do not have power to enter even into mute and unclean animals without God's permission. But no one—I will not say among the younger men, whom we see living most faithfully in this desert, but even among those who are perfect—could live alone in the desert, surrounded by such crowds of enemies of this kind, if they had unlimited power and freedom to harm and tempt us. This is supported even more clearly by the words of our Lord and Savior, which in the humility of the humanity He had taken on, He spoke to Pilate, when He said: "You could have no power against Me at all, unless it were given you from above." John 19:11

But that they have not the power of hurting any man is shown in a very clear way by the instance of the blessed Job, where the enemy did not venture to try him beyond what was allowed to him by the Divine permission; and it is evidenced by the confession of the same spirits contained in the records of the gospel, where they say: If You cast us out, suffer us to go into the herd of swine. Matthew 8:31 And far more must we hold that they cannot of their own free will enter into any one of men who are created in the image of God, if they have not power to enter into dumb and unclean animals without the permission of God. But no one — I will not say of the younger men, whom we see living most steadfastly in this desert, but even of those who are perfect — could live alone in the desert, surrounded by such swarms of foes of this kind, if they had unlimited power and freedom to hurt and tempt us: and still more clearly is this supported by the words of our Lord and Saviour, which in the lowliness of the manhood He had assumed, He uttered to Pilate, when He said: You could have no power against Me at all, unless it were given you from above. John 19:11

On the Weakened Power of the Demons

The power of the demons has been greatly weakened since the coming of Christ. Before His coming, they held great authority and exercised much control over humanity through idolatry and deception. They received worship through false gods and led people astray into every kind of wickedness. But when the Son of God appeared in the flesh and accomplished the divine plan of salvation, He destroyed their tyranny and stripped them of their power. He rescued humanity from their deceit and brought them to the knowledge of the true God. Although the demons still retain some ability to tempt and attack those who allow them entrance through sin and negligence, they no longer possess their former dominion and authority. They have been conquered by the cross and tremble before the sign of the crucifixion. They flee from Christians who are sealed with the name of Christ and who call upon Him with faith. This demonstrates that their power has been broken and that Christ has triumphed over them.

Of the diminished power of the devils.

But we have thoroughly discovered, both by our own experience and by the testimony of the Elders, that the devils do not now have the same power as they had formerly during the early days of the anchorites, when there were only a few monks living in the desert. Their fierceness was such that only a few very steadfast men, advanced in years, were able to endure a life of solitude with difficulty. Even in the actual monasteries where eight or ten men used to live, the devils' violence attacked them so often and so visibly that they did not dare all go to bed at once at night. Instead, they took turns—while some snatched a little sleep, others kept watch and devoted themselves to Psalms, prayer, and reading. And when the demands of nature compelled them to sleep, they woke the others and committed to them in the same way the duty of keeping watch over those who were going to bed. From this we cannot doubt that one of two things has brought about this result, not only in our case—we who seem to be fairly strong from the experience that our age gives us—but also in the case of younger men as well. Either the malice of the devils has been beaten back by the power of the cross penetrating even to the desert and by its grace which shines everywhere, or else our carelessness makes them relax something of their first onslaught, as they scorn to attack us with the same energy with which they formerly raged against those most admirable soldiers of Christ. And by this deceit and ceasing from open attacks, they do us still more damage. For we see that some have fallen into so sluggish a condition that they have to be coaxed by too gentle exhortations for fear that they should abandon their cells and fall into more dangerous troubles, wander and stray about, and become entangled in what I would call grosser sins. And it is thought that a great thing is gained from them if they can even with some listlessness remain in the desert, and the Elders often say to them as a great relief: Stay in your cells, and eat and drink and sleep as much as you like, if only you will stay in them always.

But we have thoroughly discovered both by our own experience and by the testimony of the Elders that the devils have not now the same power as they had formerly during the early days of the anchorites, when yet there were only a few monks living in the desert. For such was their fierceness that it was with difficulty that a few very steadfast men, and those advanced in years were able to endure a life of solitude. Since in the actual monasteries where eight or ten men used to live, their violence attacked them so and their assaults were experienced so frequently, and so visibly, that they did not dare all to go to bed at once by night, but took turns and while some snatched a little sleep, others kept watch and devoted themselves to Psalms and prayer and reading. And when the wants of nature compelled them to sleep, they awoke the others, and committed to them in like manner the duty of keeping watch over those who were going to bed. Whence we cannot doubt that one of two things has brought about this result not only in the case of us who seem to be fairly strong from the experience which our age gives us, but also in the case of younger men as well. For either the malice of the devils has been beaten back by the power of the cross penetrating even to the desert, and by its grace which shines everywhere; or else our carelessness makes them relax something of their first onslaught, as they scorn to attack us with the same energy with which they formerly raged against those most admirable soldiers of Christ; and by this deceit and ceasing from open attacks they do us still more damage. For we see that some have fallen into so sluggish a condition that they have to be coaxed by too gentle exhortations for fear lest they should forsake their cells and fall into more dangerous troubles, and wander and stray about and be entangled in what I would call grosser sins; and it is thought that a great thing is got from them if they can even with some listlessness remain in the desert, and the Elders often say to them as a great relief: Stop in your cells, and eat and drink and sleep as much as you like, if only you will stay in them always.

Concerning how demons prepare for themselves an entrance into the bodies of those whom they are going to possess.

Of the way in which the devils prepare for themselves an entrance into the bodies of those whom they are going to possess.

It is clear, then, that unclean spirits cannot gain access to those whose bodies they are going to seize in any way except by first taking control of their minds and thoughts. Once they have stripped them of the fear of God, the remembrance of God, and spiritual meditation, they boldly attack them as if they were left without any protection or divine safeguard and could easily be overpowered. Then they take up residence in them as if they were property handed over to them.

It is clear then that unclean spirits cannot make their way into those whose bodies they are going to seize upon, in any other way than by first taking possession of their minds and thoughts. And when they have robbed them of fear and the recollection of God and spiritual meditation, they boldly advance upon them, as if they were dispossessed of all protection and Divine safeguard, and could easily be bound, and then take up their dwelling in them as if in a possession given over to them.

On the fact that those who are possessed by sins are more wretched than those who are possessed by devils.

On the fact that those men are more wretched who are possessed by sins than those who are possessed by devils.

Although it is a fact that those people are more grievously and severely troubled who, while they seem to be very little affected by demons in the body, are yet possessed in spirit in a far worse way, as they are entangled in their sins and lusts. For as the Apostle says: Of whom a man is overcome, of him he is also the servant. They are more dangerously ill in this respect, because though they are slaves to sin, they do not know that they are assaulted by it and under its dominion. But we know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the Divine mercy will not allow the very least spot or stain to be found in them on the day of judgment, and cleanses away in this world every spot of their filth, as the prophet, or rather God Himself says, in order that He may commit them to eternity as gold or silver refined and needing no penal purification. And, He says, I will thoroughly purge away your dross, and I will take away all your sin; and after this you shall be called the city of the just, a faithful city. And again: Just as silver and gold are tried in the furnace, so the Lord chooses the hearts; And again: The fire tries gold and silver; but man is tried in the furnace of humiliation; and this also: For whom the Lord loves He chastens, and scourges every son whom He receives.

Although it is a fact that those men are more grievously and severely troubled, who, while they seem to be very little affected by them in the body, are yet possessed in spirit in a far worse way, as they are entangled in their sins and lusts. For as the Apostle says: Of whom a man is overcome, of him he is also the servant. Only that in this respect they are more dangerously ill, because though they are their slaves, yet they do not know that they are assaulted by them, and under their dominion. But we know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the Divine mercy will not suffer the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God Himself says, in order that He may commit them to eternity as gold or silver refined and needing no penal purification. And, says He, I will clean purge away your dross, and I will take away all your sin; and after this you shall be called the city of the just, a faithful city. And again: Like as silver and gold are tried in the furnace, so the Lord chooses the hearts; And again: The fire tries gold and silver; but man is tried in the furnace of humiliation; and this also: For whom the Lord loves He chastens, and scourges every son whom He receives.

Concerning the death of the prophet who was led astray, and concerning the illness of Abbot Paul, which came upon him for the sake of his purification.

Of the death of the prophet who was led astray, and of the infirmity of the Abbot Paul, with which he was visited for the sake of his cleansing.

We see a clear example of this in the case of that prophet and man of God in the third book of Kings, who was immediately killed by a lion for a single act of disobedience. He was involved in this not deliberately or by fault of his own will, but through the enticement of another, as Scripture says of him: "It is the man of God, who was disobedient to the mouth of the Lord, and the Lord delivered him to the lion, and it tore him according to the word of the Lord, which He spoke" (1 Kings 13:26). In this case, the punishment for his present offense and carelessness, along with the reward for his righteousness—for which the Lord handed over his prophet in this world to the destroyer—are shown by the restraint and self-control of the beast of prey, as that most savage creature did not even dare to taste the corpse that was given over to it. A very clear and obvious proof of the same thing has been given in our own time in the case of Abbots Paul and Moses, who lived in a place in this desert called Calamus. Paul had formerly lived in the wilderness near the city of Panephysis, which we know had only recently become a wilderness because of flooding by salt water. Whenever the north wind blew, it drove this water from the marshes, and spreading over the nearby fields, it covered the whole district, making the ancient villages—which had been abandoned by all their inhabitants for this very reason—look like islands. There, in the stillness and silence of the desert, Abbot Paul had made such progress in purity of heart that he would not allow, I will not say a woman's face, but even the clothing of someone of that sex to appear in his sight. Once, when he was going to visit the cell of one of the elders together with Abbot Archebius, who lived in the same desert, he happened to meet a woman. He was so disgusted at encountering her that he abandoned the friendly visit he had undertaken and rushed back to his own monastery with greater speed than a man would flee from the face of a lion or terrible dragon. He was not moved even by the shouts and pleas of the aforementioned Abbot Archebius, who called him back to continue their journey to ask the old man what they had intended to ask. But although this was done out of his eagerness for chastity and desire for purity, because it was done not according to knowledge, and because his observance of discipline and methods of proper strictness were excessive—for he imagined that not merely familiarity with a woman, which is the real harm, but even the very form of that sex was to be detested—he was immediately struck with such a punishment that his whole body was afflicted with paralysis. None of his limbs were able to perform their proper functions, since not only his hands and feet but even the movements of his tongue, which enables us to form our words, were affected, and his very ears lost the sense of hearing. Nothing more of his manhood remained than an immovable and insensible figure. He was reduced to such a condition that the utmost care of men was unable to attend to his infirmity, and only the tender service of women could minister to his needs. When he was taken to a convent of holy virgins, food and drink, which he could not ask for even by signs, were brought to him by female attendants, and for the performance of all that nature required he was cared for by the same service for nearly four years, until the end of his life. Although he was affected by such weakness in all his limbs that none of them retained their normal power of motion and feeling, nevertheless such grace of goodness proceeded from him that when sick persons were anointed with oil that had touched what should be called his corpse rather than his body, they were instantly healed of all diseases. So regarding his own illness, it was made clearly and obviously evident even to unbelievers that the infirmity of all his limbs was caused by the providence and love of the Lord, and that the grace of these healings was granted by the power of the Holy Ghost as a witness of his purity and a demonstration of his merits.

And we see clear instance of this in the case of that prophet and man of God in the third book of Kings, who was straightway destroyed by a lion for a single fault of disobedience, in which he was implicated not of set purpose nor by the fault of his own will but by the enticement of another, as the Scripture speaks thus of him: It is the man of God, who was disobedient to the mouth of the Lord, and the Lord delivered him to the lion, and it tare him according to the word of the Lord, which He spoke. 1 Kings 13:26 In which case the punishment of the present offense and carelessness together with the reward of his righteousness, for which the Lord gave over his prophet in this world to the destroyer, are shown by the moderation and abstinence of the beast of prey, as that most savage creature did not dare even to taste the carcass that was given over to him. And of the same thing a very clear and plain proof has been given in our own days in the case of the Abbots Paul and Moses who lived in a spot in this desert called Calamus, for the former had formerly dwelt in the wilderness which is hard by the city of Panephysis, which we know had only recently been made a wilderness by an inundation of salt water; which whenever the north wind blew, was driven from the marshes and spreading over the adjacent fields covered the face of the whole district, so as to make the ancient villages, which on this very account had been deserted by all their inhabitants, look like islands. Here, then, the Abbot Paul had made such progress in purity of heart in the stillness and silence of the desert, that he did not suffer, I will not say a woman's face, but even the clothes of one of that sex to appear in his sight. For when as he was going to the cell of one of the Elders together with Abbot Archebius who lived in the same desert, by accident a woman met him, he was so disgusted at meeting her that he dropped the business of his friendly visit which he had taken in hand and dashed back again to his own monastery with greater speed than a man would flee from the face of a lion or terrible dragon; so that he was not moved even by the shouts and prayers of the aforesaid Abbot Archebius who called him back to go on with the journey they had undertaken to ask the old man what they had proposed to do. But though this was done in his eagerness for chastity and desire for purity, yet because it was done not according to knowledge, and because the observance of discipline, and the methods of proper strictness were overstrained, for he imagined that not merely familiarity with a woman (which is the real harm,) but even the very form of that sex was to be execrated, he was immediately overtaken by such a punishment that his whole body was struck with paralysis, and none of his limbs were able to perform their proper functions, since not merely his hands and feet, but even the movements of the tongue, which enables us to frame our words, (were affected) and his very ears lost the sense of hearing, so that there was left in him nothing more of his manhood than an immovable and insensible figure. But he was reduced to such a condition that the utmost care of men was unable to minister to his infirmity, but only the tender service of women could attend to his wants: for when he was taken to a convent of holy virgins, food and drink, which he could not ask for even by signs, were brought to him by female attendants, and for the performance of all that nature required he was ministered to by the same service for nearly four years, i.e., to the end of his life. And though he was affected by such weakness of all his members that none of his limbs retained their keen power of motion and feeling, nevertheless such grace of goodness proceeded from him that when sick persons were anointed with the oil which had touched what should be called his corpse rather than his body, they were instantly healed of all diseases, so that as regards his own malady it was made clearly and plainly evident even to unbelievers that the infirmity of all his limbs was caused by the providence and love of the Lord, and that the grace of these healings was granted by the power of the Holy Ghost as a witness of his purity and a manifestation of his merits.

On the temptation of Abbot Moses.

On the temptation of Abbot Moses.

But the second person whom we mentioned as living in this desert, although he was also a remarkable and striking man, was punished for a single word that he had spoken somewhat too sharply in a dispute with Abbot Macarius when he had been corrected in some opinion. He was immediately delivered to such a terrible demon that he filled his mouth with filth that he supplied himself, and the Lord showed by the speed of his cure and the one who healed him that He had brought this affliction upon him to purify him, so that no stain would remain in him from his momentary error. For as soon as Abbot Macarius committed himself to prayer, quicker than a word the evil spirit fled away from him and departed.

But the second person whom we mentioned as living in this desert, although he was also a remarkable and striking man, yet, in order to punish a single word, to which in a dispute with Abbot Macarius, he had given utterance somewhat too sharply, as he was anticipated in some opinion, he was instantly delivered to so dreadful a demon that he filled his mouth with filth which he supplied, and the Lord showed by the quickness of his cure, and the author of his healing, that He had brought this scourge upon him to purify him, that there might not remain in him any stain from his momentary error: for as soon as Abbot Macarius committed himself to prayer, quicker than a word the evil spirit fled away from him and departed.

How we should not despise those who are handed over to unclean spirits.

How we ought not to despise those who are delivered up to unclean spirits.

From this it clearly follows that we should not hate or despise those we see being handed over to various temptations or to those evil spirits, because we must firmly maintain these two points: first, that none of them can be tempted by these spirits at all without God's permission, and second, that all things brought upon us by God, whether they seem sad or joyful to us at the present time, are inflicted for our benefit as by a most loving father and most compassionate physician. Therefore, people are placed under the care of schoolmasters, so to speak, and humbled so that when they leave this world they may be taken to the next life in a state of greater purity, or receive a lighter punishment, since they have been, as the Apostle says, delivered over at the present time to Satan for the destruction of the flesh so that the spirit may be saved in the day of the Lord Jesus. 1 Corinthians 5:5

From which it plainly results that we ought not to hate or despise those whom we see to be delivered up to various temptations or to those spirits of evil, because we ought firmly to hold these two points: first, that none of them can be tempted at all by them without God's permission, and secondly that all things which are brought upon us by God, whether they seem to us at the present time to be sad or joyful, are inflicted for our advantage as by a most kind father and most compassionate physician, and that therefore men are, as it were, given into the charge of schoolmasters, and humbled in order that when they depart out of this world they may be removed in a state of greater purity to the other life, or have a lighter punishment inflicted on them, as they have been, as the Apostle says, delivered over at the present time to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. 1 Corinthians 5:5

An objection, asking why those who are tormented by unclean spirits are separated from the Lord's communion.

An objection, asking why those who are tormented by unclean spirits are separated from the Lord's communion.

Germanus: How is it that in our provinces we see such people not only scorned and shunned by everyone, but actually always kept away from the Lord's communion, in accordance with these gospel words: "Give not that which is holy to the dogs, neither cast your pearls before swine" (Matthew 7:6)? Yet you tell us that we ought somehow to believe that the humiliation of this temptation is brought upon them for their purification and benefit?

Germanus: And how is it that we see them not only scorned and shunned by everybody, but actually always kept away from the Lord's communion in our provinces, in accordance with these words of the gospel: Give not that which is holy to the dogs, neither cast your pearls before swine; Matthew 7:6 while you tell us that somehow we ought to hold that the humiliation of this temptation is brought upon them with a view to their purification and profit?

The response to the question that was raised.

The answer to the question raised.

If we had this knowledge—or rather, this faith—which I described above, namely, to believe that all things are brought about by God and ordered for the good of our souls, we would not only never despise such people, but would actually pray for them unceasingly as for our own members, and sympathize with them with all our hearts and the deepest affection. For when one member suffers, all the members suffer with it (1 Corinthians 12:26), since we know that we cannot possibly be perfected without them, because they are members of us, just as we read that our predecessors could not reach the fullness of promise without us. The Apostle speaks of them this way: "And these all being approved by the testimony of faith, received not the promise, God providing some better thing for us that they should not be perfected without us" (Hebrews 11:39-40). But we never recall that holy communion was forbidden to them; on the contrary, if it were possible, they thought it ought to be given to them daily. Nor should we believe, according to the words of the gospel which you inappropriately apply in this sense—"Give not that which is holy to dogs" (Matthew 7:6)—that holy communion becomes food for the demon rather than a purification and safeguard of body and soul. For when it is received by a person, it burns out and drives away, so to speak, the spirit that has taken residence in his members or is trying to hide in them. In this way we have recently seen Abbot Andronicus and many others cured. For the enemy will increasingly abuse the person who is possessed if he sees him cut off from the heavenly medicine, and will tempt him more often and more terribly as he sees him removed further from this spiritual remedy.

Serenus: If we had this knowledge, or rather faith, of which I treated above; viz., to believe that all things were brought about by God, and ordered for the good of our souls, we should not only never despise them, but rather pray without ceasing for them as our own members, and sympathize with them with all our hearts and the fullest affection (for when one member suffers, all the members suffer with it 1 Corinthians 12:26), as we know that we cannot possibly be perfected without them inasmuch as they are members of us, just as we read that our predecessors could not attain the fullness of promise without us, as the Apostle speaks of them as follows: And these all being approved by the testimony of faith, received not the promise, God providing some better thing for us that they should not be perfected without us. Hebrews 11:39-40 But we never remember that holy communion was forbidden them; nay rather if it were possible, they thought that it ought to be given to them daily; nor indeed according to the words of the gospel which you incongruously apply in this sense Give not that which is holy to dogs, Matthew 7:6 ought we to believe that holy communion becomes food for the demon, and not a purification and safeguard of body and soul; for when it is received by a man it, so to speak, burns out and puts to flight the spirit which has its seat in his members or is trying to lurk in them. For in this way we have lately seen Abbot Andronicus and many others cured. For the enemy will more and more abuse the man who is possessed, if he sees him cut off from the heavenly medicine, and will tempt him more often and more fearfully, as he sees him removed the further from this spiritual remedy.

Regarding the fact that those people are more to be pitied who are not permitted to undergo those temporal temptations.

On the fact that those men are more to be pitied to whom it is not given to be subjected to those temporal temptations.

We should consider those people truly wretched and miserable who, though they defile themselves with all kinds of sins and wickedness, show no visible sign of demonic possession, face no temptation proportionate to their actions, and receive no punishment. They are granted no swift and immediate remedy in this world because their hardness and impenitent heart is too great for punishment in this life. Instead, they heap up wrath and indignation for themselves on the day of wrath and the revelation of God's righteous judgment, where their worm does not die and their fire is not quenched. The prophet, as if perplexed by the affliction of the saints when he sees them subjected to various losses and temptations, while sinners not only pass through this world without any humiliating punishment but even rejoice in great riches and complete prosperity in everything, is inflamed with uncontrollable indignation and fervor of spirit and exclaims: But as for me, my feet had almost gone, my steps had nearly slipped. For I was grieved at the wicked when I saw the peace of sinners. For there is no concern about their death, nor is there strength in their punishment. They are not in the labor of men, neither shall they be punished like other men, since hereafter they shall be punished with the devils, to whom in this world it was not granted to be punished in the lot and discipline of sons, together with men. Jeremiah also, when conversing with God about this prosperity of sinners, although he never professes to doubt God's justice, saying "for You are just, O Lord, if I dispute with You," yet in his inquiry about the reasons for this inequality proceeds to say: But still I will speak what is just to You. Why does the way of the wicked prosper? Why is it well with all who transgress and do wickedly? You have planted them and they have taken root: they prosper and bring forth fruit. You are near in their mouth and far from their hearts. And when the Lord mourns for their destruction through the prophet and anxiously directs teachers and physicians to heal them, and in a way urges them on to similar lamentation, saying: Babylon is suddenly fallen: she is destroyed. Howl for her: take balm for her pain, if so she may be healed; then, in their despair, the angels to whom the care of man's salvation is entrusted make reply, or at any rate the prophet speaking for the Apostles and spiritual men and teachers who see the hardness of their soul and their impenitent heart: We have healed Babylon, but she is not cured. Let us forsake her, and let us each go to his own land because her judgment has reached even to the heavens and is lifted up to the clouds. Isaiah speaks of their desperate weakness in the Person of God to Jerusalem: From the sole of the foot to the top of the head there is no soundness in it: wounds and bruises and swelling sores: they are not bound up nor dressed nor treated with oil.

But we ought to consider those men truly wretched and miserable in whose case, although they defile themselves with all kinds of sins and wickedness, yet not only is there no visible sign of the devil's possession shown in them, nor is any temptation proportionate to their actions, nor any scourge of punishment brought to bear upon them. For they are vouchsafed no swift and immediate remedy in this world, whose hardness and impenitent heart, being too much for punishment in this life, heaps up for itself wrath and indignation in the day of wrath and revelation of the righteous judgment of God, where their worm dies not, and their fire is not quenched. Against whom the prophet as if perplexed at the affliction of the saints, when he sees them subject to various losses and temptations, and on the other hand sees sinners not only passing through the course of this world without any scourge of humiliation, but even rejoicing in great riches, and the utmost prosperity in everything, inflamed with uncontrollable indignation and fervour of spirit, exclaims: But as for me, my feet had almost gone, my treadings had well near slipped. For I was grieved at the wicked, when I saw the peace of sinners. For there is no regard to their death, nor is there strength in their stripes. They are not in the labour of men, neither shall they be scourged like other men, since hereafter they shall be punished with the devils, to whom in this world it was not vouchsafed to be scourged in the lot and discipline of sons, together with men. Jeremiah also, when conversing with God on this prosperity of sinners, although he never professes to doubt about the justice of God, as he says for You are just, O Lord, if I dispute with You, yet in his inquiry as to the reasons of this inequality, proceeds to say: But yet I will speak what is just to You. Why does the way of the wicked prosper? Why is it well with all them that transgress and do wickedly? You have planted them and they have taken root: they prosper and bring forth fruit. You are near in their mouth and far from their reins. Jeremiah 12:1-2 And when the Lord mourns for their destruction by the prophet, and anxiously directs doctors and physicians to heal them, and in a manner urges them on to a similar lamentation and says: Babylon is suddenly fallen: she is destroyed. Howl for her: take balm for her pain, if so she may be healed; then, in their despair, the angels, to whom is entrusted the care of man's salvation, make reply; or at any rate the prophet in the person of the Apostles and spiritual men and doctors who see the hardness of their soul, and their impenitent heart: We have healed Babylon: but she is not cured. Let us forsake her, and let us go every man to his own land because her judgment has reached even to the heavens, and is lifted up to the clouds. Jeremiah 51:8-9 Of their desperate feebleness then Isaiah speaks in the Person of God to Jerusalem: From the sole of the foot unto the top of the head there is no soundness therein: wounds and bruises and swelling sores: they are not bound up nor dressed nor fermented with oil. Isaiah 1:6

Concerning the different desires and wishes that exist in the powers of the air.

Of the different desires and wishes which exist in the powers of the air.

But it is clearly proved that unclean spirits possess as many different desires as humans do. For some of them, commonly called Plani, are shown to be so seductive and playful that when they have taken continuous possession of certain places or roads, they delight themselves not in tormenting the passersby whom they can deceive, but, contenting themselves merely with laughing at them and mocking them, try to tire them out rather than to injure them. Meanwhile, some spend the night simply by harmlessly possessing people, though others are such slaves to fury and ferocity that they are not simply content with hurting the bodies of those they have possessed by tearing them in a dreadful manner, but actually are eager to rush upon those who are passing by at a distance and to attack them with most savage slaughter—like those described in the gospel, for fear of whom no one dared to pass by that way. And there is no doubt that these and others like them delight in wars and bloodshed in their insatiable fury. We find that others affect the hearts of those they have seized with empty pride (and these are commonly called Bacucei), so that they stretch themselves up beyond their proper height and at one time puff themselves up with arrogance and pomposity, and at another time condescend in an ordinary and bland manner to a state of calmness and affability. And as they fancy that they are great people and the wonder of everybody, at one time they show by bowing their body that they are worshipping higher powers, while at another time they think that they are worshipped by others, and so go through all those movements which express true service either proudly or humbly. We find that others are not only keen for lies but also inspire people with blasphemies. And of this we ourselves can testify, as we have heard a demon openly confessing that he had proclaimed a wicked and impious doctrine by the mouths of Arius and Eunomius. And we read that one of them openly proclaimed the same thing in the fourth book of Kings: "I will go forth," he said, "and will be a lying spirit in the mouth of all his prophets." On which the Apostle, when reproving those who are deceived by them, adds as follows: "giving heed to seducing spirits and doctrines of devils speaking lies in hypocrisy." And that there are other kinds of devils which are deaf and dumb the gospels testify. And that some spirits incite to lust and wantonness the prophet maintains, saying: "The spirit of fornication deceived them and they went astray from their God." In the same way the authority of Scripture teaches us that there are demons of the night and of the day and of the noonday. But it would take too long to search through the whole of Scripture and run through the different kinds of them, as they are termed by the prophets onocentaurs, satyrs, sirens, witches, howlers, ostriches, urchins, and asps and basilisks in the Psalms, and are called lions, dragons, scorpions in the gospel, and are named by the Apostle the prince of this world, rulers of this darkness, and spirits of wickedness. And all these names we ought not to take as given at random or haphazardly, but as alluding to their fierceness and madness under the sign of those wild beasts which are more or less harmful and dangerous among us. And by comparing them to the poisonous wickedness or power which, among other beasts or serpents, some preeminence in evil confers on them, they are called by their names, in such a way that to one is assigned the name of lion because of the fury of his rage and the madness of his anger, to another that of basilisk because of his deadly poison which kills a person before it is perceived, and to another that of onocentaur or urchin or ostrich because of his sluggish malice.

But it is clearly proved that there exist in unclean spirits as many desires as there are in men. For some of them, which are commonly called Plani, are shown to be so seductive and sportive that, when they have taken continual possession of certain places or roads, they delight themselves not indeed with tormenting the passers by whom they can deceive, but, contenting themselves merely with laughing at them and mocking them, try to tire them out rather than to injure them: while some spend the night merely by harmlessly taking possession of men, though others are such slaves to fury and ferocity that they are not simply content with hurting the bodies of those of whom they have taken possession, by tearing them in a dreadful manner, but actually are eager to rush upon those who are passing by at a distance, and to attack them with most savage slaughter: like those described in the gospel, for fear of whom no man dared to pass by that way. And there is no doubt that these and such as these in their insatiable fury delight in wars and bloodshed. Others we find affect the hearts of those whom they have seized with empty pride, (and these are commonly called Bacucei) so that they stretch themselves up beyond their proper height and at one time puff themselves up with arrogance and pomposity, and at another time condescend in an ordinary and bland manner, to a state of calmness and affability: and as they fancy that they are great people and the wonder of everybody, at one time show by bowing their body that they are worshipping higher powers, while at another time they think that they are worshipped by others, and so go through all those movements which express true service either proudly or humbly. Others we find are not only keen for lies, but also inspire men with blasphemies. And of this we ourselves can testify as we have heard a demon openly confessing that he had proclaimed a wicked and impious doctrine by the mouths of Arius and Eunomius. And the same thing we read that one of them openly proclaimed in the fourth book of Kings: I will go forth, he said, and will be a lying spirit in the mouth of all his prophets. 1 Kings 22:22 On which the Apostle, when reproving those who are deceived by them, adds as follows: giving heed to seducing spirits and doctrines of devils speaking lies in hypocrisy. 1 Timothy 4:1-2 And that there are other kinds of devils which are deaf and dumb the gospels testify. And that some spirits incite to lust and wantonness the prophet maintains saying: The spirit of fornication deceived them and they went astray from their God. Hosea 4:12 In the same way the authority of Scripture teaches us that there are demons of the night and of the day and of the noonday: But it would take too long to search through the whole of Scripture and run through the different kinds of them, as they are termed by the prophets onocentaurs, satyrs, sirens, witches, howlers, ostriches, urchins; and asps and basilisks in the Psalms; and are called lions, dragons, scorpions in the gospel, and are named by the Apostle the prince of this world, rulers of this darkness, and spirits of wickedness. And all these names we ought not to take as given at random or hap-hazard, but as alluding to their fierceness and madness under the sign of those wild beasts which are more or less harmful and dangerous among us, and by comparing them to the poisonous wickedness or power which among other beasts or serpents, some pre-eminence in evil confers on them, they are called by their names, in such a way that to one is assigned the name of lion because of the fury of his rage and the madness of his anger, to another that of basilisk because of his deadly poison, which kills a person before it is perceived, and to another that of onocentaur or urchin or ostrich because of his sluggish malice.

A question concerning the origin of such differences in the powers of evil that exist in the sky.

A question as to the origin of such differences in powers of evil in the sky.

Germanus: We certainly do not doubt that the orders the Apostle lists refer to them: "For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spirits of wickedness in heavenly places" (Ephesians 6:12). But we want to know where such a difference between them comes from, or how such grades of wickedness exist. Were they created for this purpose—to occupy these orders of evil and in some way to serve this wickedness?

Germanus: We certainly do not doubt that those orders which the Apostle enumerates refer to them: For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spirits of wickedness in heavenly places: Ephesians 6:12 but we want to know whence comes such a difference between them, or how such grades of wickedness exist? Were they created for this, to meet with these orders of evil, and in some way to serve this wickedness?

The delay in answering the question that was raised.

The postponement of the answer to the question raised.

Although your proposals would take up our entire night's rest, so that we wouldn't notice the rising dawn approaching and would be tempted to eagerly extend our discussion until sunrise, still—since working through the question that's been raised would launch us into a vast and deep sea of questions that the limited time available wouldn't allow us to navigate—I think it would be better to save it for another night. Then, by raising this question, I will gain some spiritual joy and richer fruit from your very willing conversation, and if the Holy Spirit grants us a favorable wind, we'll be able to explore the complexities of these questions more freely. So let's get a little sleep and shake off the drowsiness creeping over our eyes as dawn approaches. Then we'll go to church together, since the observance of Sunday requires this of us. After the service we'll return and, as you wish, discuss with twice the pleasure whatever the Lord may have given us for our mutual growth.

Serenus: Although your proposals would rob us of our whole night's rest, so that we should not notice the approach of the rising dawn, and should be tempted greedily to prolong our conference till sunrise, yet since the solving of the question raised, if we began to trace it out, would launch us on a wide and deep sea of questions, which the shortness of the time at our disposal would not permit us to traverse, I think it will be more convenient to reserve it for consideration another night, when by the raising of this question I shall receive from your very ready converse some spiritual joy and richer fruit, and we shall be able if the Holy Spirit grants us a prosperous breeze to penetrate more freely into the intricacies of the questions raised. Wherefore let us enjoy a little sleep, and so shake off the drowsiness that steals over our eyes, as the dawn approaches, and then we will go together to church, for the observance of Sunday bids us do this, and after service will come back, and as you wish, discuss with redoubled delight what the Lord may have given to us for our common improvement.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

CONFERENCE OF ABBOT THEODORE ON THE DEATH OF THE SAINTS.

CONFERENCE OF ABBOT THEODORE. ON THE DEATH OF THE SAINTS.

Description of the wilderness, and the question about the death of the saints.

Description of the wilderness, and the question about the death of the saints.

In the region of Palestine near the village of Tekoa, which had the honor of producing the prophet Amos, there is a vast desert that stretches far and wide as far as Arabia and the Dead Sea, into which the streams of the Jordan flow and disappear, and where the ashes of Sodom are located. In this region there lived for a long time monks of the most perfect life and holiness, who were suddenly killed by an attack of Saracen robbers. We knew that their bodies were gathered with the greatest reverence both by the bishops of the area and by the whole population of Arabia, and placed among the relics of the martyrs. Crowds of people from two towns met and waged terrible war upon each other, and in their conflict actually came to blows over possession of the holy remains, as they competed with pious zeal over which of them had the better right to bury them and keep their relics—one group claiming the nearness of the place where the monks had lived, the other claiming nearness to the place of their birth. But we were troubled by this, and being disturbed either on our own account or because of some of the brothers who were greatly scandalized by it, we asked why men of such distinguished merits and such great virtues should be killed by robbers, and why the Lord permitted such a crime to be committed against his servants, allowing those who were admired by everyone to fall into the hands of wicked men. And so in our grief we came to the holy Theodore, a man who excelled in practical common sense. For he was living in Cellae, a place that lies between Nitria and Scete, five miles from the monasteries of Nitria and separated by eighty miles of desert from the wilderness of Scete where we were living. When we had made our complaint to him about the death of the men mentioned above and expressed our surprise at the great patience of God—because he allowed men of such worth to be killed in this way, so that those who ought to be able by the weight of their sanctity to deliver others from trials of this kind could not save themselves from the hands of wicked men, and we asked why God allowed so great a crime to be committed against his servants—then the blessed Theodore replied.

In the district of Palestine near the village of Tekoa which had the honour of producing the prophet Amos, Amos 1:1 there is a vast desert which stretches far and wide as far as Arabia and the dead sea, into which the streams of Jordan enter and are lost, and where are the ashes of Sodom. In this district there lived for a long while monks of the most perfect life and holiness, who were suddenly destroyed by an incursion of Saracen robbers: whose bodies we knew were seized upon with the greatest veneration both by the Bishops of the neighbourhood and by the whole populace of Arabia, and deposited among the relics of the martyrs, so that swarms of people from two towns met, and made terrible war upon each other, and in their struggle actually came to blows for the possession of the holy spoil, while they strove among themselves with pious zeal as to which of them had the better claim to bury them and keep their relics — the one party boasting of their vicinity to the place of their abode, the other of the fact that they were near the place of their birth. But we were upset by this and being disturbed either on our own account or on account of some of the brethren who were in no small degree scandalized at it, inquired why men of such illustrious merits and of so great virtues should be thus slain by robbers, and why the Lord permitted such a crime to be committed against his servants, so as to give up into the hands of wicked men those who were the admiration of everybody: and so in our grief we came to the holy Theodore, a man who excelled in practical common sense. For he was living in Cellæ, a place that lies between Nitria and Scete, and is five miles distant from the monasteries of Nitria, and cut off by eighty intervening miles of desert from the wilderness of Scete where we were living. And when we had made our complaint to him about the death of the men mentioned above, and expressed our surprise at the great patience of God, because He suffered men of such worth to be killed in this way, so that those who ought to be able by the weight of their sanctity to deliver others from trials of this kind, could not save themselves from the hands of wicked men (and asked) why it was that God allowed so great a crime to be committed against his servants, then the blessed Theodore replied.

Abbot Theodore's answer to the question proposed to him.

Abbot Theodore's answer to the question proposed to him.

This question often troubles the minds of those who lack deep faith or knowledge, and who imagine that the prizes and rewards of the saints—which are not given in this world but reserved for the future—are handed out during the brief span of this mortal life. But we who place our hope in Christ not only for this life—lest, as the Apostle says, we should be of all people most miserable (1 Corinthians 15:19), because if we receive none of the promises in this world, we might through unbelief lose them in the world to come as well—ought not to wrongly adopt their way of thinking. Otherwise, through ignorance of the true and real explanation, we might waver, tremble, and fail when tempted, if we find ourselves handed over to such people. We might then attribute to God either injustice or indifference toward human affairs—something it is almost sinful even to mention—because He does not protect upright and holy people in their temptations, nor reward good people with good things and evil people with evil things in this world. In doing so, we would deserve to fall under the condemnation of those whom the prophet Zephaniah rebukes, those who say in their hearts, "The Lord will not do good, nor will He do evil" (Zephaniah 1:12), or at least be counted among those who blaspheme God with complaints like this: "Everyone who does evil is good in the sight of the Lord, and such people please Him; for where is the God of judgment?" (Malachi 2:17). They add further blasphemy as described in what follows: "He labors in vain who serves God, and what profit is it that we have kept His ordinances and walked sorrowfully before the Lord? Therefore now we call the proud happy, for those who work wickedness are enriched, and they have tested God and are preserved" (Malachi 3:14-15). Therefore, to avoid this ignorance which is the root and cause of this most deadly error, we must first understand what is truly good and what is truly bad. Then, if we grasp the true scriptural meaning of these words rather than the false popular one, we will escape being deceived by the errors of unbelievers.

This question often exercises the minds of those who have not much faith or knowledge, and imagine that the prizes and rewards of the saints (which are not given in this world, but laid up for the future) are bestowed in the short space of this mortal life. But we whose hope in Christ is not only in this life, for fear lest, as the Apostle says, we should be of all men most miserable 1 Corinthians 15:19 (because as we receive none of the promises in this world we should for our unbelief lose them also in that to come) ought not wrongly to follow their ideas, lest through ignorance of the true real explanation, we should hesitate and tremble and fail in temptation, if we find ourselves given up to such men; and should ascribe to God injustice or carelessness about the affairs of mankind — a thing which it is almost a sin to mention — because He does not protect in their temptations men who are living an upright and holy life, nor requite good men with good things and evil men with evil things in this world; and so we should deserve to fall under the condemnation of those whom the prophet Zephaniah rebukes, saying who say in their hearts the Lord will not do good, nor will He do evil: Zephaniah 1:12 or at least be found among those of whom we are told that they blaspheme God with such complaints as this: Every one that does evil is good in the sight of the Lord, and such please Him: for surely where is the God of judgment? Malachi 2:17 Adding further that blasphemy which is described in the same way in what follows: He labours in vain that serves God, and what profit is it that we have kept His ordinances, and walked sorrowful before the Lord? Wherefore now we call the proud happy, for they that work wickedness are enriched, and they have tempted God, and are preserved. Malachi 3:14-15 Wherefore that we may avoid this ignorance which is the root and cause of this most deadly error, we ought in the first place to know what is really good, and what is bad, and so finally if we grasp the true scriptural meaning of these words, and not the false popular one, we shall escape being deceived by the errors of unbelievers.

Of the three kinds of things that exist in the world: good, bad, and indifferent.

Of the three kinds of things there are in the world; viz., good, bad, and indifferent.

There are three kinds of things in the world altogether: good, bad, and indifferent. We need to understand clearly what is truly good, what is bad, and what is indifferent, so that our faith may be grounded in true knowledge and remain firm through all temptations. We must believe that in purely human matters, there is no real good except virtue of the soul alone, which leads us with sincere faith to divine things and makes us cling constantly to that unchanging good. On the other hand, we should consider nothing bad except sin alone, which separates us from the good God and joins us to the evil devil. But those things are indifferent which can be used for either purpose according to the preference or desire of their owner—things like riches, power, honor, physical strength, good health, beauty, life itself, death, poverty, physical weaknesses, injuries, and other similar things. These can contribute to either good or evil depending on the character and preference of their owner. For example, riches often serve our good, as the Apostle says when he instructs the rich of this world to be ready to give and distribute to the needy, to store up for themselves a good foundation for the time to come, so that by this they may take hold of true life. And according to the gospel, riches are good for those who make friends for themselves from unrighteous mammon. On the other hand, riches can be turned toward evil when they are hoarded for their own sake or for a life of luxury and are not used to meet the needs of the poor. It can easily be shown that power, honor, physical strength, and good health are also indifferent and available for either good or bad, because many Old Testament saints enjoyed all these things and held positions of great wealth and highest honor and were blessed with physical strength, yet are known to have been most pleasing to God. On the contrary, those who have wrongfully abused these things and twisted them for their own purposes have been justly punished or destroyed, as the Book of Kings shows has often happened. That even life and death are in themselves indifferent is proven by the births of Saint John and Judas. In the first case, his life was so beneficial to himself that we are told his birth brought joy to others as well, as we read, "And many shall rejoice at his birth." But of the other's life it is said, "It were good for that man if he had never been born." Furthermore, it is said of the death of John and all the saints, "Right dear in the sight of the Lord is the death of His saints," but of the death of Judas and those like him, "The death of the wicked is very evil." How beneficial physical sickness can sometimes be is shown by the blessing on Lazarus, the beggar covered with sores. Scripture mentions no other good qualities or merits of his, but for this fact alone—that he endured poverty and physical sickness with the utmost patience—he was considered worthy of the blessed place in Abraham's bosom. As for poverty, persecution, and injuries, which everyone thinks are bad, how useful and necessary they are is clearly proven by this: the saints not only never tried to avoid them but actually either sought them with all their strength or bravely endured them, and thus became friends of God and obtained the reward of eternal life, as the blessed Apostle declares: "For which cause I delight myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong, for power is made perfect in infirmity." Therefore, those who are exalted with the greatest riches, honors, and powers of this world should not be considered to have secured their chief good from them—for this is shown to consist only in virtue—but only something indifferent. Just as these things are useful and helpful to good people who use them well and properly (because they provide opportunities for good works and fruits that endure to eternal life), so to those who wrongfully abuse their wealth, they are useless and inappropriate and provide occasions for sin and death.

Altogether there are three kinds of things in the world; viz., good, bad, and indifferent. And so we ought to know what is properly good, and what is bad, and what is indifferent, that our faith may be supported by true knowledge and stand firm in all temptations. We must then believe that in things which are merely human there is no real good except virtue of soul alone, which leads us with unfeigned faith to things divine, and makes us constantly adhere to that unchanging good. And on the other hand we ought not to call anything bad, except sin alone, which separates us from the good God, and unites us to the evil devil. But those things are indifferent which can be appropriated to either side according to the fancy or wish of their owner, as for instance riches, power, honour, bodily strength, good health, beauty, life itself, and death, poverty, bodily infirmities, injuries, and other things of the same sort, which can contribute either to good or to evil as the character and fancy of their owner directs. For riches are often serviceable for our good, as the Apostle says, who charges the rich of this world to be ready to give, to distribute to the needy, to lay up in store for themselves a good foundation against the time to come, that by this means they may lay hold on the true life. 1 Timothy 6:17-19 And according to the gospel they are a good thing for those who make to themselves friends of the unrighteous mammon. Luke 16:9 And again, they can be drawn in the direction of what is bad when they are amassed only for the sake of hoarding them or for a life of luxury, and are not employed to meet the wants of the poor. And that power also and honour and bodily strength and good health are indifferent and available for either (good or bad) can easily be shown from the fact that many of the Old Testament saints enjoyed all these things and were in positions of great wealth and the highest honour, and blessed with bodily strength, and yet are known to have been most acceptable to God. And on the contrary those who have wrongfully abused these things and perverted them for their own purposes are not without good reason punished or destroyed, as the Book of Kings shows us has often happened. And that even life and death are in themselves indifferent the birth of S. John and of Judas proves. For in the case of the one his life was so profitable to himself that we are told that his birth brought joy to others also, as we read And many shall rejoice at his birth; Luke 1:14 but of the life of the other it is said: It were good for that man if he had never been born. Matthew 26:24 Further it is said of the death of John and of all saints Right dear in the sight of the Lord is the death of His saints: but of that of Judas and men like him The death of the wicked is very evil. And how useful bodily sickness sometimes may be the blessing on Lazarus, the beggar who was full of sores, shows us. For Scripture makes mention of no other good qualities or deserts of his, but it was for this fact alone; viz., that he endured want and bodily sickness with the utmost patience, that he was deemed worthy of the blessed lot of a place in Abraham's bosom. Luke 16:20 And with regard to want and persecution and injuries which everybody thinks to be bad, how useful and necessary they are is clearly proved by this fact; viz., that the saints not only never tried to avoid them, but actually either sought them with all their powers or bravely endured them, and thus became the friends of God, and obtained the reward of eternal life, as the blessed Apostle chants: For which cause I delight myself in my infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then I am strong, for power is made perfect in infirmity. 2 Corinthians 12:9-10 And therefore those who are exalted with the greatest riches and honours and powers of this world, should not be deemed to have secured their chief good out of them (for this is shown to consist only in virtue) but only something indifferent, because just as to good men who use them well and properly they will be found to be useful and convenient (for they afford them opportunities for good works and fruits which shall endure to eternal life), so to those who wrongfully abuse their wealth, they are useless and out of place, and furnish occasions of sin and death.

How evil cannot be forced on anyone by another against their will.

How evil cannot be forced on any one by another against his will.

Keeping these distinctions clear and fixed, and knowing that there is nothing good except virtue alone, and nothing bad except sin alone and separation from God, let us now carefully consider whether God ever allows evil to be forced on his saints either by himself or by someone else. And you will certainly find that this never happens. For another person can never possibly force the evil of sin upon anyone who does not consent and who resists, but only on one who admits it into himself through laziness and the corrupt desire of his heart. Finally, when the devil had exhausted all his wicked schemes and tried to force upon the blessed Job this evil of sin, and had not only stripped him of all his worldly possessions, but also after that terrible and utterly unexpected calamity of losing his seven children through death, had heaped upon him dreadful wounds and unbearable tortures from the crown of his head to the sole of his foot, he tried in vain to make the stain of sin stick to him, because Job remained steadfast through it all and never brought himself to consent to blasphemy.

Preserving then these distinctions clear and fixed, and knowing that there is nothing good except virtue alone, and nothing bad except sin alone and separation from God, let us now carefully consider whether God ever allows evil to be forced on his saints either by Himself or by some one else. And you will certainly find that this never happens. For another can never possibly force the evil of sin upon anyone, who does not consent and who resists, but only on one who admits it into himself through sloth and the corrupt desire of his heart. Finally, when the devil having exhausted all his wicked devices had tried to force upon the blessed Job this evil of sin, and had not only stripped him of all his worldly goods, but also after that terrible and utterly unlooked for calamity of bereavement through the death of his seven children, had heaped upon him dreadful wounds and intolerable tortures from the crown of his head to the sole of his foot, he tried in vain to fasten on him the stain of sin, because he remained steadfast through it all, never brought himself to consent to blasphemy.

An objection: how can God Himself be said to create evil?

An objection, how God Himself can be said to create evil.

Germanus: We often read in holy Scripture that God has created evil or brought it upon people, as in this passage: "There is none beside Me. I am the Lord, and there is none else: I form the light and create darkness, I make peace, and create evil" (Isaiah 45:6-7). And again: "Shall there be evil in a city which the Lord has not done?" (Amos 3:6).

Germanus: We often read in holy Scripture that God has created evil or brought it upon men, as is this passage: There is none beside Me. I am the Lord, and there is none else: I form the light and create darkness, I make peace, and create evil. Isaiah 45:6-7 And again: Shall there be evil in a city which the Lord has not done? Amos 3:6

The answer to the question that was asked.

The answer to the question proposed.

Theodore: Sometimes holy Scripture uses the word "evils" in an improper sense to mean afflictions. These things are not properly or inherently evils, but they are imagined to be evils by those who experience them for their own good. When divine judgment addresses human beings, it must speak using human language and human feelings. When a doctor reasonably cuts or cauterizes patients suffering from inflamed ulcers for the sake of their health, those who must endure it consider it an evil. The spur and whip are not pleasant to a stubborn horse either. All discipline seems bitter at the moment to those being disciplined, as the Apostle says: Now all chastisement for the present indeed seems not to bring with it joy but sorrow; but afterwards it will yield to them that are exercised by it most peaceable fruits of righteousness, and whom the Lord loves He chastens, and scourges every son whom He receives: for what son is there whom the father does not correct? And so "evils" sometimes means afflictions, as where we read: And God repented of the evil which He had said that He would do to them and He did it not. And again: For You, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil—that is, of the sufferings and losses which You are compelled to bring upon us as the reward for our sins. Another prophet, knowing that these are beneficial to some people, and certainly not out of any jealousy regarding their salvation but with concern for their good, prays: Add evils to them, O Lord, add evils to the haughty ones of the earth. And the Lord Himself says: Lo, I will bring evils upon them—that is, sorrows and losses, by which they will presently be disciplined for their soul's health, and so will eventually be driven to return and hasten back to Me whom they scorned in their prosperity. Therefore we cannot possibly claim that these things are inherently evil, for they lead many people toward their good and provide opportunities for eternal blessedness. So, to return to the question raised, all those things which seem to be brought upon us as evils by our enemies or by anyone else should not be counted as evils, but as things indifferent. In the end they will not be what the person who brought them upon us in rage and fury thinks they are, but what the person who endures them makes them. When death comes to a saint, we should not think that an evil has happened to him but rather something indifferent, which is an evil to a wicked person but to the good is rest and freedom from evils. For death is rest to a man whose way is hidden. A good person suffers no loss from it, because he suffers nothing strange; rather, through the crime of an enemy he only receives (and not without the reward of eternal life) what would have happened to him in the natural course of events, and he pays the debt of human death, which must be paid by inevitable law, with the interest of a most fruitful suffering and the compensation of a great reward.

Theodore: Sometimes holy Scripture is wont by an improper use of terms to use evils for affliction; not that these are properly and in their nature evils, but because they are imagined to be evils by those on whom they are brought for their good. For when divine judgment is reasoning with men it must speak with the language and feelings of men. For when a doctor for the sake of health with good reason either cuts or cauterizes those who are suffering from the inflammation of ulcers, it is considered an evil by those who have to bear it. Nor are the spur and the whip pleasant to a restive horse. Moreover all chastisement seems at the moment to be a bitter thing to those who are chastised, as the Apostle says: Now all chastisement for the present indeed seems not to bring with it joy but sorrow; but afterwards it will yield to them that are exercised by it most peaceable fruits of righteousness, and whom the Lord loves He chastens, and scourges every son whom He receives: for what son is there whom the father does not correct? Hebrews 12:6-11 And so evils are sometimes wont to stand for afflictions, as where we read: And God repented of the evil which He had said that He would do to them and He did it not. And again: For You, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil, i.e., of the sufferings and losses which You are forced to bring upon us as the reward of our sins. And another prophet, knowing that these are profitable to some men, and certainly not through any jealousy of their safety, but with an eye to their good, prays thus: Add evils to them, O Lord, add evils to the haughty ones of the earth; and the Lord Himself says Lo, I will bring evils upon them, Jeremiah 11:11 i.e., sorrows, and losses, with which they shall for the present be chastened for their soul's health, and so shall be at length driven to return and hasten back to Me whom in their prosperity they scorned. And so that these are originally evil we cannot possibly assert: for to many they conduce to their good and offer the occasions of eternal bliss, and therefore (to return to the question raised) all those things, which are thought to be brought upon us as evils by our enemies or by any other people, should not be counted as evils, but as things indifferent. For in the end they will not be what he thinks, who brought them upon us in his rage and fury, but what he makes them who endures them. And so when death has been brought upon a saint, we ought not to think that an evil has happened to him but a thing indifferent; which is an evil to a wicked man, while to the good it is rest and freedom from evils. For death is rest to a man whose way is hidden. And so a good man does not suffer any loss from it, because he suffers nothing strange, but by the crime of an enemy he only receives (and not without the reward of eternal life) that which would have happened to him in the course of nature, and pays the debt of man's death, which must be paid by an inevitable law, with the interest of a most fruitful passion, and the recompense of a great reward.

A question whether the person who causes the death of a good man is guilty, if the good man benefits from his death.

A question whether the man who causes the death of a good man is guilty, if the good man is the gainer by his death.

Germanus: Well then, if a good man not only suffers no harm by being killed, but actually gains a reward from his suffering, how can we accuse the person who has done him no harm but rather benefited him by killing him?

Germanus: Well then, if a good man does not only suffer no evil by being killed, but actually gains a reward from his suffering, how can we accuse the man who has done him no harm but good by killing him?

The answer to the preceding question.

The answer to the foregoing question.

Theodore: We are talking about the actual qualities of things—good and bad, and what we call indifferent—not about the characters of the men who do these things. No bad or wicked man should go unpunished just because his evil deed was unable to harm a good man. The endurance and goodness of a righteous man do not benefit the person who causes his death or suffering, but only the one who patiently endures what is inflicted on him. Therefore, the one is justly punished for savage cruelty because he intended to injure him, while the other suffers no real evil because in the goodness of his heart he patiently endures his trial and sufferings, and so causes all those things that were inflicted upon him with evil intent to work to his advantage and to lead to the blessing of eternal life.

Theodore: We are talking about the actual qualities of things good and bad, and what we call indifferent; and not about the characters of the men who do these things. Nor ought any bad or wicked man to go unpunished because his evil deed was not able to do harm to a good man. For the endurance and goodness of a righteous man are of no profit to the man who is the cause of his death or suffering, but only to him who patiently endures what is inflicted on him. And so the one is justly punished for savage cruelty, because he meant to injure him, while the other nevertheless suffers no evil, because in the goodness of his heart he patiently endures his temptation and sufferings, and so causes all those things, which were inflicted upon him with evil intent, to turn out to his advantage, and to conduce to the bliss of eternal life.

Job was tempted by the devil, and the Lord was betrayed by Judas. Both prosperity and adversity benefit a good person.

The case of Job who was tempted by the devil and of the Lord who was betrayed by Judas: and how prosperity as well as adversity is advantageous to a good man.

Job's patience did not benefit the devil by making him a better person through his temptations, but only Job himself who endured them bravely. Nor was Judas granted freedom from eternal punishment just because his act of betrayal contributed to the salvation of mankind. We must not focus on the result of the deed, but on the purpose of the doer. Therefore we should always hold to this truth: that evil cannot be brought upon a person by another unless that person has allowed it through laziness or weakness of heart. The blessed Apostle confirms this view in Scripture: But we know that all things work together for good to them that love God. By saying all things work together for good, he includes everything alike, not only fortunate things but also those which seem to be misfortunes. The Apostle tells us elsewhere that he himself has passed through these when he says: By the armor of righteousness on the right hand and on the left, that is, through honor and dishonor, through evil report and good report, as deceivers and yet true, as sorrowful but always rejoicing, as needy and yet enriching many. All those things which are considered fortunate and are called those on the right hand—which the holy Apostle designates by the terms honor and good report—and those which are counted misfortunes, which he clearly means by dishonor and evil report, and which he describes as on the left hand, become armor of righteousness for the perfect person if he bears them bravely when they are brought upon him. Because as he fights with these and uses the very weapons with which he seems to be attacked, and is protected by them as by bow and sword and strong shield against those who bring these things upon him, he secures the advantage of his patience and goodness. He obtains a great triumph of steadfastness by means of those very weapons of his enemies which are hurled against him to kill him, provided he is not lifted up by success or cast down by failure, but always marches straight forward on the king's highway. He does not swerve from that state of tranquility, as it were, to the right hand when joy overcomes him, nor let himself be driven, so to speak, to the left hand when misfortunes overwhelm him and sorrow holds sway. For much peace have they that love your law, and to them there is no stumbling block. But of those who shift about according to the character and changes of the various chances that happen to them, we read: But a fool will change like the moon. For just as it is said of people who are perfect and wise: To them that love God all things work together for good, so of those who are weak and foolish it is declared that everything is against a foolish person, for he gets no profit from prosperity, nor does adversity make him any better. It requires as much goodness to bear sorrows bravely as to be moderate in prosperity, and it is quite certain that one who fails in one of these will not bear up under the other. But a person can be more easily overcome by prosperity than by misfortunes, for misfortunes sometimes restrain people against their will and make them humble, and through most beneficial sorrow cause them to sin less and make them better. Meanwhile, prosperity puffs up the mind with soothing but most destructive flatteries, and when people are secure in the prospect of their happiness, dashes them to the ground with a still greater destruction.

For the patience of Job did not bring any gain to the devil, through making him a better man by his temptations, but only to Job himself who endured them bravely; nor was Judas granted freedom from eternal punishment, because his act of betrayal contributed to the salvation of mankind. For we must not regard the result of the deed, but the purpose of the doer. Wherefore we should always cling to this assertion; viz., that evil cannot be brought upon a man by another, unless a man has admitted it by his sloth or feebleness of heart: as the blessed Apostle confirms this opinion of ours in a verse of Scripture: But we know that all things work together for good to them that love God. Romans 8:28 But by saying All things work together for good, he includes everything alike, not only things fortunate, but also those which seem to be misfortunes: through which the Apostle tells us in another place that he himself has passed, when he says: By the armour of righteousness on the right hand and on the left, i.e., Through honour and dishonour, through evil report and good report, as deceivers and yet true, as sorrowful but always rejoicing, as needy and yet enriching many: 2 Corinthians 6:7-10 All those things then which are considered fortunate, and are called those on the right hand, which the holy Apostle designates by the terms honour and good report; and those too which are counted misfortunes, which he clearly means by dishonour and evil report, and which he describes as on the left hand, become to the perfect man the armour of righteousness, if when they are brought upon him, he bears them bravely: because, as he fights with these, and uses those very weapons with which he seems to be attacked, and is protected by them as by bow and sword and stout shield against those who bring these things upon him, he secures the advantage of his patience and goodness, and obtains a grand triumph of steadfastness by means of those very weapons of his enemies which are hurled against him to kill him; and if only he is not elated by success or cast down by failure, but ever marches straightforward on the king's highway, and does not swerve from that state of tranquillity as it were to the right hand, when joy overcomes him, nor let himself be driven so to speak to the left hand, when misfortunes overwhelm him, and sorrow holds sway. For Much peace have they that love Your law, and to them there is no stumbling block. But of those who shift about according to the character and changes of the several chances which happen to them, we read: But a fool will change like the moon. Sirach 27:11 For just as it is said of men who are perfect and wise: To them that love God all things work together for good, Romans 8:28 so of those who are weak and foolish it is declared that everything is against a foolish man, for he gets no profit out of prosperity, nor does adversity make him any better. For it requires as much goodness to bear sorrows bravely, as to be moderate in prosperity: and it is quite certain that one who fails in one of these, will not bear up under the other. But a man can be more easily overcome by prosperity than by misfortunes: for these sometimes restrain men against their will and make them humble and through most salutary sorrow cause them to sin less, and make them better: while prosperity puffs up the mind with soothing but most pernicious flatteries and when men are secure in the prospect of their happiness dashes them to the ground with a still greater destruction.

On the excellence of the perfect person who is figuratively described as ambidextrous.

Of the excellence of the perfect man who is figuratively spoken of as ambidextrous.

Those who are figuratively described in holy Scripture as ἀμφοτεροδέξιον, that is, ambidextrous, include Ehud, who is described in the book of Judges as using either hand as the right hand. We can also spiritually acquire this power if we make right and proper use of both fortunate things, which seem to be on the right hand, and unfortunate things, which we call on the left hand. By doing so, we make them both belong to the right side, so that whatever happens to us becomes, in the Apostle's words, the armor of righteousness. We see that the inner person consists of two parts, and if I may use the expression, two hands. No saint can do without what we call the left hand, but through it the perfection of virtue is demonstrated, when a person through skillful use can turn both hands into right hands. To make our meaning clearer: the saint has for his right hand his spiritual achievements. He is found on the right when with fervent spirit he overcomes his desires and passions, when he is free from all attacks of the devil, and when without effort or difficulty he rejects and cuts off all carnal sins. He is on the right when he is exalted above the earth and regards all present and earthly things as light smoke or vain shadows, scorning them as what is about to vanish away. He is on the right when with an overflowing heart he not only longs most intensely for the future but actually sees it more clearly, when he is more effectively fed on spiritual contemplations, when he sees heavenly mysteries more brightly revealed to him, when he pours forth his prayers to God with greater purity and readiness, and when he is so inflamed with fervent spirit that he passes with utmost readiness of soul to things invisible and eternal, scarcely believing that he still remains in the flesh. He also has a left hand, when he is entangled in the snares of temptation, when he is inflamed with desire for carnal lusts, when he is set on fire with emotion toward rage and anger, when he is overcome by being puffed up with pride or vainglory, when he is oppressed by a sorrow that works death, when he is shaken to pieces by the schemes and attacks of accidie (listlessness), and when he has lost all spiritual warmth and grows indifferent with a kind of lukewarmness and unreasonable grief. At such times, not only is he forsaken by good and kindling thoughts, but the Psalms, prayer, reading, and remaining in his cell all become distasteful to him, and all virtuous practices seem through an intolerable and horrible loathing to have lost their appeal. When a monk is troubled in this way, he knows that he is attacked on the left hand. Anyone who is not at all puffed up through vainglory by any of those right-hand things we have mentioned, and who struggles manfully against those on the left hand without yielding to despair or giving in, but rather seizes the armor of patience to practice virtue—this person can use both hands as right hands. In each situation he proves triumphant and carries off the prize of victory from both the left-hand and right-hand conditions. Such, we read, was the reward the blessed Job obtained. He was certainly crowned for a victory on the right hand when he was the father of seven sons and walked as a rich and wealthy man, yet offered daily sacrifices to the Lord for their purification, anxious that they might prove acceptable and dear to God rather than to himself. His gates stood open to every stranger, he was feet to the lame and eyes to the blind, the shoulders of the suffering were kept warm by the wool of his sheep, he was a father to orphans and a husband to widows, and he did not even in his heart rejoice at the fall of his enemy. Again, it was the same man who with still greater virtue triumphed over adversity on the left hand. When deprived in one moment of his seven sons, he was not as a father overcome with bitter grief but as a true servant of God rejoiced in the will of his Creator. When he became poor instead of wealthy, naked instead of rich, wasting away instead of strong, despised and contemptible instead of famous and honorable, he preserved his fortitude of mind unshaken. Finally, bereft of all his wealth and possessions, he took up his dwelling on the dunghill. Like some stern executioner of his own body, he scraped with a potsherd the matter that broke out, plunging his fingers deep into his wounds and dragging out masses of worms from his limbs on every side. In all this he never fell into despair and blasphemy, nor murmured at all against his Creator. Moreover, he was so little overcome by such a weight of bitter temptations that the cloak which out of all his former property remained to cover his body—the one thing saved from destruction by the devil because he was clothed with it—he tore off and cast away, covering with it his nakedness that he voluntarily endured, which the terrible robber had brought upon him. The hair of his head too, the only thing left untouched out of all the remains of his former glory, he shaved and cast to his tormentor. Cutting off even that which his savage enemy had left him, he exulted over him and mocked him with that celestial cry: If we have received good at the hand of the Lord, should we not also receive evil? Naked came I out of my mother's womb, and naked shall I return there. The Lord gave and the Lord has taken away; as it has pleased the Lord, so is it done; blessed be the name of the Lord. I would also with good reason call Joseph ambidextrous. In prosperity he was very dear to his father, affectionate to his brothers, acceptable to God. In adversity he was chaste and faithful to the Lord, in prison most kind to the prisoners, forgetful of wrongs, generous to his enemies. To his brothers who were envious of him and, as far as it lay in their power, his murderers, he proved not only affectionate but actually munificent. These men and those like them are rightly termed ἀμφοτεροδέξιον, that is, ambidextrous. They can use either hand as the right hand, and passing through those things the Apostle lists can fairly say: Through the armor of righteousness on the right hand and on the left, through honor and dishonor, through evil report and good report, and so on. Of this right and left hand Solomon speaks as follows in the Song of Songs, in the person of the bride: His left hand is under my head, and his right hand shall embrace me. While this passage shows that both are useful, it puts one under the head because misfortunes ought to be subject to the control of the heart. They are only useful for this: to train us for a time, discipline us for our salvation, and make us perfect in patience. But the right hand she hopes will ever cling to her to cherish her and hold her fast in the blessed embrace of the Bridegroom, and unite her to him indissolubly. We shall be ambidextrous when neither abundance nor want affects us, when the former does not entice us to the luxury of a dangerous carelessness, while the latter does not draw us to despair and complaining. Instead, giving thanks to God in either case alike, we gain the same advantage from good and bad fortune. That truly ambidextrous man, the teacher of the Gentiles, testifies that he himself was such when he says: For I have learned in whatever state I am, to be content. I know both how to be brought low and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things in Him who strengthens me.

Those are they then who are figuratively spoken of in holy Scripture as ἀμφοτεροδέξιον, i.e., ambidextrous, as Ehud is described in the book of Judges who used either hand as the right hand. And this power we also can spiritually acquire, if by making a right and proper use of those things which are fortunate, and which seem to be on the right hand, as well as of those which are unfortunate and as we call it on the left hand, we make them both belong to the right side, so that whatever turns up proves in our case, to use the words of the Apostle, the armour of righteousness. For we see that the inner man consists of two parts, and if I may be allowed the expression, two hands, nor can any of the saints do without that which we call the left hand: but by means of it the perfection of virtue is shown, where a man by skilful use can turn both hands into right hands. And in order to make our meaning clearer, the saint has for his right hand his spiritual achievements, in which he is found when with fervent spirit he gets the better of his desires and passions, when he is free from all attacks of the devil, and without any effort or difficulty rejects and cuts off all carnal sins, when he is exalted above the earth and regards all things present and earthly as light smoke or vain shadows, and scorns them as what is about to vanish away, when with an overflowing heart he not only longs most intensely for the future but actually sees it the more clearly, when he is more effectually fed on spiritual contemplations, when he sees heavenly mysteries more brightly laid open to him, when he pours forth his prayers to God with greater purity and readiness, when he is so inflamed with fervent of spirit as to pass with the utmost readiness of soul to things invisible and eternal, so as scarcely to believe that he any longer remains in the flesh. He has also a left hand, when he is entangled in the toils of temptation, when he is inflamed with the heat of desire for carnal lusts, when he is set on fire by emotion towards rage and anger, when he is overcome by being puffed up with pride or vainglory, when he is oppressed by a sorrow that works death, when he is shaken to pieces by the contrivances and attacks of accidie, and when he has lost all spiritual warmth, and grows indifferent with a sort of lukewarmness and unreasonable grief so that not only is he forsaken by good and kindling thoughts, but actually Psalms, prayer, reading, and retirement in his cell all pall upon him, and all virtuous exercises seem by an intolerable and horrible loathing to have lost their savour. And when a monk is troubled in this way, then he knows that he is attacked on the left hand. Anyone therefore who is not at all puffed up through the aid of vainglory by any of those things on the right hand which we have mentioned, and who struggles manfully against those on the left hand, and does not yield to despair and give in, but rather on the other hand seizes the armour of patience to practise himself in virtue — this man can use both hands as right hands, and in each action he proves triumphant and carries off the prize of victory from that condition on the left hand as well as that on the right. Such, we read, was the reward which the blessed Job obtained who was certainly crowned (for a victory) on the right hand, when he was the father of seven sons and walked as a rich and wealthy man, and yet offered daily sacrifices to the Lord for their purification, in his anxiety that they might prove acceptable and dear to God rather than to himself, when his gates stood open to every stranger, when he was feet to lame and eyes to blind, Job 29:15 when the shoulders of the suffering were kept warm by the wool of his sheep, when he was a father to orphans and a husband to widows, when he did not even in his heart rejoice at the fall of his enemy. And again it was the same man who with still greater virtue triumphed over adversity on the left hand, when deprived in one moment of his seven sons he was not as a father overcome with bitter grief but as a true servant of God rejoiced in the will of his Creator. When instead of being a wealthy man he became poor, naked instead of rich, pining away instead of strong, despised and contemptible instead of famous and honourable, and yet preserved his fortitude of mind unshaken, when, lastly, bereft of all his wealth and substance he took up his abode on the dunghill, and like some stern executioner of his own body scraped with a potsherd the matter that broke out, and plunging his fingers deep into his wounds dragged out on every side masses of worms from his limbs. And in all this he never fell into despair and blasphemy, nor murmured at all against his Creator. Moreover also so little was he overcome by such a weight of bitter temptations that the cloak which out of all his former property remained to cover his body, and which alone could be saved from destruction by the devil because he was clothed with it, he rent and cast off, and covered with it his nakedness which he voluntarily endured, which the terrible robber had brought upon him. The hair of his head too, which was the only thing left untouched out of all the remains of his former glory, he shaved and cast to his tormentor, and cutting off even that which his savage foe had left to him he exulted over him and mocked him with that celestial cry of his: If we have received good at the hand of the Lord, should we not also receive evil? Naked came I out of my mother's womb, and naked shall I return there. The Lord gave and the Lord has taken away; as it has pleased the Lord, so is it done; blessed be the name of the Lord. I should also with good reason call Joseph ambidextrous, as in prosperity he was very dear to his father, affectionate to his brethren, acceptable to God; and in adversity was chaste, and faithful to the Lord, in prison most kind to the prisoners, forgetful of wrongs, generous to his enemies; and to his brethren who were envious of him and as far as lay in their powers, his murderers, he proved not only affectionate but actually munificent. These men then and those who are like them are rightly termed ἀμφοτεροδέξιον, i.e., ambidextrous. For they can use either hand as the right hand, and passing through those things which the Apostle enumerates can fairly say: Through the armour of righteousness on the right hand and on the left, through honour and dishonour, through evil report and good report, etc. And of this right and left hand Solomon speaks as follows in the Song of songs, in the person of the bride: His left hand is under my head, and his right hand shall embrace me. Song of Songs 2:6 And while this passage shows that both are useful, yet it puts one under the head, because misfortunes ought to be subject to the control of the heart, since they are only useful for this; viz., to train us for a time and discipline us for our salvation and make us perfect in the matter of patience. But the right hand she hopes will ever cling to her to cherish her and hold her fast in the blessed embrace of the Bridegroom, and unite her to him indissolubly. We shall then be ambidextrous, when neither abundance nor want affects us, and when the former does not entice us to the luxury of a dangerous carelessness, while the latter does not draw us to despair, and complaining; but when, giving thanks to God in either case alike, we gain one and the same advantage out of good and bad fortune. And such that truly ambidextrous man, the teacher of the Gentiles, testifies that he himself was, when he says: For I have learned in whatsoever state I am, to be content therewith. I know both how to be brought low and I know how to abound: everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things in Him which strengthens me. Philippians 4:11-13

Regarding the two kinds of trials that come upon us in three ways.

Of the two kinds of trials, which come upon us in a three-fold way.

While we say that trial is twofold—namely, in prosperity and in adversity—you must understand that all people are tried in three different ways: often for their testing, sometimes for their improvement, and in some cases because their sins deserve it. For their testing, we read that blessed Abraham and Job and many of the saints endured countless sufferings. Or consider what Moses said to the people in Deuteronomy: And you shall remember all the way through which the Lord your God has brought you for forty years through the desert, to afflict you and to prove you, and that the things that were in your heart might be made known, whether you would keep His Commandments or no. And this from the Psalms: I proved you at the waters of strife. Also to Job: Do you think that I have spoken for any other cause than that you might be seen to be righteous? But for improvement, God disciplines his righteous ones for some small and venial sins, or to raise them to a higher state of purity. He delivers them over to various trials so that He may purge away all their unclean thoughts and, to use the prophet's word, the dross which He sees has collected in their secret parts. He does this to transmit them like pure gold to the judgment to come, allowing nothing to remain in them for the fire of judgment to discover when it searches them later with penal torments, according to this saying: Many are the tribulations of the righteous. And: My son, neglect not the discipline of the Lord, neither be wearied while you are rebuked by Him. For whom the Lord loves He chastises, and scourges every son whom He receives. For what son is there whom the father does not correct? But if you are without chastisement, whereof all are partakers, then are you bastards, and not sons. And in the Apocalypse: Those whom I love, I reprove and chasten. To whom, under the figure of Jerusalem, the following words are spoken by Jeremiah, in the person of God: For I will utterly consume all the nations among which I scattered you: but I will not utterly consume you: but I will chastise you in judgment, that you may not seem to yourself innocent. David prays for this life-giving cleansing when he says: Prove me, O Lord, and try me; turn my reins and my heart. Isaiah, well knowing the value of this trial, says: O Lord, correct us but with judgment: not in Your anger. And again: I will give thanks to you, O Lord, for you were angry with me: Your wrath is turned away, and You have comforted me. But as punishment for sins, the blows of trial are inflicted, as where the Lord threatens to send plagues upon the people of Israel: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground. And: In vain have I struck your children: they have not received correction. Also in the Psalms: Many are the scourges of the sinners. And in the gospel: Behold you are made whole: now sin no more, lest a worse thing happen unto you. We find, it is true, a fourth way also in which we know on the authority of Scripture that some sufferings are brought upon us simply for the manifestation of the glory of God and His works, according to these words of the gospel: Neither did this man sin nor his parents, but that the works of God might be manifested in him. And again: This sickness is not unto death, but for the glory of God that the Son of God may be glorified by it. There are also other sorts of vengeance with which some who have exceeded the bounds of wickedness are struck in this life, as we read that Dathan and Abiram or Korah were punished, or above all, those of whom the Apostle speaks: Wherefore God gave them up to vile passions and a reprobate mind. This must be counted worse than all other punishments. Of these the Psalmist says: They are not in the labours of men; neither shall they be scourged like other men. For they are not worthy of being healed by the visitation of the Lord which gives life, and by plagues in this world. In despair they have given themselves over to lasciviousness, unto the working of all error unto uncleanness. By hardening their hearts and by growing accustomed and used to sin, they have gotten beyond cleansing in this brief life and punishment in the present world—men who are thus reproved by the holy word of the prophet: I destroyed some of you, as God destroyed Sodom and Gomorrha, and you were as a firebrand plucked out of the burning: yet you returned not to Me, says the Lord. And Jeremiah: I have killed and destroyed your people, and yet they are not returned from their ways. And again: You have smitten them and they have not grieved: You have bruised them and they refused to receive correction: they have made their faces harder than the rock, they have refused to return. The prophet, seeing that all the remedies of this life will have been applied in vain for their healing, and already despairing of their life, declares: The bellows have failed in the fire, the founder has melted in vain: for their wicked deeds are not consumed. Call them reprobate silver, for the Lord has rejected them. The Lord thus laments that to no purpose has He applied this salutary cleansing by fire to those who are hardened in their sins. He speaks in the person of Jerusalem crusted all over with the rust of her sins, when He says: set it empty upon burning coals, that it may be hot, and the brass thereof may be melted; and let the filth of it be melted in the midst thereof. Great pains have been taken, and the great rust thereof is not gone out, no not even by fire. Your uncleanness is execrable: because I desired to cleanse you, and you are not cleansed from your filthiness. Therefore, like a skillful physician who has tried all saving cures and sees there is no remedy left which can be applied to their disease, the Lord is in a manner overcome by their iniquities and is obliged to stop that kindly chastisement of His. And so He denounces them saying: I will no longer be angry with you, and your jealousy has departed from you. But of others, whose heart has not grown hard by continuing in sin, and who do not need that most severe and, if I may call it so, caustic remedy, but for whose salvation the instruction of the life-giving word is sufficient—of them it is said: I will improve them by hearing of their suffering. We are well aware that there are other reasons also for the punishment and vengeance inflicted on those who have sinned grievously—not to expiate their crimes, nor wipe out what their sins deserve, but so that the living may be put in fear and amend their lives. We plainly see these were inflicted on Jeroboam the son of Nebat, and Baasha the son of Ahiah, and Ahab and Jezebel, when the Divine reproof thus declares: Behold, I will bring evil upon you, and will cut down your posterity, and will kill of Ahab every male, and him that is shut up and the last in Israel. And I will make your house like the house of Jeroboam the son of Nebat and like the house of Baasha the son of Ahiah: for that which you have done to provoke Me to anger, and for making Israel to sin. The dogs also shall eat Jezebel in the field of Jezreel. If Ahab die in the city, the dogs shall eat him: but if he die in the field the birds of the air shall eat him. And this which is threatened as the greatest threat of all: Your dead body shall not be brought to the sepulchre of your fathers. It was not that this short and momentary punishment would suffice to purge away the blasphemous inventions of him who first made the golden calves and led to the lasting sin of the people and their wicked separation from the Lord—or the countless and disgraceful profanities of those others. Rather, it was that by their example the fear of those punishments which they dreaded might fall on others also. These people, who thought little of the future or even disbelieved in it altogether, would only be moved by consideration of things present. Owing to this proof of His severity they might acknowledge that there is no lack of care for the affairs of men and for their daily doings in the majesty of God on high. Through that which they greatly feared they might more clearly see in God the rewarder of all their deeds. We find, it is true, that even for lighter faults some men have received the same sentence of death in this world as those men who, as we said before, were the authors of a blasphemous falling away. This happened in the case of the man who gathered sticks on the Sabbath, and in that of Ananias and Sapphira

Well then, though we say that trial is twofold, i.e., in prosperity and in adversity, yet you must know that all men are tried in three different ways. Often for their probation, sometimes for their improvement, and in some cases because their sins deserve it. For their probation indeed, as we read that the blessed Abraham and Job and many of the saints endured countless tribulations; or this which is said to the people in Deuteronomy by Moses: And you shall remember all the way through which the Lord your God has brought you for forty years through the desert, to afflict you and to prove you, and that the things that were in your heart might be made known, whether you would keep His Commandments or no: Deuteronomy 8:2 and this which we find in the Psalms: I proved you at the waters of strife. To Job also: Do you think that I have spoken for any other cause than that you might be seen to be righteous? But for improvement, when God chastens his righteous ones for some small and venial sins, or to raise them to a higher state of purity, and delivers them over to various trials, that He may purge away all their unclean thoughts, and, to use the prophet's word, the dross, which he sees to have collected in their secret parts, and may thus transmit them like pure gold, to the judgment to come, as He allows nothing to remain in them for the fire of judgment to discover when hereafter it searches them with penal torments according to this saying: Many are the tribulations of the righteous. And: My son, neglect not the discipline of the Lord, neither be wearied while you are rebuked by Him. For whom the Lord loves He chastises, and scourges every son whom He receives. For what son is there whom the father does not correct? But if you are without chastisement, whereof all are partakers, then are you bastards, and not sons. Hebrews 12:5-8 And in the Apocalypse: Those whom I love, I reprove and chasten. Revelation 3:19 To whom under the figure of Jerusalem the following words are spoken by Jeremiah, in the person of God: For I will utterly consume all the nations among which I scattered you: but I will not utterly consume you: but I will chastise you in judgment, that you may not seem to yourself innocent. Jeremiah 30:11 And for this life-giving cleansing David prays when he says: Prove me, O Lord, and try me; turn my reins and my heart. Isaiah also, well knowing the value of this trial, says O Lord, correct us but with judgment: not in Your anger. And again: I will give thanks to you, O Lord, for you were angry with me: Your wrath is turned away, and You have comforted me. Isaiah 12:1 But as a punishment for sins, the blows of trial are inflicted, as where the Lord threatens that He will send plagues upon the people of Israel: I will send the teeth of beasts upon them, with the fury of creatures that trail upon the ground: Deuteronomy 32:24 and In vain have I struck your children: they have not received correction. Jeremiah 2:30 In the Psalms also: Many are the scourges of the sinners: and in the gospel: Behold you are made whole: now sin no more, lest a worse thing happen unto you. John 5:14 We find, it is true, a fourth way also in which we know on the authority of Scripture that some sufferings are brought upon us simply for the manifestation of the glory of God and His works, according to these words of the gospel: Neither did this man sin nor his parents, but that the works of God might be manifested in him: John 9:3 and again: This sickness is not unto death, but for the glory of God that the Son of God may be glorified by it. John 11:4 There are also other sorts of vengeance, with which some who have overpassed the bounds of wickedness are smitten in this life, as we read that Dathan and Abiram or Korah were punished, or above all, those of whom the Apostle speaks: Wherefore God gave them up to vile passions and a reprobate mind: and this must be counted worse than all other punishments. For of these the Psalmist says: They are not in the labours of men; neither shall they be scourged like other men. For they are not worthy of being healed by the visitation of the Lord which gives life, and by plagues in this world, as in despair they have given themselves over to lasciviousness, unto the working of all error unto uncleanness, Ephesians 4:19 and as by hardening their hearts, and by growing accustomed and used to sin they have got beyond cleansing in this brief life and punishment in the present world: men, who are thus reproved by the holy word of the prophet: I destroyed some of you, as God destroyed Sodom and Gomorrha, and you were as a firebrand plucked out of the burning: yet you returned not to Me, says the Lord, Amos 4:11 and Jeremiah: I have killed and destroyed your people, and yet they are not returned from their ways. Jeremiah 15:7 And again: You have smitten them and they have not grieved: You have bruised them and they refused to receive correction: they have made their faces harder than the rock, they have refused to return. Jeremiah 5:3 And the prophet seeing that all the remedies of this life will have been applied in vain for their healing, and already as it were despairing of their life, declares: The bellows have failed in the fire, the founder has melted in vain: for their wicked deeds are not consumed. Call them reprobate silver, for the Lord has rejected them. Jeremiah 6:29-30 And the Lord thus laments that to no purpose has He applied this salutary cleansing by fire to those who are hardened in their sins, in the person of Jerusalem crusted all over with the rust of her sins, when He says: set it empty upon burning coals, that it may be hot, and the brass thereof may be melted; and let the filth of it be melted in the midst thereof. Great pains have been taken, and the great rust thereof is not gone out, no not even by fire. Your uncleanness is execrable: because I desired to cleanse you, and you are not cleansed from your filthiness. Ezekiel 24:11-13 Wherefore like a skilful physician, who has tried all saving cures, and sees there is no remedy left which can be applied to their disease, the Lord is in a manner overcome by their iniquities and is obliged to desist from that kindly chastisement of His, and so denounces them saying: I will no longer be angry with you, and your jealousy has departed from you. Ezekiel 16:42 But of others, whose heart has not grown hard by continuance in sin, and who do not stand in need of that most severe and (if I may so call it) caustic remedy, but for whose salvation the instruction of the life-giving word is sufficient — of them it is said: I will improve them by hearing of their suffering. We are well aware that there are other reasons also of the punishment and vengeance which is inflicted on those who have sinned grievously — not to expiate their crimes, nor wipe out the deserts of their sins, but that the living may be put in fear and amend their lives. And these we plainly see were inflicted on Jeroboam the son of Nebat, and Baasha the son of Ahiah, and Ahab and Jezebel, when the Divine reproof thus declares: Behold, I will bring evil upon you, and will cut down your posterity, and will kill of Ahab every male, and him that is shut up and the last in Israel. And I will make your house like the house of Jeroboam the son of Nebat and like the house of Baasha the son of Ahiah: for that which you have done to provoke Me to anger, and for making Israel to sin. The dogs also shall eat Jezebel in the field of Jezreel. If Ahab die in the city, the dogs shall eat him: but if he die in the field the birds of the air shall eat him, 1 Kings 21:21-24 and this which is threatened as the greatest threat of all: Your dead body shall not be brought to the sepulchre of your fathers. 1 Kings 13:22 It was not that this short and momentary punishment would suffice to purge away the blasphemous inventions of him who first made the golden calves and led to the lasting sin of the people, and their wicked separation from the Lord, — or the countless and disgraceful profanities of those others, but it was that by their example the fear of those punishments which they dreaded might fall on others also, who, as they thought little of the future or even disbelieved in it altogether, would only be moved by consideration of things present; and that owing to this proof of His severity they might acknowledge that there is no lack of care for the affairs of men, and for their daily doings, in the majesty of God on high, and so through that which they greatly feared might the more clearly see in God the rewarder of all their deeds. We find, it is true, that even for lighter faults some men have received the same sentence of death in this world, as that with which those men were punished who, as we said before, were the authors of a blasphemous falling away: as happened in the case of the man who gathered sticks on the Sabbath, Numbers 15:32 and in that of Ananias and Sapphira, who through the sin of unbelief kept back some portion of their goods: not that the guilt of their sins was equal, but because they were the first found out in a new kind of transgression, and so it was right that as they had given to others an example of sin, so also they should give them an example of punishment and of fear, that anyone, who should attempt to copy them, might know that (even if his punishment were postponed in this life) he would be punished in the same way that they were at the trial of the judgment hereafter. And, since in our desire to run through the different kinds of trials and punishments we seem to have wandered somewhat from our subject, on which we were saying that the perfect man will always remain steadfast in either kind of trial, now let us return to it once more.

How the righteous person ought to be like an impression not in wax but in hard steel.

How the upright man ought to be like a stamp not of wax but of hard steel.

The mind of the upright person should not be like wax or any other soft material that always gives way to whatever presses on it, taking its shape and impression and holding it until another seal stamps a different shape upon it. Such a mind never keeps its own form but constantly changes to match whatever is pressed upon it. Instead, the upright person should be like a stamp made of hard steel, so that the mind always keeps its proper form and shape intact, stamping and imprinting the marks of its own character on everything it encounters, while nothing that happens can leave any mark on it.

And so the mind of the upright man ought not to be like wax or any other soft material which always yields to the shape of what presses on it, and is stamped with its form and impress and keeps it until it takes another shape by having another seal stamped upon it; and so it results that it never retains its own form but is turned and twisted about to correspond to whatever is pressed upon it. But he should rather be like some stamp of hard steel, that the mind may always keep its proper form and shape inviolate, and may stamp and imprint on everything which occurs to it the marks of its own condition, while upon it itself nothing that happens can leave any mark.

A question whether the mind can constantly continue in one and the same condition.

A question whether the mind can constantly continue in one and the same condition.

Germanus: But can our mind constantly preserve its condition unaltered and always continue in the same state?

Germanus: But can our mind constantly preserve its condition unaltered, and always continue in the same state?

The answer to the point raised by the questioner.

The answer to the point raised by the questioner.

Theodore: It is necessary either to be renewed in the spirit of the mind, as the Apostle says in Ephesians 4:23, and to advance daily by pressing forward to what lies ahead (Philippians 3:13), or, if one neglects to do this, the certain result will be to fall back and become worse and worse. Therefore the mind cannot possibly remain in one and the same state. Just as when a man pulling hard tries to force a boat against the stream of a strong current, he must either resist the rush of the torrent by the force of his arms and so climb to higher ground, or let his hands slacken and be swept headlong downstream. It will therefore be clear proof of our failure if we find that we have gained nothing more, nor should we doubt that we have fallen back completely whenever we find that we have not advanced upward, because, as I said, the human mind cannot possibly remain in the same condition, nor will any of the saints, so long as they are in the flesh, ever reach the height of all virtues so that they remain unchangeable. For something must either be added to them or taken from them, and in no creature can there be such perfection that it is not subject to the experience of change, as we read in the book of Job: "What is man that he should be without spot, and he that is born of a woman that he should appear just? Behold, among His saints none is unchangeable, and the heavens are not pure in His sight" (Job 15:14-15). For we confess that God alone is unchangeable, who alone is addressed by the prayer of the holy prophet "But You are the same," and who says of Himself "I am God, and I change not" (Malachi 3:6), because He alone is by nature always good, always full and perfect, and one to whom nothing can ever be added or from whom nothing can be taken away. And so we ought always with constant care and concern to give ourselves to the acquisition of virtue and constantly to occupy ourselves with the practice of it, lest, if we cease to go forward, the immediate result should be a going back. For, as we said, the mind cannot remain in one and the same condition—I mean without receiving addition to or diminution of its good qualities. For to fail to gain new ones is to lose them, because when the desire of making progress ceases, the danger of falling back is present.

Theodore: It is needful that one must either, as the Apostle says, be renewed in the spirit of the mind, Ephesians 4:23 and daily advance by pressing forward to those things which are before, Philippians 3:13 or, if one neglects to do this, the sure result will be to go back, and become worse and worse. And therefore the mind cannot possibly remain in one and the same state. Just as when a man, by pulling hard, is trying to force a boat against the stream of a strong current he must either stem the rush of the torrent by the force of his arms, and so mount to what is higher up, or letting his hands slacken be whirled headlong down stream. Wherefore it will be a clear proof of our failure if we find that we have gained nothing more, nor should we doubt but that we have altogether gone back, whenever we find that we have not advanced upwards, because, as I said, the mind of man cannot possibly continue in the same condition, nor so long as he is in the flesh will any of the saints ever reach the height of all virtues, so that they continue unalterable. For something must either be added to them or taken away from them, and in no creature can there be such perfection, as not to be subject to the feeling of change; as we read in the book of Job: What is man that he should be without spot, and he that is born of a woman that he should appear just? Behold among His saints none is unchangeable, and the heavens are not pure in His sight. Job 15:14-15 For we confess that God only is unchangeable, who alone is thus addressed by the prayer of the holy prophet But You are the same, and who says of Himself I am God, and I change not, Malachi 3:6 because He alone is by nature always good, always full and perfect, and one to whom nothing can ever be added, or from whom nothing can be taken away. And so we ought always with incessant care and anxiety to give ourselves up to the acquirement of virtue, and constantly to occupy ourselves with the practice of it, lest, if we cease to go forward, the result should immediately be a going back. For, as we said, the mind cannot continue in one and the same condition, I mean without receiving addition to or diminution of its good qualities. For to fail to gain new ones, is to lose them, because when the desire of making progress ceases, there the danger of going back is present.

How one loses by going away from one's cell.

How one loses by going away from one's cell.

And so we ought always to remain shut up in our cell. For whenever a man has wandered from it and returns to it fresh and begins again to live there, he will be upset and disturbed. For if he has abandoned it, he cannot without difficulty and pain recover that fixed purpose of mind which he had gained when he remained in his cell. And because he has gone back, he will not think anything of the progress he has missed—progress he would have achieved if he had not allowed himself to leave his cell. Instead, he will congratulate himself if he finds that he has regained the condition from which he fell away. For just as time once lost and gone cannot be recovered, so neither can those advantages which have been missed be restored. For whatever earnest purpose of mind there may be afterward, it will be the profit of the present day and the gain that belongs to the current time, and it will not make up for the gain that has been lost once and for all.

And so we ought always to remain shut up in our cell. For whenever a man has strayed from it and returns fresh to it and begins again to live there he will be upset and disturbed. For if he has let it go he cannot without difficulty and pains recover that fixed purpose of mind, which he had gained when he remained in his cell; and as through this he has gone back, he will not think anything of the advance which he has missed, and which he would have secured if he had not allowed himself to leave his cell, but he will rather congratulate himself if he finds that he has regained that condition from which he fell away. For just as time once lost and gone cannot any more be recovered, so neither can those advantages which have been missed be restored: for whatever earnest purpose of the mind there may be afterwards, it will be the profit of the day then present, and the gain that belongs to the time that then is, and will not make up for the gain that has been once for all lost.

How even the celestial powers above are capable of change.

How even celestial powers above are capable of change.

But that even the powers above are, as we said, subject to change is shown by those who fell from their ranks through the fault of a corrupt will. Therefore we ought not to think that the nature of those who remain in the blessed condition in which they were created is unchangeable, simply because they were not likewise led astray to choose the worse part. For it is one thing to have a physis incapable of change, and another thing for someone through the efforts of his virtue, and by guarding what is good through the grace of the unchangeable God, to be kept from change. For everything that is secured or preserved by care can also be lost by carelessness. And so we read: Call no man blessed before his death (Sirach 11:30), because as long as a person is still engaged in the struggle, and if I may use the expression, still wrestling—even though he generally conquers and carries off many prizes of victory—yet he can never be free from fear and from the suspicion of an uncertain outcome. And therefore God alone is called unchangeable and good, as His goodness is not the result of effort but a natural possession, and so He cannot be anything but good. No virtue then can be acquired by man without the possibility of change, but in order that once it exists it may be continually preserved, it must be watched over with the same care and diligence with which it was acquired.

But that even the powers above are, as we said, subject to change is shown by those who fell from their ranks through the fault of a corrupt will. Wherefore we ought not to think that the nature of those is unchangeable, who remain in the blessed condition in which they were created, simply because they were not in like manner led astray to choose the worse part. For it is one thing to have a nature incapable of change, and another thing for a man through the efforts of his virtue, and by guarding what is good through the grace of the unchangeable God, to be kept from change. For everything that is secured or preserved by care, can also be lost by carelessness. And so we read: Call no man blessed before his death, Sirach 11:30 because so long as a man is still engaged in the struggle, and if I may use the expression, still wrestling — even though he generally conquers and carries off many prizes of victory — yet he can never be free from fear, and from the suspicion of an uncertain issue. And therefore God alone is called unchangeable and good, as His goodness is not the result of effort, but a natural possession, and so He cannot be anything but good. No virtue then can be acquired by man without the possibility of change, but in order that when it once exists it may be continually preserved, it must be watched over with the same care and diligence with which it was acquired.

No one is thrown down by a sudden fall.

That no one is dashed to the ground by a sudden fall.

But we must not imagine that anyone slips and falls into ruin by a sudden fall. Rather, he falls by a hopeless collapse either because he was deceived by beginning his training badly, or because the good qualities of his soul failed through a long period of mental carelessness, and so his faults gradually gained ground on him little by little. For loss comes before destruction, and an evil thought before a fall, just as no house ever collapses to the ground suddenly, but only when there has been some long-standing flaw in the foundation, or when through the inhabitants' long-continued neglect, what was at first only a small drip finds its way through. In this way the protective walls are gradually ruined, and because of long-standing neglect the gap becomes larger and pieces break away, and in time the drenching storm and rain pours in like a river. For through laziness a building collapses, and through weak hands the house will leak. And Solomon tells us in other words that the same thing happens spiritually to the soul when he says: dripping water drives a man out of the house on a stormy day. He elegantly compares carelessness of mind to a roof and to tiles that have not been maintained, through which at first only very slight drippings (so to speak) of the passions make their way to the soul. But if these are not paid attention to, since they seem small and insignificant, then the beams of virtues will decay and be swept away by a great tempest of sins. Through this, on a stormy day—that is, in the time of temptation—the devil's attack will assail us, and the soul will be driven out from the dwelling place of virtue, in which, as long as it maintained complete watchful diligence, it had remained as in a house that belonged to it.

But we must not imagine that anyone slips and comes to grief by a sudden fall, but that he falls by a hopeless collapse either from being deceived by beginning his training badly, or from the good qualities of his soul failing through a long course of carelessness of mind, and so his faults gaining ground upon him little by little. For loss goes before destruction, and an evil thought before a fall, just as no house ever falls to the ground by a sudden collapse, but only when there is some flaw of long standing in the foundation, or when by long continued neglect of its inmates, what was at first only a little drip finds its way through, and so the protecting walls are by degrees ruined, and in consequence of long standing neglect the gap becomes larger, and break away, and in time the drenching storm and rain pours in like a river: for by slothfulness a building is cast down, and through the weakness of hands the house shall drop through. And that the same thing happens spiritually to the soul the same Solomon thus tells us in other words, when he says: water dripping drives a man out of the house on a stormy day. Elegantly then does he compare carelessness of mind to a roof, and to tiles that have not been looked after, through which in the first instance only very slight drippings (so to speak) of the passions make their way to the soul: but if these are not heeded, as being but small and trifling, then the beams of virtues will decay and be carried away by a great tempest of sins, through which on a stormy day, i.e., in the time of temptation, the devil's attack will assail us, and the soul will be driven forth from the abode of virtue, in which, as long as it preserved all watchful diligence, it had remained as in a house that belonged to it.

When we heard this, we were enormously delighted with our spiritual meal, so much so that the mental pleasure we gained from this conversation outweighed the grief we had felt earlier from the deaths of the saints. Not only were we instructed about things that had puzzled us, but we also learned from the raising of that question some things that we had been too limited in our understanding even to ask about.

And so when we had heard this, we were so immensely delighted with our spiritual repast, that the mental pleasure with which we were filled by this conference outweighed the sorrow which we had experienced before from the death of the saints. For not only were we instructed in things about which we had been puzzled, but we also learned from the raising of that question some things, which our understanding had been too small for us to ask about.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

CONFERENCE OF ABBOT SERAPION ON THE EIGHT PRINCIPAL FAULTS.

CONFERENCE OF ABBOT SERAPION. ON THE EIGHT PRINCIPAL FAULTS.

Our arrival at Abbot Serapion's cell, and our inquiry about the different kinds of faults and the way to overcome them.

Our arrival at Abbot Serapion's cell, and inquiry on the different kinds of faults and the way to overcome them.

In that gathering of seniors and elders was a man named Serapion, who was especially gifted with the grace of discretion. I think it is worthwhile to write down his teaching. When we asked him to speak about how to overcome our faults so that we could better understand their origin and cause, he began as follows.

In that assembly of Ancients and Elders was a man named Serapion, especially endowed with the grace of discretion, whose Conference I think it is worth while to set down in writing. For when we entreated him to discourse of the way to overcome our faults, so that their origin and cause might be made clearer to us, he thus began.

Abbot Serapion's list of eight principal faults.

Abbot Serapion's enumeration of eight principal faults.

There are eight principal faults which attack mankind: first, gastrimargia, which means gluttony; second, fornication; third, philargyria, that is, greed or love of money; fourth, anger; fifth, dejection; sixth, acedia, that is, listlessness or low spirits; seventh, cenodoxia, that is, boasting or vain glory; and eighth, pride.

There are eight principal faults which attack mankind; viz., first gastrimargia, which means gluttony, secondly fornication, thirdly philargyria, i.e., avarice or the love of money, fourthly anger, fifthly dejection, sixthly acedia, i.e., listlessness or low spirits, seventhly cenodoxia, i.e., boasting or vain glory; and eighthly pride.

There are two classes of faults, and they act on us in four different ways.

Of the two classes of faults and their fourfold manner of acting on us.

Of these faults, then, there are two classes. For they are either natural to us, like gluttony, or arise outside of nature, like covetousness. But their manner of acting on us is fourfold. For some cannot be completed without an act on the part of the flesh, such as gluttony and fornication, while some can be completed without any bodily act, such as pride and vainglory. Some find the reasons for their being excited outside us, such as covetousness and anger; others are aroused by internal feelings, such as accidie and dejection.

Of these faults then there are two classes. For they are either natural to us as gluttony, or arise outside of nature as covetousness. But their manner of acting on us is fourfold. For some cannot be consummated without an act on the part of the flesh, as gluttony and fornication, while some can be completed without any bodily act, as pride and vainglory. Some find the reasons for their being excited outside us, as covetousness and anger; others are aroused by internal feelings, as accidie and dejection.

A review of the passions of gluttony and fornication and their remedies.

A review of the passions of gluttony and fornication and their remedies.

To make this clearer not only through a brief discussion to the best of my ability, but also through scriptural proof: gluttony and fornication, though they exist in us naturally (for sometimes they spring up without any provocation from the mind, simply at the impulse and allure of the flesh), still require an external object if they are to be fulfilled, and thus they take effect only through bodily acts. For every man is tempted by his own lust. Then lust, when it has conceived, bears sin, and sin, when it is fulfilled, brings forth death (James 1:14-15). The first Adam could not have fallen victim to gluttony unless he had material food available and had used it wrongly, nor could the second Adam be tempted without the enticement of some object, when it was said to him, "If you are the Son of God, command that these stones be made bread" (Matthew 4:3). And it is clear to everyone that fornication also is completed only by a bodily act, as God says of this spirit to the blessed Job: "And his force is in his loins, and his strength in the navel of his belly" (Job 40:16). So these two faults in particular, which are carried out with the help of the flesh, especially require bodily abstinence as well as spiritual care of the soul. For mental determination by itself is not enough to resist their attacks (as is sometimes the case with anger or sadness or the other passions, which an effort of the mind alone can overcome without any mortification of the flesh). Instead, bodily discipline must also be used and carried out through fasting, vigils, and acts of contrition, and to this must be added a change of location. Because these sins result from faults of both mind and body, they can only be overcome by the combined efforts of both. Although the blessed Apostle says generally that all faults are carnal, since he lists enmities, anger, and heresies among other works of the flesh (Galatians 5:19), yet in order to cure them and understand their nature more precisely, we make a twofold division of them: we call some carnal and some spiritual. Those we call carnal are the ones that specifically have to do with indulging the appetites of the flesh, and the flesh is so charmed and satisfied by them that sometimes it stirs up the mind when it is at rest and even drags it against its will to consent to its desire. Of these the blessed Apostle says, "In which we all once walked in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath even as the rest" (Ephesians 2:3). But we call those spiritual which spring only from the impulse of the mind and not only contribute no pleasure to the flesh, but actually bring on it a harmful weakness, and only feed a diseased mind with the food of a most miserable pleasure. Therefore these need a single medicine for the heart, but those which are carnal can only be cured, as we said, by a double remedy. This is why it is extremely useful for those who aspire to purity to begin by removing from themselves the material that feeds these carnal passions, through which the opportunity for or memory of these same desires can arise in a soul that is still affected by the evil. For a complex disease needs a complex remedy. From the body, the object and material that would allure it must be withdrawn, so that the lust should not try to break out into action. And before the mind we should no less carefully place diligent meditation on Scripture, watchful concern, and withdrawal into solitude, so that it should not give birth to desire even in thought. But as for other faults, interaction with our fellow men is no obstacle; rather it is of the greatest possible use to those who truly desire to get rid of them, because in mixing with others they more often meet with rebuke, and while they are more frequently provoked, the existence of the faults is made evident, and so they are cured with swift remedies.

And to make this clearer not only by a short discussion to the best of my ability, but by Scripture proof as well, gluttony and fornication, though they exist in us naturally (for sometimes they spring up without any incitement from the mind, and simply at the motion and allurement of the flesh) yet if they are to be consummated, must find an external object, and thus take effect only through bodily acts. For every man is tempted of his own lust. Then lust when it has conceived bears sin, and sin when it is consummated begets death. James 1:14-15 For the first Adam could not have fallen a victim to gluttony unless he had had material food at hand, and had used it wrongly, nor could the second Adam be tempted without the enticement of some object, when it was said to Him: If You are the Son of God, command that these stones be made bread. Matthew 4:3 And it is clear to everybody that fornication also is only completed by a bodily act, as God says of this spirit to the blessed Job: And his force is in his loins, and his strength in the navel of his belly. Job 40:16 And so these two faults in particular, which are carried into effect by the aid of the flesh, especially require bodily abstinence as well as spiritual care of the soul; since the determination of the mind is not in itself enough to resist their attacks (as is sometimes the case with anger or gloominess or the other passions, which an effort of the mind alone can overcome without any mortification of the flesh); but bodily chastisement must be used as well, and be carried out by means of fasting and vigils and acts of contrition; and to this must be added change of scene, because since these sins are the results of faults of both mind and body, so they can only be overcome by the united efforts of both. And although the blessed Apostle says generally that all faults are carnal, since he enumerates enmities and anger and heresies among other works of the flesh, Galatians 5:19 yet in order to cure them and to discover their nature more exactly we make a twofold division of them: for we call some of them carnal, and some spiritual. And those we call carnal, which specially have to do with pampering the appetites of the flesh, and with which it is so charmed and satisfied, that sometimes it excites the mind when at rest and even drags it against its will to consent to its desire. Of which the blessed Apostle says: In which also we all walked in time past in the desires of our flesh, fulfilling the will of the flesh and of our thoughts, and were by nature children of wrath even as the rest. Ephesians 2:3 But we call those spiritual which spring only from the impulse of the mind and not merely contribute no pleasure to the flesh, but actually bring on it a weakness that is harmful to it, and only feed a diseased mind with the food of a most miserable pleasure. And therefore these need a single medicine for the heart: but those which are carnal can only be cured, as we said, by a double remedy. Whence it is extremely useful for those who aspire to purity, to begin by withdrawing from themselves the material which feeds these carnal passions, through which opportunity for or recollection of these same desires can arise in a soul that is still affected by the evil. For a complicated disease needs a complicated remedy. For from the body the object and material which would allure it must be withdrawn, for fear lest the lust should endeavour to break out into act; and before the mind we should no less carefully place diligent meditation on Scripture and watchful anxiety and the withdrawal into solitude, lest it should give birth to desire even in thought. But as regards other faults intercourse with our fellows is no obstacle, or rather it is of the greatest possible use, to those who truly desire to get rid of them, because in mixing with others they more often meet with rebuke, and while they are more frequently provoked the existence of the faults is made evident, and so they are cured with speedy remedies.

How our Lord alone was tempted without sin.

How our Lord alone was tempted without sin.

And so our Lord Jesus Christ, though the Apostle declares that He was tempted in all points like we are, is yet said to have been without sin (Hebrews 4:15)—that is, without the infection of this appetite, since He knew nothing of the incitements of carnal lust that we are certain to be troubled by even against our will and without our knowledge. For the archangel describes the manner of His conception this way: "The Holy Ghost shall come upon you and the power of the Most High shall overshadow you: therefore that which shall be born of you shall be called holy, the Son of God" (Luke 1:35).

And so our Lord Jesus Christ, though declared by the Apostle's word to have been tempted in all points like as we are, is yet said to have been without sin, Hebrews 4:15 i.e., without the infection of this appetite, as He knew nothing of incitements of carnal lust, with which we are sure to be troubled even against our will and without our knowledge; for the archangel thus describes the manner of His conception: The Holy Ghost shall come upon you and the power of the Most High shall overshadow you: therefore that which shall be born of you shall be called holy, the Son of God. Luke 1:35

Concerning the manner of the temptation in which our Lord was attacked by the devil.

Of the manner of the temptation in which our Lord was attacked by the devil.

It was fitting that He who possessed the perfect image and likeness of God should Himself be tempted through those passions by which Adam was also tempted while he still retained the unbroken image of God—that is, through gluttony, vainglory, and pride. He was not tempted through those passions in which Adam became entangled and trapped by his own fault after he broke the commandment, when the image and likeness of God was damaged. Adam fell into gluttony when he took the fruit of the forbidden tree, into vainglory when he heard "Your eyes shall be opened," and into pride when he heard "You shall be as gods, knowing good and evil." We read that the Lord our Savior was also tempted by these three sins: with gluttony when the devil said to Him, "Command these stones that they be made bread"; with vainglory when the devil said, "If You are the Son of God cast Yourself down"; with pride when the devil showed Him all the kingdoms of the world and their glory and said, "All this will I give to You if You will fall down and worship me." He did this to teach us by His example how we ought to defeat the tempter when we are attacked along the same lines of temptation as He was. Both the former and the latter are called Adam: one is the first for destruction and death, the other is the first for resurrection and life. Through the one, the whole human race is brought into condemnation; through the other, the whole human race is set free. The one was formed out of raw and unformed earth; the other was born of the Virgin Mary. In His case, though it was fitting that He undergo temptation, it was not necessary that He fail under it. He who had conquered gluttony could not be tempted by fornication, which springs from excess and gluttony as its root—a sin that would not have destroyed even the first Adam unless he had first been deceived by the devil's tricks and fallen victim to passion. Therefore the Son of God is not said to have come absolutely in the flesh of sin, but in the likeness of the flesh of sin. Though His flesh was true and He ate and drank and slept and truly received the nail prints, there was in Him no true sin inherited from the fall, but only something like it. He had no experience of the fiery darts of fleshly lust, which in our case arise even against our will from the constitution of our natures, but He took upon Himself something like this by sharing in our nature. Because He truly fulfilled every function that belongs to us and bore all human weaknesses, He has been considered to have been subject to this feeling also, so that He might appear through these weaknesses to bear in His own flesh the condition even of this fault and sin. Finally, the devil only tempted Him to those sins by which he had deceived the first Adam, reasoning that He as a man would likewise be deceived in other matters if the devil found that He was overcome by those temptations by which he had overthrown His predecessor. But because the devil was defeated in the first encounter, he was not able to bring upon Him the second weakness that had grown from the root of the first fault. He saw that Christ had not even admitted anything from which this weakness might arise, and it was pointless to hope for the fruit of sin from Him, since the devil saw that He in no way received into Himself its seeds or roots. Yet according to Luke, who places last the temptation in which the devil uses the words "If You are the Son of God, cast Yourself down," we can understand this as the feeling of pride. That earlier temptation, which Matthew places third and in which (as the evangelist Luke says) the devil showed Him all the kingdoms of the world in a moment of time and promised them to Him, may be understood as the feeling of covetousness. After His victory over gluttony, the devil did not dare tempt Him to fornication but moved on to covetousness, which he knew to be the root of all evils. When defeated again in this, he did not dare attack Him with any of those sins that follow, which (as he well knew) spring from this as a root and source. So he moved on to the last passion, namely pride, by which he knew that those who are perfect and have overcome all other sins can be affected, and through which he remembered that he himself in his character as Lucifer, and many others too, had fallen from their heavenly state without temptation from any of the preceding passions. In this order that we have mentioned, which is the one given by the evangelist Luke, there is an exact agreement between the allurements and forms of the temptations by which that most cunning enemy attacked both the first and the second Adam. To the one he said, "Your eyes shall be opened"; to the other he showed all the kingdoms of the world and their glory. In the one case he said, "You shall be as gods"; in the other, "If You are the Son of God."

For it was right that He who was in possession of the perfect image and likeness of God should be Himself tempted through those passions, through which Adam also was tempted while he still retained the image of God unbroken, that is, through gluttony, vainglory, pride; and not through those in which he was by his own fault entangled and involved after the transgression of the commandment, when the image and likeness of God was marred. For it was gluttony through which he took the fruit of the forbidden tree, vainglory through which it was said Your eyes shall be opened, and pride through which it was said You shall be as gods, knowing good and evil. Genesis 3:5 With these three sins then we read that the Lord our Saviour was also tempted; with gluttony when the devil said to Him: Command these stones that they be made bread: with vainglory: If You are the Son of God cast Yourself down: with pride, when he showed him all the kingdoms of the world and the glory of them and said: All this will I give to You if You will fall down and worship me: in order that He might by His example teach us how we ought to vanquish the tempter when we are attacked on the same lines of temptation as He was. And so both the former and the latter are spoken of as Adam; the one being the first for destruction and death, and the other the first for resurrection and life. Through the one the whole race of mankind is brought into condemnation, through the other the whole race of mankind is set free. The one was fashioned out of raw and unformed earth, the other was born of the Virgin Mary. In His case then though it was fitting that He should undergo temptation, yet it was not necessary that He should fail under it. Nor could He who had vanquished gluttony be tempted by fornication, which springs from superfluity and gluttony as its root, with which even the first Adam would not have been destroyed unless before its birth he had been deceived by the wiles of the devil and fallen a victim to passion. And therefore the Son of God is not said absolutely to have come in the flesh of sin, but in the likeness of the flesh of sin, because though His was true flesh and He ate and drank and slept, and truly received the prints of the nails, there was in Him no true sin inherited from the fall, but only what was something like it. For He had no experience of the fiery darts of carnal lust, which in our case arise even against our will, from the constitution of our natures, but He took upon Him something like this, by sharing in our nature. For as He truly fulfilled every function which belongs to us, and bore all human infirmities, He has consequently been considered to have been subject to this feeling also, that He might appear through these infirmities to bear in His own flesh the state even of this fault and sin. Lastly the devil only tempted Him to those sins, by which he had deceived the first Adam, inferring that He as man would similarly be deceived in other matters if he found that He was overcome by those temptations by which he had overthrown His predecessor. But as he was overthrown in the first encounter he was not able to bring upon Him the second infirmity which had shot up as from the root of the first fault. For he saw that He had not even admitted anything from which this infirmity might take its rise, and it was idle to hope for the fruit of sin from Him, as he saw that He in no sort of way received into Himself seeds or roots of it. Yet according to Luke, who places last that temptation in which he uses the words If You are the Son of God, cast Yourself down, Luke 4:9 we can understand this of the feeling of pride, so that that earlier one, which Matthew places third, in which, as Luke the evangelist says, the devil showed Him all the kingdoms of the world in a moment of time and promised them to Him, may be taken of the feeling of covetousness, because after His victory over gluttony, he did not venture to tempt Him to fornication, but passed on to covetousness, which he knew to be the root of all evils, 1 Timothy 6:10 and when again vanquished in this, he did not dare attack Him with any of those sins which follow, which, as he knew full well, spring from this as a root and source; and so he passed on to the last passion; viz., pride, by which he knew that those who are perfect and have overcome all other sins, can be affected, and owing to which he remembered that he himself in his character of Lucifer, and many others too, had fallen from their heavenly estate, without temptation from any of the preceding passions. In this order then which we have mentioned, which is the one given by the evangelist Luke, there is an exact agreement between the allurements and forms of the temptations by which that most crafty foe attacked both the first and the second Adam. For to the one he said Your eyes shall be opened; to the other he showed all the kingdoms of the world and the glory of them. In the one case he said You shall be as gods; in the other, If You are the Son of God.

How vainglory and pride can be fully realized without any help from the body.

How vainglory and pride can be consummated without any assistance from the body.

And to continue in the order we proposed with our account of how the other passions act (our analysis of which had to be interrupted by this account of gluttony and the Lord's temptation), vainglory and pride can be fully realized even without the slightest assistance from the body. For in what way do these passions need any action of the flesh, when they bring complete destruction on the soul they capture simply through its consent and desire to gain praise and glory from men? Or what bodily act was involved in that ancient pride in the case of the above-mentioned Lucifer, since he only conceived it in his heart and mind, as the prophet tells us: "Who said in your heart: I will ascend into heaven, I will set my throne above the stars of God. I will ascend above the heights of the clouds, I will be like the most High" (Isaiah 14:13-14)? And just as he had no one to stir him up to this pride, so his thoughts alone were the authors of the sin when complete and of his eternal fall, especially since no exercise of the dominion he aimed at actually followed.

And to go on in the order which we proposed, with our account of the way in which the other passions act (our analysis of which was obliged to be interrupted by this account of gluttony and of the Lord's temptation) vainglory and pride can be consummated even without the slightest assistance from the body. For in what way do those passions need any action of the flesh, which bring ample destruction on the soul they take captive simply by its assent and wish to gain praise and glory from men? Or what act on the part of the body was there in that pride of old in the case of the above mentioned Lucifer; as he only conceived it in his heart and mind, as the prophet tells us: Who said in your heart: I will ascend into heaven, I will set my throne above the stars of God. I will ascend above the heights of the clouds, I will be like the most High. Isaiah 14:13-14 And just as he had no one to stir him up to this pride, so his thoughts alone were the authors of the sin when complete and of his eternal fall; especially as no exercise of the dominion at which he aimed followed.

Of covetousness, which is something outside our nature, and of the difference between it and those faults which are natural to us.

Of covetousness, which is something outside our nature, and of the difference between it and those faults which are natural to us.

Covetousness and anger, though they differ in character (since the former is something outside our nature while the latter seems to have its seed planted within us), arise in the same way, as they usually find their reasons for being stirred up in something external to us. Often men who are still quite weak complain that they have fallen into these sins through irritation and the provocation of others, and are driven headlong into the passions of anger and covetousness by other people's provocation. But we can clearly see that covetousness is something outside our nature from this: it is proven not to have its first starting point inside us, nor does it originate in what contributes to keeping body and soul together and to the existence of life. For clearly nothing belongs to the actual needs and necessities of our common life except our daily food and drink. But everything else, however much zeal and care we use to preserve it, is shown by life's needs themselves to be something distinct from human wants. And so this temptation, being something outside our nature, only attacks monks who are lukewarm and built on a bad foundation, whereas those temptations which are natural to us do not stop troubling even the best monks and those who live in solitude. This is shown to be so true that we find there are some nations who are completely free from this passion of covetousness, because they have never through use and custom taken this fault and weakness into themselves. And we believe that the old world before the flood was ignorant of the madness of this desire for long ages. And in the case of each one of us who makes a thorough renunciation of the world, we know that it is rooted out without any difficulty, if a man gives up all his property and seeks the monastic discipline in such a way as not to allow himself to keep a single coin. And we can find thousands of men to witness to this, who in a single moment have given up all their property and have so completely eradicated this passion as not to be troubled by it in the slightest degree afterward, though all their life long they have to fight against gluttony and cannot be safe from it without striving with the utmost watchfulness of heart and bodily abstinence.

Covetousness and anger, although they are not of the same character (for the former is something outside our nature, while the latter seems to have as it were its seed plot within us) yet they spring up in the same way, as in most instances they find the reasons for their being stirred in something outside of us. For often men who are still rather weak complain that they have fallen into these sins through irritation and the instigation of others, and are plunged headlong into the passions of anger and covetousness by the provocation of other people. But that covetousness is something outside our nature, we can clearly see from this; viz., that it is proved not to have its first starting point inside us, nor does it originate in what contributes to keeping body and soul together, and to the existence of life. For it is plain that nothing belongs to the actual needs and necessities of our common life except our daily meat and drink: but everything else, with whatever zeal and care we preserve it, is shown to be something distinct from the wants of man by the needs of life itself. And so this temptation, as being something outside our nature, only attacks those monks who are but lukewarm and built on a bad foundation, whereas those which are natural to us do not cease from troubling even the best of monks and those who dwell in solitude. And so far is this shown to be true, that we find that there are some nations who are altogether free from this passion of covetousness, because they have never by use and custom received into themselves this fault and infirmity. And we believe that the old world before the flood was for long ages ignorant of the madness of this desire. And in the case of each one of us who makes his renunciation of the world a thorough one, we know that it is extirpated without any difficulty, if, that is, a man gives up all his property, and seeks the monastic discipline in such a way as not to allow himself to keep a single farthing. And we can find thousands of men to bear witness to this, who in a single moment have given up all their property, and have so thoroughly eradicated this passion as not to be in the slightest degree troubled by it afterwards, though all their life long they have to fight against gluttony, and cannot be safe from it without striving with the utmost watchfulness of heart and bodily abstinence.

How dejection and accidie generally arise without any external provocation, unlike other faults.

How dejection and accidie generally arise without any external provocation, as in the case of other faults.

Dejection and accidie generally arise without any external provocation, just like the other faults we have been discussing. We know very well that they often trouble hermits and those who have settled in the desert without any contact with other people, and they do so in the most distressing way. Anyone who has lived in the desert and experienced the struggles of the inner man can easily verify this truth through personal experience.

Dejection and accidie generally arise without any external provocation, like those others of which we have been speaking: for we are well aware that they often harass solitaries, and those who have settled themselves in the desert without any intercourse with other men, and this in the most distressing way. And the truth of this any one who has lived in the desert and made trial of the conflicts of the inner man, can easily prove by experience.

How six of these faults are related, and the two that differ from them are akin to one another.

How six of these faults are related, and the two which differ from them are akin to one another.

Of these eight faults, although they differ in their origin and in how they affect us, the first six—gluttony, fornication, covetousness, anger, dejection, and accidie—have a kind of connection with each other and are linked together like a chain, so that any excess of one creates a starting point for the next. From an excess of gluttony, fornication is sure to spring; from fornication, covetousness; from covetousness, anger; from anger, dejection; and from dejection, accidie. Therefore we must fight against them in the same way and with the same methods. Having overcome one, we should always enter the struggle against the next. A tall and spreading tree of a harmful kind will more easily wither if the roots it depends on are first exposed or cut. A dangerous pond of water will dry up at once if the spring and flowing channel that produce it are carefully stopped up. Therefore, to overcome accidie, you must first get the better of dejection. To get rid of dejection, anger must first be expelled. To quell anger, covetousness must be trampled underfoot. To root out covetousness, fornication must be checked. And to destroy fornication, you must discipline the sin of gluttony. But the two remaining faults—vainglory and pride—are connected together in a somewhat similar way to the others we have mentioned, so that the growth of one creates a starting point for the other (for an excess of vainglory produces an incentive to pride). However, they are altogether different from the first six faults and are not joined in the same category with them, since not only is there no opportunity given for them to spring up from these, but they are actually aroused in an entirely different way and manner. When the first six have been eradicated, these latter flourish more vigorously, and from the death of the others they shoot forth and grow up all the stronger. Therefore we are attacked by these two faults in quite a different way. We fall into each of those six faults at the moment we have been overcome by the ones that preceded them, but into these two we are in danger of falling when we have proved victorious, and especially after some splendid triumph. In the cases of all the faults, just as they spring up from the growth of those that precede them, so they are eradicated by getting rid of the earlier ones. In this way, for pride to be driven out, vainglory must be stifled. And so, if we always overcome the earlier ones, the later ones will be checked. Through the extermination of those that lead the way, the rest of our passions will die down without difficulty. And though these eight faults we have spoken of are connected and joined together in the way we have shown, they may be more precisely divided into four groups and subdivisions. For to gluttony, fornication is linked by a special tie; to covetousness, anger; to dejection, accidie; and to vainglory, pride is closely allied.

Of these eight faults then, although they are different in their origin and in their way of affecting us, yet the six former; viz., gluttony, fornication, covetousness, anger, dejection, accidie, have a sort of connection with each other, and are, so to speak, linked together in a chain, so that any excess of the one forms a starting point for the next. For from superfluity of gluttony fornication is sure to spring, and from fornication covetousness, from covetousness anger, from anger, dejection, and from dejection, accidie. And so we must fight against them in the same way, and with the same methods: and having overcome one, we ought always to enter the lists against the next. For a tall and spreading tree of a noxious kind will the more easily be made to wither if the roots on which it depends have first been laid bare or cut; and a pond of water which is dangerous will be dried up at once if the spring and flowing channel which produce it are carefully stopped up. Wherefore in order to overcome accidie, you must first get the better of dejection: in order to get rid of dejection, anger must first be expelled: in order to quell anger, covetousness must be trampled under foot: in order to root out covetousness, fornication must be checked: and in order to destroy fornication, you must chastise the sin of gluttony. But the two remaining faults; viz., vainglory and pride, are connected together in a somewhat similar way as the others of which we have spoken, so that the growth of the one makes a starting point for the other (for superfluity of vainglory produces an incentive to pride); but they are altogether different from the six former faults, and are not joined in the same category with them, since not only is there no opportunity given for them to spring up from these, but they are actually aroused in an entirely different way and manner. For when these others have been eradicated these latter flourish the more vigorously, and from the death of the others they shoot forth and grow up all the stronger: and therefore we are attacked by these two faults in quite a different way. For we fall into each one of those six faults at the moment when we have been overcome by the ones that went before them; but into these two we are in danger of falling when we have proved victorious, and above all after some splendid triumph. In the cases then of all faults just as they spring up from the growth of those that go before them, so are they eradicated by getting rid of the earlier ones. And in this way in order that pride may be driven out vainglory must be stifled, and so if we always overcome the earlier ones, the later ones will be checked; and through the extermination of those that lead the way, the rest of our passions will die down without difficulty. And though these eight faults of which we have spoken are connected and joined together in the way which we have shown, yet they may be more exactly divided into four groups and sub-divisions. For to gluttony fornication is linked by a special tie: to covetousness anger, to dejection accidie, and to vainglory pride is closely allied.

Of the origin and nature of each of these faults.

Of the origin and character of each of these faults.

And now, to speak about each kind of fault separately: there are three types of gluttony: (1) that which drives a monk to eat before the proper and established times; (2) that which cares about filling the belly and stuffing it with all kinds of food; and (3) that which seeks out fancy and delicious foods. These three types give a monk considerable trouble unless he tries to free himself from all of them with the same care and attention. For just as one should never dare to break one's fast before the right time, so we must completely avoid all greediness in eating and the selection and elaborate preparation of our food. From these three causes different but extremely dangerous conditions of the soul arise. From the first comes dislike of the monastery, and from that grows disgust and intolerance of the life there, and this is sure to be soon followed by withdrawal and quick departure from it. By the second, the fiery darts of luxury and lust are kindled. The third also weaves the entangling meshes of covetousness as nets for its prisoners, and constantly prevents monks from following the perfect self-denial of Christ. When there are traces of this passion in us, we can recognize them by this: if we are invited to dine by one of the brothers, we are not content to eat our food with the seasoning he has prepared and offers us, but take the inexcusable liberty of asking to have something else poured over it or added to it, which we should never do for three reasons: (1) because the monastic mind ought always to be accustomed to practicing endurance and abstinence, and like the Apostle, to learn to be content in whatever state he is (Philippians 4:11). For one who is upset by taking an unpleasant bite once in a while, and who cannot even for a short time overcome his delicate appetite, will never succeed in controlling the hidden and more important desires of the body; (2) because it sometimes happens that at the time our host does not have that particular thing we ask for, and we make him feel ashamed of the scarcity and emptiness of his table by exposing his poverty, which he would rather have known only to God; (3) because sometimes other people do not care for the seasoning we ask for, and so it turns out that we are annoying most of them while focused on satisfying the desires of our own taste. And for this reason we must by all means avoid such liberty. There are three types of fornication: (1) that which is accomplished by sexual intercourse; (2) that which takes place without touching a woman, for which we read that Onan the son of the patriarch Judah was struck down by the Lord, and which is called by Scripture uncleanness, of which the Apostle says: But I say to the unmarried and to widows, that it is good for them if they remain even as I. But if they do not have self-control, let them marry, for it is better to marry than to burn (1 Corinthians 7:8-9); (3) that which is conceived in heart and mind, of which the Lord says in the gospel: Whoever looks on a woman to lust after her has already committed adultery with her in his heart (Matthew 5:28). And these three kinds the blessed Apostle tells us must be stamped out in one and the same way. Mortify, he says, your members which are upon the earth: fornication, uncleanness, lust, etc. (Colossians 3:5). And again of two of them he says to the Ephesians: Let fornication and uncleanness not even be named among you; and once more: But know this, that no fornicator or unclean person, or covetous person who is an idolater, has inheritance in the kingdom of Christ and of God (Ephesians 5:3-5). And just as these three must be avoided by us with equal care, so they one and all shut us out and exclude us equally from the kingdom of Christ. There are three kinds of covetousness: (1) that which prevents those renouncing the world from allowing themselves to be stripped of their goods and property; (2) that which draws us to take back with excessive eagerness the possession of those things we have given away and distributed to the poor; (3) that which leads a man to desire and acquire what he never previously possessed. There are three kinds of anger: one which rages within, which is called in Greek thymos; another which breaks out in word and deed and action, which they call orge, of which the Apostle speaks, saying: But now you also put aside all anger and indignation (Colossians 3:8); the third, which is not like those in boiling over and being finished within an hour, but which lasts for days and long periods, which is called menis. And all these three must be condemned by us with equal horror. There are two kinds of dejection: one, that which springs up when anger has died down, or is the result of some loss we have suffered or of some purpose which has been blocked and frustrated; the other, that which comes from unreasonable anxiety of mind or from despair. There are two kinds of accidie: one which sends those affected by it to sleep; the other which makes them abandon their cell and flee away. Although vainglory takes various forms and shapes and is divided into different classes, there are two main kinds: (1) when we are puffed up about bodily things and visible things, and (2) when we are inflamed with the desire for vain praise for spiritual and unseen things.

And now, to speak about each kind of fault separately: of gluttony there are three sorts: (1) that which drives a monk to eat before the proper and stated times; (2) that which cares about filling the belly and gorging it with all kinds of food, and (3) that which is on the lookout for dainties and delicacies. And these three sorts give a monk no little trouble, unless he tries to free himself from all of them with the same care and scrupulousness. For just as one should never venture to break one's fast before the right time so we must utterly avoid all greediness in eating, and the choice and dainty preparation of our food: for from these three causes different but extremely dangerous conditions of the soul arise. For from the first there springs up dislike of the monastery, and thence there grows up disgust and intolerance of the life there, and this is sure to be soon followed by withdrawal and speedy departure from it. By the second there are kindled the fiery darts of luxury and lasciviousness. The third also weaves the entangling meshes of covetousness for the nets of its prisoners, and ever hinders monks from following the perfect self-abnegation of Christ. And when there are traces of this passion in us we can recognize them by this; viz., if we are kept to dine by one of the brethren we are not content to eat our food with the relish which he has prepared and offers to us, but take the unpardonable liberty of asking to have something else poured over it or added to it, a thing which we should never do for three reasons: (1) because the monastic mind ought always to be accustomed to practise endurance and abstinence, and like the Apostle, to learn to be content in whatever state he is. Philippians 4:11 For one who is upset by taking an unsavoury morsel once and in a way, and who cannot even for a short time overcome the delicacy of his appetite will never succeed in curbing the secret and more important desires of the body; (2) because it sometimes happens that at the time our host is out of that particular thing which we ask for, and we make him feel ashamed of the wants and bareness of his table, by exposing his poverty which he would rather was only known to God; (3) because sometimes other people do not care about the relish which we ask for, and so it turns out that we are annoying most of them while intent on satisfying the desires of our own palate. And on this account we must by all means avoid such a liberty. Of fornication there are three sorts: (1) that which is accomplished by sexual intercourse; (2) that which takes place without touching a woman, for which we read that Onan the son of the patriarch Judah was smitten by the Lord; and which is termed by Scripture uncleanness: of which the Apostle says: But I say to the unmarried and to widows, that it is good for them if they abide even as I. But if they do not contain let them marry: for it is better to marry than to burn; 1 Corinthians 7:8-9 (3) that which is conceived in heart and mind, of which the Lord says in the gospel: Whosoever looks on a woman to lust after her has already committed adultery with her in his heart. Matthew 5:28 And these three kinds the blessed Apostle tells us must be stamped out in one and the same way. Mortify, says he, your members which are upon the earth, fornication, uncleanness, lust, etc. Colossians 3:5 And again of two of them he says to the Ephesians: Let fornication and uncleanness be not so much as named among you: and once more: But know this that no fornicator or unclean person, or covetous person who is an idolater has inheritance in the kingdom of Christ and of God. Ephesians 5:3-5 And just as these three must be avoided by us with equal care, so they one and all shut us out and exclude us equally from the kingdom of Christ. Of covetousness there are three kinds: (1) That which hinders renunciants from allowing themselves of be stripped of their goods and property; (2) that which draws us to resume with excessive eagerness the possession of those things which we have given away and distributed to the poor; (3) that which leads a man to covet and procure what he never previously possessed. Of anger there are three kinds: one which rages within, which is called in Greek θυμός; another which breaks out in word and deed and action, which they term ὀργή: of which the Apostle speaks, saying But now do ye lay aside all anger and indignation; Colossians 3:8 the third, which is not like those in boiling over and being done with in an hour, but which lasts for days and long periods, which is called μῆνις. And all these three must be condemned by us with equal horror. Of dejection there are two kinds: one, that which springs up when anger has died down, or is the result of some loss we have incurred or of some purpose which has been hindered and interfered with; the other, that which comes from unreasonable anxiety of mind or from despair. Of accidie there are two kinds: one of which sends those affected by it to sleep; while the other makes them forsake their cell and flee away. Of vainglory, although it takes various forms and shapes, and is divided into different classes, yet there are two main kinds: (1) when we are puffed up about carnal things and things visible, and (2) when we are inflamed with the desire of vain praise for things spiritual and unseen.

How Vainglory May Be Useful to Us

How vainglory may be useful to us.

But in one matter vainglory is found to be useful for beginners—I mean for those who are still troubled by carnal sins. For example, when they are troubled by the spirit of fornication, they might think about the dignity of the priesthood or their reputation among all people, by which they are considered saints and pure. With these thoughts they repel the unclean suggestions of lust, considering them base and at least unworthy of their rank and reputation. In this way, by means of a smaller evil they overcome a greater one. For it is better for a person to be troubled by the sin of vainglory than to fall into the desire for fornication, from which they either cannot recover at all or can do so only with great difficulty once they have fallen. This thought is admirably expressed by one of the prophets speaking in the person of God: "For My name's sake I will remove My wrath afar off, and with My praise I will bridle you lest you should perish" (Isaiah 48:9). In other words, while you are held back by the praises of vainglory, you cannot possibly rush into the depths of hell or plunge irrevocably into deadly sins. We need not be surprised that this passion can stop someone from rushing into the sin of fornication, since it has been proven by many examples that once a person is affected by its poison and plague, it makes them utterly tireless, so that they scarcely feel a fast of even two or three days. We have often known people living in this desert who confess that when their home was in the monasteries of Syria they could easily go for five days without food, while now they are so overcome with hunger even by the third hour that they can scarcely keep their daily fast until the ninth hour. On this subject there is a very pointed answer from Abbot Macarius to someone who asked him why he was troubled with hunger as early as the third hour in the desert, when in the monastery he had often scorned food for a whole week without feeling hungry. "Because," he said, "here there is nobody to see your fast and feed and support you with their praise of you, but there you grew fat on the notice of others and the food of vainglory." Regarding the way in which, as we said, the sin of fornication is prevented by an attack of vainglory, there is an excellent and significant figure in the book of Kings. When the children of Israel had been taken captive by Necho, King of Egypt, Nebuchadnezzar, King of Assyria, came up and brought them back from the borders of Egypt to their own country—not to restore them to their former liberty and their native land, but intending to carry them off to his own land and transport them to a country even more distant than the land of Egypt where they had been prisoners. This illustration applies exactly to the case before us. For though there is less harm in yielding to the sin of vainglory than to fornication, it is more difficult to escape from the dominion of vainglory. For somehow the prisoner who is carried off to a greater distance will have more difficulty returning to his native land and the freedom of his fathers, and the prophet's rebuke will deservedly be aimed at him: "Why have you grown old in a strange country?" (Baruch 3:11). A person is rightly said to have grown old in a strange country if they have not broken up the ground of their faults. There are two kinds of pride: (1) carnal, and (2) spiritual, which is worse. For it especially attacks those who are seen to have made progress in some good qualities.

But in one matter vainglory is found to be a useful thing for beginners. I mean by those who are still troubled by carnal sins, as for instance, if, when they are troubled by the spirit of fornication, they formed an idea of the dignity of the priesthood, or of reputation among all men, by which they may be thought saints and immaculate: and so with these considerations they repell the unclean suggestions of lust, as deeming them base and at least unworthy of their rank and reputation; and so by means of a smaller evil they overcome a greater one. For it is better for a man to be troubled by the sin of vainglory than for him to fall into the desire for fornication, from which he either cannot recover at all or only with great difficulty after he has fallen. And this thought is admirably expressed by one of the prophets speaking in the person of God, and saying: For My name's sake I will remove My wrath afar off: and with My praise I will bridle you lest you should perish, Isaiah 48:9 i.e., while you are enchained by the praises of vainglory, you cannot possibly rush on into the depths of hell, or plunge irrevocably into the commission of deadly sins. Nor need we wonder that this passion has the power of checking anyone from rushing into the sin of fornication, since it has been again and again proved by many examples that when once a man has been affected by its poison and plague, it makes him utterly indefatigable, so that he scarcely feels a fast of even two or three days. And we have often known some who are living in this desert, confessing that when their home was in the monasteries of Syria they could without difficulty go for five days without food, while now they are so overcome with hunger even by the third hour, that they can scarcely keep on their daily fast to the ninth hour. And on this subject there is a very neat answer of Abbot Macarius to one who asked him why he was troubled with hunger as early as the third hour in the desert, when in the monastery he had often scorned food for a whole week, without feeling hungry. Because, said he, here there is nobody to see your fast, and feed and support you with his praise of you: but there you grew fat on the notice of others and the food of vainglory. And of the way in which, as we said, the sin of fornication is prevented by an attack of vainglory, there is an excellent and significant figure in the book of Kings, where, when the children of Israel had been taken captive by Necho, King of Egypt, Nebuchadnezzar, King of Assyria, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of vainglory than to fornication, yet it is more difficult to escape from the dominion of vainglory. For somehow or other the prisoner who is carried off to a greater distance, will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet's rebuke will be deservedly aimed at him: Wherefore are you grown old in a strange country? Baruch 3:11 since a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his faults. Of pride there are two kinds: (1) carnal, and (2) spiritual, which is the worse. For it especially attacks those who are seen to have made progress in some good qualities.

Of the different ways in which all these faults assault us.

Of the different ways in which all these faults assault us.

Although these eight faults trouble all kinds of people, they do not attack everyone in the same way. In one person the spirit of fornication holds the chief place, while wrath runs roughshod over another. Vainglory claims dominion over another person, and pride holds the field in yet another. And though it is clear that we are all attacked by all of them, the difficulties come to each of us in very different ways and manners.

Although then these eight faults trouble all sorts of men, yet they do not attack them all in the same way. For in one man the spirit of fornication holds the chief place: wrath rides rough shod over another: over another vainglory claims dominion: in an other pride holds the field: and though it is clear that we are all attacked by all of them, yet the difficulties come to each of us in very different ways and manners.

When our faults attack us, we must enter into a struggle against them.

Of the struggle into which we must enter against our faults, when they attack us.

Therefore we must engage with these faults in such a way that each person should identify his dominant sin and direct his main attack against it, focusing all his care and mental vigilance to guard against its assault, aiming against it the daily weapons of fasting, and constantly hurling against it the steady arrows of sighs and groans from the heart, and employing against it the labors of night vigils and mental meditation, and further pouring out to God constant tears and prayers and continually and specifically praying to be delivered from its attack. For it is impossible for a person to win a victory over any kind of passion unless he has first clearly understood that he cannot possibly gain victory in the struggle against it by his own strength and efforts, although in order to be made pure he must persist night and day in the utmost care and watchfulness. And even when he feels that he has rid himself of this fault, he should still search the innermost depths of his heart with the same purpose, and identify the worst fault he can see among those still remaining there, and bring all the forces of the Spirit to bear against it in particular, and so by always overcoming the stronger passions, he will gain a quick and easy victory over the rest, because through a series of triumphs the soul is made more vigorous, and the fact that the next conflict is with weaker passion ensures him readier success in the struggle. This is generally the case with those who are accustomed to face all kinds of wild beasts in the presence of the kings of this world for the sake of rewards—a kind of spectacle which is generally called pancarpus. Such men, I say, direct their first assault against whatever beasts they see to be the strongest and fiercest, and when they have killed these, they can more easily overcome the remaining ones, which are not so terrible and powerful. So too, by always overcoming the stronger passions, as weaker ones take their place, a complete victory will be secured for us without any risk. Nor should we imagine that if someone grapples with one fault in particular and seems too careless about guarding against the attacks of others, he will be easily wounded by a sudden assault, for this cannot possibly happen. For when a person is eager to cleanse his heart and has steeled his heart's resolve against the attack of any one fault, it is impossible for him not to have a general fear of all other faults as well and take similar care of them. For if a person makes himself unworthy of the prize of purity by contaminating himself with other faults, how can he possibly succeed in gaining victory over that one passion from which he longs to be freed? But when the main purpose of our heart has singled out one passion as the special object of its attack, we shall pray about it more earnestly, and with special anxiety and fervor shall entreat that we may be more especially on our guard against it and so succeed in gaining a speedy victory. For the giver of the law himself teaches us that we ought to follow this plan in our conflicts and not to trust in our own power, as he says: You shall not fear them because the Lord your God is in the midst of you, a God mighty and terrible: He will consume these nations in your sight little by little and by degrees. You will not be able to destroy them altogether, lest perhaps the beasts of the earth should increase upon you. But the Lord your God shall deliver them in your sight and shall slay them until they be utterly destroyed.

Wherefore we must enter the lists against these faults in such a way that every one should discover his besetting sin, and direct his main attack against it, directing all his care and watchfulness of mind to guard against its assault, directing against it daily the weapons of fasting, and at all times hurling against it the constant darts of sighs and groanings from the heart, and employing against it the labours of vigils and the meditation of the heart, and further pouring forth to God constant tears and prayers and continually and expressly praying to be delivered from its attack. For it is impossible for a man to win a triumph over any kind of passion, unless he has first clearly understood that he cannot possibly gain the victory in the struggle with it by his own strength and efforts, although in order that he may be rendered pure he must night and day persist in the utmost care and watchfulness. And even when he feels that he has got rid of this fault, he should still search the inmost recesses of his heart with the same purpose, and single out the worst fault which he can see among those still there, and bring all the forces of the Spirit to bear against it in particular, and so by always overcoming the stronger passions, he will gain a quick and easy victory over the rest, because by a course of triumphs the soul is made more vigorous, and the fact that the next conflict is with weaker passion insures him a readier success in the struggle: as is generally the case with those who are wont to face all kinds of wild beasts in the presence of the kings of this world, out of consideration for the rewards — a kind of spectacle which is generally called pancarpus. Such men, I say, direct their first assault against whatever beasts they see to be the strongest and fiercest, and when they have dispatched these, then they can more easily lay low the remaining ones, which are not so terrible and powerful. So too, by always overcoming the stronger passions, as weaker ones take their place, a perfect victory will be secured for us without any risk. Nor need we imagine that if any one grapples with one fault in particular, and seems too careless about guarding against the attacks of others, he will be easily wounded by a sudden assault, for this cannot possibly happen. For where a man is anxious to cleanse his heart, and has steeled his heart's purpose against the attack of any one fault, it is impossible for him not to have a general dread of all other faults as well, and take similar care of them. For if a man renders himself unworthy of the prize of purity by contaminating himself with other faults, how can he possibly succeed in gaining the victory over that one passion from which he is longing to be freed? But when the main purpose of our heart has singled out one passion as the special object of its attack, we shall pray about it more earnestly, and with special anxiety and fervour shall entreat that we may be more especially on our guard against it and so succeed in gaining a speedy victory. For the giver of the law himself teaches us that we ought to follow this plan in our conflicts and not to trust in our own power; as he says: You shall not fear them because the Lord your God is in the midst of you, a God mighty and terrible: He will consume these nations in your sight little by little and by degrees. You will not be able to destroy them altogether: lest perhaps the beasts of the earth should increase upon you. But the Lord your God shall deliver them in your sight; and shall slay them until they be utterly destroyed. Deuteronomy 7:21-23

How we can do nothing against our faults without God's help, and how we should not become proud when we overcome them.

How we can do nothing against our faults without the help of God, and how we should not be puffed up by victories over them.

Scripture also warns us not to become prideful when we defeat our sins. It says, "After you have eaten and are full, built fine houses and lived in them, acquired herds of cattle and flocks of sheep, and plenty of gold and silver and all things, do not let your heart become proud so that you forget the Lord your God, who brought you out of the land of Egypt, out of the house of slavery, and who led you through the great and terrible wilderness" (Deuteronomy 8:12-15). Solomon also says in Proverbs, "When your enemy falls, do not rejoice, and when he is ruined, do not be glad, lest the Lord see it and it displease Him, and He turn His wrath away from him." In other words, God might see your pride and stop attacking your enemy, and then you would be abandoned by Him and troubled again by the very passion you had previously conquered through God's grace. The prophet would not have prayed, "Do not hand over to beasts, O Lord, the soul that confesses to You," unless he knew that some people, because of their pride, were given back over to the faults they had conquered, so that they might be humbled. Therefore, it is good for us to learn both from actual experience and from countless Scripture passages that we cannot possibly overcome such powerful enemies by our own strength, and that we need God's help alone. We must always credit all our daily victories entirely to God Himself. The Lord instructs us through Moses on this very point: "Do not say in your heart, when the Lord your God has destroyed them before you, 'The Lord has brought me in to possess this land because of my righteousness,' when in fact these nations are being destroyed because of their wickedness. It is not because of your righteousness and the uprightness of your heart that you are going in to possess their lands, but because they have done wickedly, they are being destroyed as you arrive" (Deuteronomy 9:4-5). What could be said more clearly against that arrogant notion of ours in which we want to credit everything we do to our own free will and our own efforts? "Do not say in your heart," Scripture tells us, "when the Lord your God has destroyed them before you, 'The Lord has brought me in to possess this land because of my righteousness.'" To those who have eyes to see and ears to hear, doesn't this plainly say: When your struggle against bodily sins goes well and you see that you are free from their filth and from worldly ways, do not become proud because of your success and victory and attribute it to your own power and wisdom. Do not think that you have won the victory over spiritual wickedness and bodily sins through your own efforts, energy, and free will. There is no doubt that you could not possibly have succeeded in any of this unless you had been strengthened and protected by the Lord's help.

And that we ought not to be puffed up by victories over them he likewise charges us; saying, Lest after you have eaten and art filled, hast built goodly houses and dwelt in them, and shall have herds of oxen and flocks of sheep, and plenty of gold and of silver, and of all things, your heart be lifted up and you remember not the Lord your God, who brought you out of the land of Egypt, out of the house of bondage; and was your leader in the great and terrible wilderness. Deuteronomy 8:12-15 Solomon also says in Proverbs: When your enemy shall fall be not glad, and in his ruin be not lifted up, lest the Lord see and it displease Him, and He turn away His wrath from him, i.e., lest He see your pride of heart, and cease from attacking him, and you begin to be forsaken by Him and so once more to be troubled by that passion which by God's grace you had previously overcome. For the prophet would not have prayed in these words, Deliver not up to beasts, O Lord, the soul that confesses to You, unless he had known that because of their pride of heart some were given over again to those faults which they had overcome, in order that they might be humbled. Wherefore it is well for us both to be certified by actual experience, and also to be instructed by countless passages of Scripture, that we cannot possibly overcome such mighty foes in our own strength, and unless supported by the aid of God alone; and that we ought always to refer the whole of our victory each day to God Himself, as the Lord Himself also gives us instruction by Moses on this very point: Say not in your heart when the Lord your God shall have destroyed them in your sight: For my righteousness has the Lord brought me in to possess this land, whereas these nations are destroyed for their wickedness. For it is not for your righteousness, and the uprightness of your heart, that you shall go in to possess their lands: but because they have done wickedly they are destroyed at your coming in. Deuteronomy 9:4-5 I ask what could be said clearer in opposition to that impious notion and impertinence of ours, in which we want to ascribe everything that we do to our own free will and our own exertions? Say not, he tells us, in your heart, when the Lord your God shall have destroyed them in your sight: For my righteousness the Lord has brought me in to possess this land. To those who have their eyes opened and their ears ready to hearken does not this plainly say: When your struggle with carnal faults has gone well for you, and you see that you are free from the filth of them, and from the fashions of this world, do not be puffed up by the success of the conflict and victory and ascribe it to your own power and wisdom, nor fancy that you have gained the victory over spiritual wickedness and carnal sins through your own exertions and energy, and free will? For there is no doubt that in all this you could not possibly have succeeded, unless you had been fortified and protected by the help of the Lord.

Concerning the meaning of the seven nations whose lands Israel took possession of, and the reason why they are sometimes spoken of as seven, and sometimes as many more.

Of the meaning of the seven nations of whose lands Israel took possession, and the reason why they are sometimes spoken of as seven, and sometimes as many.

These are the seven nations whose lands the Lord promised to give to the children of Israel when they came out of Egypt. Everything that happened to them, as the Apostle says, happened as a figure, and we ought to take it as written for our correction. For we read: When the Lord your God brings you into the land you are going to possess, and destroys many nations before you—the Hittite, the Girgashites, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, seven nations much more numerous and much stronger than you—and the Lord your God delivers them to you, you shall utterly destroy them. The reason they are said to be much more numerous is that vices are many more in number than virtues. In the list of them, the nations are counted as seven in number, but when their destruction is spoken of, they are mentioned without their number being given, for we read: And shall have destroyed many nations before you. The race of carnal passions that springs from this sevenfold source and root of sin is more numerous than the people of Israel. From it spring murders, conflicts, heresies, thefts, false witness, blasphemy, overeating, drunkenness, gossip, foolish joking, filthy speech, lies, perjury, foolish talk, crude humor, restlessness, greed, bitterness, shouting, anger, contempt, complaining, temptation, despair, and many other faults that would take too long to describe. If we are inclined to think these are small matters, let us hear what the Apostle thought about them and what his opinion was: Neither complain, he says, as some of them complained and were destroyed by the destroyer. And concerning temptation: Neither let us tempt Christ as some of them tempted and perished by serpents. Concerning gossip: Love not backbiting lest you be rooted out. And concerning despair: Who despairing have given themselves up to lasciviousness unto the working of all error, in uncleanness. That shouting is condemned as well as anger and indignation and blasphemy, the words of the same Apostle teach us as clearly as possible when he charges us: Let all bitterness, and anger, and indignation, and clamour, and blasphemy be put away from you with all malice, and many more things like these. Though these vices are far more numerous than the virtues, yet if those eight principal sins from which we know these naturally proceed are first overcome, all these at once sink down and are destroyed together with them in lasting destruction. For from gluttony proceed overeating and drunkenness. From fornication come filthy speech, crude humor, foolish joking, and foolish talk. From covetousness come lying, deceit, theft, perjury, the desire for dishonest gain, false witness, violence, inhumanity, and greed. From anger come murders, shouting, and indignation. From dejection come resentment, cowardice, bitterness, and despair. From accidie come laziness, sleepiness, rudeness, restlessness, wandering about, instability of both mind and body, talking too much, and excessive curiosity. From vainglory come contention, heresies, boasting, and confidence in novelties. From pride come contempt, envy, disobedience, blasphemy, complaining, and gossip. That all these plagues are stronger than we are, we can tell very plainly from the way they attack us. For the delight in carnal passions wars more powerfully in our bodies than does the desire for virtue, which is only gained with the greatest contrition of heart and body. But if you will only look with the eyes of the spirit on those countless hosts of our enemies, which the Apostle lists when he says: For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places, and this which we find about the righteous man in the nineteenth Psalm: A thousand shall fall beside you and ten thousand at your right hand, then you will clearly see that they are far more numerous and more powerful than we are, carnal and earthly creatures as we are, while they possess a substance that is spiritual and incorporeal.

These are the seven nations whose lands the Lord promised to give to the children of Israel when they came out of Egypt. And everything which, as the Apostle says, happened to them in a figure 1 Corinthians 10:6 we ought to take as written for our correction. For so we read: When the Lord your God shall have brought you into the land, which you are going in to possess, and shall have destroyed many nations before you, the Hittite, and the Girgashites, and the Amorite, the Canaanite, and the Perizzite, and the Hivite, and the Jebusite, seven nations much more numerous than you are and much stronger than you: and the Lord your God shall have delivered them to you, you shall utterly destroy them. Deuteronomy 7:1-2 And the reason that they are said to be much more numerous, is that faults are many more in number than virtues and so in the list of them the nations are reckoned as seven in number, but when the attack upon them is spoken of they are set down without their number being given, for thus we read And shall have destroyed many nations before you. For the race of carnal passions which springs from this sevenfold incentive and root of sin, is more numerous than that of Israel. For thence spring up murders, strifes, heresies, thefts, false witness, blasphemy, surfeiting, drunkenness, back-biting, buffoonery, filthy conversation, lies, perjury, foolish talking, scurrility, restlessness, greediness, bitterness, clamour, wrath, contempt, murmuring, temptation, despair, and many other faults, which it would take too long to describe. And if we are inclined to think these small matters, let us hear what the Apostle thought about them, and what was his opinion of them: Neither murmur, says he, as some of them murmured, and were destroyed of the destroyer: and of temptation: Neither let us tempt Christ as some of them tempted and perished by the serpents. 1 Corinthians 10:9-10 Of backbiting: Love not backbiting lest you be rooted out. And of despair: Who despairing have given themselves up to lasciviousness unto the working of all error, in uncleanness. Ephesians 4:19 And that clamour is condemned as well as anger and indignation and blasphemy, the words of the same Apostle teach us as clearly as possible when he thus charges us: Let all bitterness, and anger, and indignation, and clamour, and blasphemy be put away from you with all malice, Ephesians 4:31 and many more things like these. And though these are far more numerous than the virtues are, yet if those eight principal sins, from which we know that these naturally proceed, are first overcome, all these at once sink down, and are destroyed together with them with a lasting destruction. For from gluttony proceed surfeiting and drunkenness. From fornication filthy conversation, scurrility, buffoonery and foolish talking. From covetousness, lying, deceit, theft, perjury, the desire of filthy lucre, false witness, violence, inhumanity, and greed. From anger, murders, clamour and indignation. From dejection, rancor, cowardice, bitterness, despair. From accidie, laziness, sleepiness, rudeness, restlessness, wandering about, instability both of mind and body, chattering, inquisitiveness. From vainglory, contention, heresies, boasting and confidence in novelties. From pride, contempt, envy, disobedience, blasphemy, murmuring, backbiting. And that all these plagues are stronger than we, we can tell very plainly from the way in which they attack us. For the delight in carnal passions wars more powerfully in our members than does the desire for virtue, which is only gained with the greatest contrition of heart and body. But if you will only gaze with the eyes of the spirit on those countless hosts of our foes, which the Apostle enumerates where he says: For we wrestle not against flesh and blood, but against principalities, against powers, against the world rulers of this darkness, against spiritual wickedness in heavenly places, and this which we find of the righteous man in the nineteenth Psalm: A thousand shall fall beside you and ten thousand at your right hand, then you will clearly see that they are far more numerous and more powerful than are we, carnal and earthly creatures as we are, while to them is given a substance which is spiritual and incorporeal.

A question concerning the comparison of nations with eight faults.

A question with regard to the comparison of nations with eight faults.

Germanus: How is it then that eight faults attack us, when Moses counts seven nations as enemies of the people of Israel, and how is it good for us to take possession of the territory of our faults?

Germanus: How then is it that there are eight faults which assault us, when Moses reckons the nations opposed to the people of Israel as seven, and how is it well for us to take possession of the territory of our faults?

Serapion: Everyone is perfectly agreed that there are eight principal faults which affect a monk. Not all of them are included in the figure of the nations for this reason: in Deuteronomy, Moses—or rather the Lord through him—was speaking to those who had already gone forth from Egypt and been set free from one most powerful nation, namely that of the Egyptians. We find that this figure also applies to our case. When we have escaped the snares of this world, we are found to be free from gluttony, that is, the sin of the belly and palate. Like them, we have a conflict against these seven remaining nations, without taking any account of the one which has already been overcome. The land of this nation was not given to Israel for a possession, but the Lord's command ordained that they should at once forsake it and go forth from it. For this reason our fasts ought to be moderate, so that there is no need for us through excessive abstinence—which results from weakness of the flesh and infirmity—to return again to the land of Egypt, that is, to our former greed and carnal lust which we forsook when we made our renunciation of this world. This has happened in a figure in those who, after having gone forth into the desert of virtue, again hanker after the flesh pots over which they sat in Egypt.

Serapion: Everybody is perfectly agreed that there are eight principal faults which affect a monk. And all of them are not included in the figure of the nations for this reason, because in Deuteronomy Moses, or rather the Lord through him, was speaking to those who had already gone forth from Egypt and been set free from one most powerful nation, I mean that of the Egyptians. And we find that this figure holds good also in our case, as when we have got clear of the snares of this world we are found to be free from gluttony, i.e., the sin of the belly and palate; and like them we have a conflict against these seven remaining nations, without taking account at all of the one which has been already overcome. And the land of this nation was not given to Israel for a possession, but the command of the Lord ordained that they should at once forsake it and go forth from it. And for this cause our fasts ought to be made moderate, that there may be no need for us through excessive abstinence, which results from weakness of the flesh and infirmity, to return again to the land of Egypt, i.e., to our former greed and carnal lust which we forsook when we made our renunciation of this world. And this has happened in a figure, in those who after having gone forth into the desert of virtue again hanker after the flesh pots over which they sat in Egypt.

The reason why one nation is to be abandoned, while seven are commanded to be destroyed.

The reason why one nation is to be forsaken, while seven are commanded to be destroyed.

But the reason why the nation in which the children of Israel were born was commanded not to be utterly destroyed but only to have its land abandoned, while these seven nations were commanded to be completely destroyed, is this: no matter how great our spiritual fervor may be when we enter the desert of virtues, we cannot possibly free ourselves entirely from the presence of gluttony or from dealing with it in our daily lives. The attraction to delicacies and fine foods will continue to exist as something natural and inborn in us, even though we work to cut off all excessive appetites and desires. Since these cannot be completely destroyed, they ought to be shunned and avoided. About these we read, "Take no care for the flesh with its desires" (Romans 13:14). So while we still retain this concern for the body, which we are told not to cut off entirely but to keep without its desires, it is clear that we do not destroy the Egyptian nation but rather separate ourselves from it in a way—not thinking about luxuries and elaborate feasts, but, as the Apostle says, being content with our daily food and clothing (1 Timothy 6:8). This is commanded figuratively in the law: "You shall not abhor the Egyptian, because you were a stranger in his land" (Deuteronomy 23:7). For necessary food cannot be refused to the body without danger to it and sin in the soul. But those seven troublesome faults we must root out completely from the innermost depths of our souls in every way possible. About these we read, "Let all bitterness and anger and indignation and clamor and blasphemy be put away from you with all malice," and again, "But fornication and all uncleanness and covetousness let it not so much as be named among you, or obscenity or foolish talking or scurrility." We can cut out the roots of these faults, which are grafted into our nature from outside, while we cannot possibly eliminate occasions of gluttony. For however far we have advanced, we cannot help being what we were born. We can show this is true not only from the lives of ordinary people like ourselves but from the lives and practices of all who have attained perfection, who even when they have eliminated incentives to all other passions and are withdrawing to the desert with perfect spiritual fervor and bodily discipline, still cannot do without thought for their daily meal and the preparation of their food from year to year.

But the reason why that nation in which the children of Israel were born, was bidden not to be utterly destroyed but only to have its land forsaken, while it was commanded that these seven nations were to be completely destroyed, is this: because however great may be the ardour of spirit, inspired by which we have entered on the desert of virtues, yet we cannot possibly free ourselves entirely from the neighbourhood of gluttony or from its service and, so to speak, from daily intercourse with it. For the liking for delicacies and dainties will live on as something natural and innate in us, even though we take pains to cut off all superfluous appetites and desires, which, as they cannot be altogether destroyed, ought to be shunned and avoided. For of these we read Take no care for the flesh with its desires. Romans 13:14 While then we still retain the feeling for this care, which we are bidden not altogether to cut off, but to keep without its desires, it is clear that we do not destroy the Egyptian nation but separate ourselves in a sort of way from it, not thinking anything about luxuries and delicate feasts, but, as the Apostle says, being content with our daily food and clothing. 1 Timothy 6:8 And this is commanded in a figure in the law, in this way: You shall not abhor the Egyptian, because you were a stranger in his land. Deuteronomy 23:7 For necessary food is not refused to the body without danger to it and sinfulness in the soul. But of those seven troublesome faults we must in every possible way root out the affections from the inmost recesses of our souls. For of them we read: Let all bitterness and anger and indignation and clamour and blasphemy be put away from you with all malice: and again: But fornication and all uncleanness and covetousness let it not so much as be named among you, or obscenity or foolish talking or scurrility. We can then cut out the roots of these faults which are grafted into our nature from without while we cannot possibly cut off occasions of gluttony. For however far we have advanced, we cannot help being what we were born. And that this is so we can show not only from the lives of little people like ourselves but from the lives and customs of all who have attained perfection, who even when they have got rid of incentives to all other passions, and are retiring to the desert with perfect fervour of spirit and bodily abnegation, yet still cannot do without thought for their daily meal and the preparation of their food from year to year.

Concerning the nature of gluttony, which can be illustrated by the comparison to an eagle.

Of the nature of gluttony, which may be illustrated by the simile of the eagle.

An excellent illustration of this passion, which is certain to trouble even a spiritual and outstanding monk, is found in the image of the eagle. For this bird, when flying high and soaring above the highest clouds, removing itself from the sight of all mortals and from the face of the entire earth, is still forced by the needs of the belly to descend and come down to earth to feed on carrion and dead bodies. This clearly demonstrates that the spirit of gluttony cannot be completely rooted out like all other faults, nor can it be entirely destroyed as they can, but we can only restrain and control through the power of the mind all its impulses and all unnecessary appetites.

An admirable illustration of this passion, with which a monk, however spiritual and excellent, is sure to be hampered, is found in the simile of the eagle. For this bird when in its flight on high it has soared above the highest clouds, and has withdrawn itself from the eyes of all mortals and from the face of the whole earth, is yet compelled by the needs of the belly to drop down and descend to the earth and feed upon carrion and dead bodies. And this clearly shows that the spirit of gluttony cannot be altogether extirpated like all other faults, nor be entirely destroyed like them, but that we can only hold down and check by the power of the mind all incentives to it and all superfluous appetites.

On the lasting character of gluttony as described by certain philosophers.

Of the lasting character of gluttony as described to some philosophers.

One of the Elders expressed the nature of this fault remarkably well through a riddle he used in a discussion with some philosophers. These philosophers thought they could mock him as an ignorant rustic because of his Christian simplicity. He said: My father left me in the grip of many creditors. I have paid off all the others in full and freed myself from all their urgent demands, but there is one I cannot satisfy even by paying it every day. When they could not understand the riddle and urgently begged him to explain it, he said: In my natural state, I was surrounded by many faults. But when God gave me the desire to be free, I renounced this world and at the same time gave up all my property that I had inherited from my father. In this way I satisfied them all, like pressing creditors, and freed myself completely from them. But I have never been able to completely rid myself of the urges toward gluttony. Even though I reduce the amount of food I eat to the smallest possible quantity, I cannot escape its daily demands. I must be constantly pressured by it, making what amounts to endless payments by continually satisfying it, and paying never-ending tribute whenever it demands. The philosophers then declared that this man, whom they had previously despised as a fool and country bumpkin, had thoroughly mastered the first principles of philosophy—that is, training in ethics. They marveled that he could have learned by natural insight what no worldly education could have taught him, while they themselves, with all their efforts and long course of study, had not learned this. This is enough about gluttony in particular. Now let us return to the discussion in which we had begun to consider the general relationship of our faults to each other.

For the nature of this fault was admirably expressed under cover of the following puzzle by one of the Elders in a discussion with some philosophers, who thought that they might chaff him like a country bumpkin because of his Christian simplicity. My father, said he, left me in the clutches of a great many creditors. All the others I have paid in full, and have freed myself from all their pressing claims; but one I cannot satisfy even by a daily payment. And when they could not see the meaning of the puzzle, and urgently begged him to explain it: I was, said he, in my natural condition, encompassed by a great many faults. But when God inspired me with the longing to be free, I renounced this world, and at the same time gave up all my property which I had inherited from my father, and so I satisfied them all like pressing creditors, and freed myself entirely from them. But I was never able altogether to get rid of the incentives to gluttony. For though I reduce the quantity of food which I take to the smallest possible amount, yet I cannot avoid the force of its daily solicitations, but must be perpetually 'dunned' by it, and be making as it were interminable payments by continually satisfying it, and pay never ending toll at its demand. Then they declared that this man, whom they had till now despised as a booby and a country bumpkin, had thoroughly grasped the first principles of philosophy, i.e., training in ethics, and they marvelled that he could by the light of nature have learned that which no schooling in this world could have taught him, while they themselves with all their efforts and long course of training had not learned this. This is enough on gluttony in particular. Now let us return to the discourse in which we had begun to consider the general relation of our faults to each other.

How God foretold to Abraham that Israel would have to drive out ten nations.

How it was that God foretold to Abraham that Israel would have to drive out ten nations.

When the Lord was speaking with Abraham about the future (a point which you did not ask about), we find that He did not list seven nations, but ten, whose land He promised to give to his descendants. Genesis 15:18-21 This number is clearly made up by adding idolatry and blasphemy, to whose dominion both the irreligious multitudes of the Gentiles and the blasphemous Jews were subject before the knowledge of God and the grace of Baptism, while they lived in a spiritual Egypt. But when a person has made his renunciation and come out from there, and having by God's grace conquered gluttony, has entered the spiritual wilderness, then he is free from the attacks of these three, and will only have to fight against those seven which Moses lists.

When the Lord was speaking with Abraham about the future (a point which you did not ask about) we find that He did not enumerate seven nations, but ten, whose land He promised to give to his seed. Genesis 15:18-21 And this number is plainly made up by adding idolatry, and blasphemy, to whose dominion, before the knowledge of God and the grace of Baptism, both the irreligious hosts of the Gentiles and blasphemous ones of the Jews were subject, while they dwelt in a spiritual Egypt. But when a man has made his renunciation and come forth from thence, and having by God's grace conquered gluttony, has come into the spiritual wilderness, then he is free from the attacks of these three, and will only have to wage war against those seven which Moses enumerates.

How it is beneficial for us to take possession of their lands.

How it is useful for us to take possession of their lands.

But the fact that we are commanded for our own good to take possession of the lands of those most wicked nations may be understood this way. Each fault has its own special corner in the heart, which it claims for itself in the hidden places of the soul. It drives out Israel—that is, the contemplation of holy and heavenly things—and never stops opposing them. For virtues cannot possibly live side by side with faults. For what participation does righteousness have with unrighteousness? Or what fellowship does light have with darkness? But as soon as these faults have been overcome by the people of Israel—that is, by those virtues that war against them—then immediately the place in our heart that the spirit of lust and sexual sin had occupied will be filled by chastity. The place that anger had held will be claimed by patience. The place that had been occupied by a sorrow that brings death will be taken by a godly sorrow that is full of joy. The place that had been wasted by acedia (spiritual sloth) will at once be cultivated by courage. The place that pride had trampled down will be made noble by humility. And so when each of these faults has been driven out, their places—that is, the tendency toward them—will be filled by the opposite virtues, which are fittingly called the children of Israel, that is, of the soul that sees God. And when these virtues have driven out all passions from the heart, we may believe that they have recovered their own possessions rather than invaded those of others.

But the fact that we are bidden for our good to take possession of the countries of those most wicked nations, may be understood in this way. Each fault has its own special corner in the heart, which it claims for itself in the recesses of the soul, and drives out Israel, i.e., the contemplation of holy and heavenly things, and never ceases to oppose them. For virtues cannot possibly live side by side with faults. For what participation has righteousness with unrighteousness? Or what fellowship has light with darkness? 2 Corinthians 6:14 But as soon as these faults have been overcome by the people of Israel, i.e., by those virtues which war against them, then at once the place in our heart which the spirit of concupiscence and fornication had occupied, will be filled by chastity. That which wrath had held, will be claimed by patience. That which had been occupied by a sorrow that works death, will be taken by a godly sorrow and one full of joy. That which had been wasted by accidie, will at once be tilled by courage. That which pride had trodden down will be ennobled by humility: and so when each of these faults has been expelled, their places (that is the tendency towards them) will be filled by the opposite virtues which are aptly termed the children of Israel, that is, of the soul that sees God: and when these have expelled all passions from the heart we may believe that they have recovered their own possessions rather than invaded those of others.

How the lands from which the Canaanites were expelled had been assigned to the descendants of Shem.

How the lands from which the Canaanites were expelled, had been assigned to the seed of Shem.

According to an ancient tradition, these same Canaanite lands that the Israelites were brought into had originally been assigned to the descendants of Shem when the world was divided. Later, the descendants of Ham wickedly invaded these lands by force and violence and seized them. In this we can see God's righteous judgment, as He drove out those who had wrongfully taken possession of the land and restored to the rightful owners their ancestral property that had been assigned to their forefathers at the division of the world. We can clearly see that this pattern applies to our own situation as well. For by nature God's will assigned possession of our heart not to vices but to virtues. After Adam's fall, these virtues were driven out from their proper home by the sins that arose—that is, by the Canaanites. Therefore, when by God's grace and through our efforts and labor the virtues are restored to our heart again, we should understand that they have not occupied someone else's territory, but have rather reclaimed their own homeland.

For, as an ancient tradition tells us, these same lands of the Canaanites into which the children of Israel were brought, had been formerly allotted to the children of Shem at the division of the world, and afterward the descendants of Ham wickedly invading them with force and violence took possession of them. And in this the righteous judgment of God is shown, as He expelled from the land of others these who had wrongfully taken possession of them, and restored to those others the ancient property of their fathers which had been assigned to their ancestors at the division of the world. And we can perfectly well see that this figure holds good in our own case. For by nature God's will assigned the possession of our heart not to vices but to virtues, which, after the fall of Adam were driven out from their own country by the sins which grew up, i.e., by the Canaanites; and so when by God's grace they are by our efforts and labour restored again to it, we may hold that they have not occupied the territory of another, but rather have recovered their own country.

Different passages of Scripture regarding the meaning of the eight faults.

Different passages of Scripture on the meaning of the eight faults.

And regarding these eight faults, we also have the following in the gospel: But when the unclean spirit is gone out from a man, he walks through dry places seeking rest and finds none. Then he says, I will return to my house from which I came out, and coming he finds it empty, swept, and garnished. Then he goes and takes seven other spirits worse than himself, and they enter in and dwell there, and the last state of that man is made worse than the first. Matthew 12:43-45 Notice that just as in the earlier passages we read of seven nations besides that of the Egyptians from which the children of Israel had gone forth, so here too seven unclean spirits are said to return besides that one which we first hear of as going forth from the man. And regarding this sevenfold incitement to sins, Solomon gives the following account in Proverbs: If your enemy speaks loudly to you, do not agree to him because there are seven mischiefs in his heart. That is, if the spirit of gluttony is overcome and begins to flatter you for having humiliated it, asking in a manner of speaking that you would relax something of the fervor with which you began and yield to it something beyond what the proper limits of abstinence and measure of strict severity would allow, do not be overcome by its submission, nor return in false security from its assaults—as you seem to have become for a time freed from carnal desires—to your previous state of carelessness or former liking for good things. For through this, the spirit whom you have vanquished is saying, I will return to my house from which I came out, and immediately the seven spirits of sins which proceed from it will prove more injurious to you than that passion which in the first instance you overcame, and will presently drag you down to worse kinds of sins.

And in reference to these eight faults we also have the following in the gospel: But when the unclean spirit is gone out from a man, he walks through dry places seeking rest and finds none. Then he says, I will return to my house from whence I came out: and coming he finds it empty, swept, and garnished: then he goes and takes seven other spirits worse than himself, and they enter in and dwell there: and the last state of that man is made worse than the first. Matthew 12:43-45 Lo, just as in the former passages we read of seven nations besides that of the Egyptians from which the children of Israel had gone forth, so here too seven unclean spirits are said to return beside that one which we first hear of as going forth from the man. And of this sevenfold incentive of sins Solomon gives the following account in Proverbs: If your enemy speaks loud to you, do not agree to him because there are seven mischiefs in his heart; i.e., if the spirit of gluttony is overcome and begins to flatter you with having humiliated it, asking in a sort of way that you would relax something of the fervour with which you began, and yield to it something beyond what the due limits of abstinence, and measure of strict severity would allow, do not you be overcome by its submission, nor return in fancied security from its assaults, as you seem to have become for a time freed from carnal desires, to your previous state of carelessness or former liking for good things. For through this the spirit whom you have vanquished is saying I will return to my house from whence I came out, and immediately the seven spirits of sins which proceed from it will prove to you more injurious than that passion which in the first instance you overcame, and will presently drag you down to worse kinds of sins.

When we have overcome the passion of gluttony, we must take care to acquire all the other virtues.

How when we have got the better of the passion of gluttony we must take pains to gain all the other virtues.

Therefore, while we practice fasting and abstinence, we must be careful that once we have overcome the passion of gluttony, we never allow our mind to remain empty of the virtues we need. Instead, we should more earnestly fill the innermost depths of our heart with these virtues. Otherwise, the spirit of concupiscence might return and find us empty and lacking them, and might not be satisfied with entering by himself alone but would bring with him into our heart this sevenfold incentive of sins, making our final condition worse than the first. For the soul that claims to have renounced this world along with the eight faults that dominate it will afterward be more corrupt and unclean and subject to harsher punishments than it was when it formerly lived in the world, before it had taken on either the rules or the name of monk. These seven spirits are said to be worse than the first spirit that departed for this reason: the love of food—that is, gluttony—would not itself be harmful except that it opens the door to other passions, namely fornication, covetousness, anger, dejection, and pride, which are clearly harmful in themselves to the soul and tyrannical over it. Therefore, a person will never be able to achieve perfect purity if he hopes to obtain it through abstinence alone—that is, bodily fasting—unless he understands that he should practice it for this reason: so that when the flesh is weakened through fasting, he may more easily fight against other faults, since the flesh has not become accustomed to gluttony and overindulgence.

Wherefore while we are practising fasting and abstinence, we must be careful when we have got the better of the passion of gluttony never to allow our mind to remain empty of the virtues of which we stand in need; but we should the more earnestly fill the inmost recesses of our heart with them for fear lest the spirit of concupiscence should return and find us empty and void of them, and should not be content to secure an entrance there for himself alone, but should bring in with him into our heart this sevenfold incentive of sins and make our last state worse than the first. For the soul which boasts that it has renounced this world with the eight faults that hold sway over it, will afterwards be fouler and more unclean and visited with severer punishments, than it was when formerly it was at home in the world, when it had taken upon itself neither the rules nor the name of monk. For these seven spirits are said to be worse than the first which went forth, for this reason; because the love of good things, i.e., gluttony would not be in itself harmful, were it not that it opened the door to other passions; viz, to fornication, covetousness, anger, dejection, and pride, which are clearly hurtful in themselves to the soul, and domineering over it. And therefore a man will never be able to gain perfect purity, if he hopes to secure it by means of abstinence alone, i.e., bodily fasting, unless he knows that he ought to practise it for this reason that when the flesh is brought low by means of fasting, he may with greater ease enter the lists against other faults, as the flesh has not been habituated to gluttony and surfeiting.

Our battles with our faults are not fought in the same order in which they appear in the list.

That our battles are not fought with our faults in the same order as that in which they stand in the list.

But you must know that our battles are not all fought in the same order. As we mentioned, the attacks are not always made on us in the same way, so each one of us ought to begin the battle according to the character of the attack that especially comes against him. This means one person will have to fight his first battle against the fault that stands third on the list, another against the one that is fourth or fifth. And in proportion to how much faults dominate us and how the character of their attack may require, we too ought to regulate the order of our conflict. This should be done in such a way that the happy result of victory and triumph will ensure that we attain purity of heart and complete perfection.

But you must know that our battles are not all fought in the same order, because, as we mentioned that the attacks are not always made on us in the same way, each one of us ought also to begin the battle with due regard to the character of the attack which is especially made on him so that one man will have to fight his first battle against the fault which stands third on the list, another against that which is fourth or fifth. And in proportion as faults hold sway over us, and the character of their attack may demand, so we too ought to regulate the order of our conflict, in such a way that the happy result of a victory and triumph succeeding may insure our attainment of purity of heart and complete perfection.

Abbot Serapion spoke to us this far about the nature of the eight principal faults, and he explained so clearly the different kinds of passions hidden within us—their origin and connection, which we had never been able to fully understand and grasp even though they tormented us daily—that we seemed almost to see them laid out before our eyes as if in a mirror.

Thus far did Abbot Serapion discourse to us of the nature of the eight principal faults, and so clearly did he expound the different sorts of passions which are latent within us — the origin and connection of which, though we were daily tormented by them, we could never before thoroughly understand and perceive — that we seemed almost to see them spread out before our eyes as in a mirror.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

CONFERENCE OF ABBOT DANIEL ON THE LUST OF THE FLESH AND OF THE SPIRIT.

CONFERENCE OF ABBOT DANIEL. ON THE LUST OF THE FLESH AND OF THE SPIRIT.

Of the life of Abbot Daniel.

Of the life of Abbot Daniel.

Among the other champions of Christian philosophy, we also knew Abbot Daniel, who was not only equal to those who lived in the desert of Scete in every kind of virtue, but was especially distinguished by the grace of humility. Because of his purity and gentleness, even though he was younger than most, he was chosen for the office of deacon by the blessed Paphnutius, a presbyter in the same desert. The blessed Paphnutius was so pleased with his excellent qualities that, knowing Daniel was his equal in virtue and grace of life, he was eager to make him his equal in the order of priesthood as well. Since he could not bear for Daniel to remain any longer in a lower office, and also wanted to provide a worthy successor to himself during his own lifetime, he promoted him to the dignity of priesthood. However, Daniel gave up nothing of his former humility, and when Paphnutius was present, never claimed any privilege from his advancement to a higher order. When Abbot Paphnutius was offering spiritual sacrifices, Daniel always continued to serve as a deacon in the office of his former ministry. Yet the blessed Paphnutius, though such a great saint that he possessed the grace of foreknowledge in many matters, was disappointed in this case regarding his hope for a successor and the choice he had made, because he himself passed to God not long after the one he had prepared as his successor.

Among the other heroes of Christian philosophy we also knew Abbot Daniel, who was not only the equal of those who dwelt in the desert of Scete in every sort of virtue, but was specially marked by the grace of humility. This man on account of his purity and gentleness, though in age the junior of most, was preferred to the office of the diaconate by the blessed Paphnutius, presbyter in the same desert: for the blessed Paphnutius was so delighted with his excellent qualities, that, as he knew that he was his equal in virtue and grace of life, he was anxious also to make him his equal in the order of the priesthood. And since he could not bear that he should remain any longer in an inferior office, and was also anxious to provide a worthy successor to himself in his lifetime, he promoted him to the dignity of the priesthood. He however relinquished nothing of his former customary humility, and when the other was present, never took upon himself anything from his advance to a higher order, but when Abbot Paphnutius was offering spiritual sacrifices, ever continued to act as a deacon in the office of his former ministry. However, the blessed Paphnutius though so great a saint as to possess the grace of foreknowledge in many matters, yet in this case was disappointed of his hope of the succession and the choice he had made, for he himself passed to God no long time after him whom he had prepared as his successor.

An investigation into the origin of a sudden change of feeling from inexpressible joy to extreme dejection of mind.

An investigation of the origin of a sudden change of feeling from inexpressible joy to extreme dejection of mind.

So we asked this blessed Daniel why it was that as we sat in our cells we were sometimes filled with the greatest gladness of heart, along with inexpressible delight and an abundance of the holiest feelings, so much so that not only speech but even feeling could not keep up with it, and pure prayers were readily offered, and the mind being filled with spiritual fruits could feel even while praying to God in sleep that its petitions rose lightly and powerfully to God. And again, why it was that for no reason we were suddenly filled with extreme grief and weighed down with unreasonable depression, so that we not only felt as if we ourselves were overcome with such feelings, but also our cell became dreadful, reading became distasteful to us, and even our very prayers were offered up unsteadily and vaguely, almost as if we were drunk. While we were groaning and trying to restore ourselves to our former state, our mind was unable to do this, and the more earnestly it sought to fix its gaze again upon God, the more violently it was carried away to wandering thoughts by shifting distractions and so utterly deprived of all spiritual fruits that it could not be roused from this deadly slumber even by the desire of the kingdom of heaven or by the fear of hell held out to it. To this he replied.

So then we asked this blessed Daniel why it was that as we sat in the cells we were sometimes filled with the utmost gladness of heart, together with inexpressible delight and abundance of the holiest feelings, so that I will not say speech, but feeling could not follow it, and pure prayers were readily breathed, and the mind being filled with spiritual fruits, praying to God even in sleep could feel that its petitions rose lightly and powerfully to God: and again, why it was that for no reason we were suddenly filled with the utmost grief, and weighed down with unreasonable depression, so that we not only felt as if we ourselves were overcome with such feelings, but also our cell grew dreadful, reading palled upon us, aye and our very prayers were offered up unsteadily and vaguely, and almost as if we were intoxicated: so that while we were groaning and endeavouring to restore ourselves to our former disposition, our mind was unable to do this, and the more earnestly it sought to fix again its gaze upon God, so was it the more vehemently carried away to wandering thoughts by shifting aberrations and so utterly deprived of all spiritual fruits, as not to be capable of being roused from this deadly slumber even by the desire of the kingdom of heaven, or by the fear of hell held out to it. To this he replied.

His answer to the question that was raised.

His answer to the question raised.

The Elders have given a threefold explanation for the mental dryness you describe. It comes either from our own carelessness, from the devil's attacks, or from the Lord's permission and allowance. It comes from our own carelessness when, through our own faults, coldness has settled upon us and we have acted carelessly and impulsively. Through lazy idleness we have fed on bad thoughts and so caused the ground of our heart to produce thorns and thistles. These spring up within it and consequently make us barren and powerless with respect to all spiritual fruit and meditation. It comes from the devil's attacks when, sometimes, even while we are focused on good desires, our enemy with crafty subtlety makes his way into our heart, and without our knowledge and against our will we are drawn away from our best intentions.

A threefold account of this mental dryness of which you speak has been given by the Elders. For it comes either from carelessness on our part, or from the assaults of the devil, or from the permission and allowance of the Lord. From carelessness on our part, when through our own faults, coldness has come upon us, and we have behaved carelessly and hastily, and owing to slothful idleness have fed on bad thoughts, and so make the ground of our heart bring forth thorns and thistles; which spring up in it, and consequently make us sterile, and powerless as regards all spiritual fruit and meditation. From the assaults of the devil when, sometimes, while we are actually intent on good desires, our enemy with crafty subtlety makes his way into our heart, and without our knowledge and against our will we are drawn away from the best intentions.

There are two reasons why God permits and allows certain things.

How there is a twofold reason for the permission and allowance of God.

There is a twofold reason for God's permission and allowance. First, when the Lord forsakes us for a short time and we observe with complete humility the weakness of our own heart, we may not become proud because of the previous purity of heart granted to us by His visitation. By proving that when He forsakes us, we cannot possibly recover our former state of purity and delight through any groanings and efforts of our own, we also learn that our previous gladness of heart did not result from our own effort but from His gift, and that now it must be sought once more from His grace and enlightenment. The second reason for this allowance is to test our perseverance, steadfastness of mind, and genuine desires, and to reveal in us with what purpose of heart and earnestness in prayer we seek the return of the Holy Spirit when He leaves us. Furthermore, when we discover with what effort we must seek that spiritual gladness once it is lost—along with the joy of purity—we learn to preserve it more carefully once it is secured and to hold it with a firmer grasp. For people are generally more careless about keeping whatever they think can be easily replaced.

But for God's permission and allowance there is a twofold reason. First, that being for a short time forsaken by the Lord, and observing with all humility the weakness of our own heart, we may not be puffed up on account of the previous purity of heart. granted to us by His visitation; and that by proving that when we are forsaken by Him we cannot possibly recover our former state of purity and delight by any groanings and efforts of our own, we may also learn that our previous gladness of heart resulted not from our own earnestness but from His gift, and that for the present time it must be sought once more from His grace and enlightenment. But a second reason for this allowance, is to prove our perseverance, and steadfastness of mind, and real desires, and to show in us, with what purpose of heart, or earnestness in prayer we seek for the return of the Holy Spirit, when He leaves us, and also in order that when we discover with what efforts we must seek for that spiritual gladness — when once it is lost — and the joy of purity, we may learn to preserve it more carefully, when once it is secured, and to hold it with firmer grasp. For men are generally more careless about keeping whatever they think can be easily replaced.

How our efforts and exertions are of no use without God's help.

How our efforts and exertions are of no use without God's help.

This clearly shows that God's grace and mercy always work good things in us, and that when it leaves us, the worker's efforts are useless. No matter how earnestly a person may strive, he cannot regain his former condition without God's help. This saying is constantly fulfilled in our case: that it is not of him that wills or runs but of God which has mercy. Romans 9:16 And this grace, on the other hand, sometimes does not refuse to visit even the careless and indifferent with that holy inspiration of which you spoke, and with an abundance of spiritual thoughts. It inspires the unworthy, arouses those who are asleep, and enlightens those who are blinded by ignorance. It mercifully reproves us and disciplines us, pouring itself out in our hearts, so that we may be stirred by the compunction which He excites and impelled to rise from the sleep of laziness. Finally, we are often filled by His sudden visit with sweet fragrances beyond the power of human creation—so that the soul is enraptured with these delights and caught up, as it were, into an ecstasy of spirit, and becomes unaware of the fact that it is still in the flesh.

And by this it is clearly shown that God's grace and mercy always work in us what is good, and that when it forsakes us, the efforts of the worker are useless, and that however earnestly a man may strive, he cannot regain his former condition without His help, and that this saying is constantly fulfilled in our case: that it is not of him that wills or runs but of God which has mercy. Romans 9:16 And this grace on the other hand sometimes does not refuse to visit with that holy inspiration of which you spoke, and with an abundance of spiritual thoughts, even the careless and indifferent; but inspires the unworthy, arouses the slumberers, and enlightens those who are blinded by ignorance, and mercifully reproves us and chastens us, shedding itself abroad in our hearts, that thus we may be stirred by the compunction which He excites, and impelled to rise from the sleep of sloth. Lastly we are often filled by His sudden visitation with sweet odours, beyond the power of human composition — so that the soul is ravished with these delights, and caught up, as it were, into an ecstasy of spirit, and becomes oblivious of the fact that it is still in the flesh.

How It Is Sometimes to Our Advantage to Be Left by God

How it is sometimes to our advantage to be left by God.

But the blessed David recognizes that sometimes this departure we have spoken of, and what amounts to a desertion by God, may be to some extent to our advantage. This is why he was unwilling to pray that he might not be absolutely forsaken by God in anything—for he was aware that this would have been disadvantageous both to himself and to human nature in its progress toward perfection. Rather, he prayed that it might happen in measure and degree, saying "Forsake me not utterly," as if to say in other words: I know that you forsake your saints to their advantage, in order to test them, for in no other way could they be tempted by the devil unless they were forsaken by you for a little while. Therefore I do not ask that you should never forsake me, for it would not be good for me not to feel my weakness and say "It is good for me that you have brought me low," nor to have no opportunity of fighting. And this I certainly would not have if the divine protection shielded me constantly and without interruption. For the devil will not dare to attack me while I am supported by your defense, since he brings both against me and you this objection and complaint, which he always slanderously brings against your champions: "Does Job serve God for nothing? Have you not made a fence for him and his house and all his substance round about?" But I rather pray that you forsake me not utterly—what the Greeks call heos sphodra, meaning "excessively." For first, just as it is advantageous to me for you to forsake me a little, so that the steadfastness of my love may be tested, so it is dangerous if you allow me to be forsaken excessively in proportion to my faults and what I deserve. For no human power, if in temptation it is forsaken for too long a time by your aid, can endure by its own steadfastness and not immediately give in to the enemy's power, unless you yourself, knowing human strength and moderating our struggles, "do not allow us to be tempted beyond what we are able, but make with the temptation a way of escape that we may be able to bear it." And something of this sort we read was mystically designed in the book of Judges regarding the extermination of the spiritual nations that opposed Israel: "These are the nations which the Lord left that by them he might instruct Israel, that they might learn to fight with their enemies," and shortly after: "And the Lord left them that he might test Israel by them, whether they would hear the commandments of the Lord, which he had commanded their fathers by the hand of Moses, or not." And God reserved this conflict for Israel, not from envy of their peace or from a wish to harm them, but because he knew it would be good for them that while they were always troubled by the attacks of those nations they might not cease to feel themselves in need of the Lord's aid, and for this reason might continually meditate on him and invoke his aid, and not grow careless through lazy ease and lose the habit of resisting and the practice of virtue. For again and again, people whom adversity could not overcome have been cast down by freedom from care and by prosperity.

But the blessed David recognizes that sometimes this departure of which we have spoken, and (as it were) desertion by God may be to some extent to our advantage, so that he was unwilling to pray, not that he might not be absolutely forsaken by God in anything (for he was aware that this would have been disadvantageous both to himself and to human nature in its course towards perfection) but he rather entreated that it might be in measure and degree, saying Forsake me not utterly as if to say in other words: I know that you forsake your saints to their advantage, in order to prove them, for in no other way could they be tempted by the devil, unless they were for a little forsaken by You. And therefore I ask not that You should never forsake me, for it would not be well for me not to feel my weakness and say It is good for me that You have brought me low nor to have no opportunity of fighting. And this I certainly should not have, if the Divine protection shielded me incessantly and unbrokenly. For the devil will not dare to attack me while supported by Your defense, as he brings both against me and You this objection and complaint, which he ever slanderously brings against Your champions, Does Job serve God for nought? Have you not made a fence for him and his house and all his substance round about? Job 1:9-10 But I rather entreat that You forsake me not utterly — what the Greeks call ἕως σφόδρα, i.e., too much. For, first, as it is advantageous to me for You to forsake me a little, that the steadfastness of my love may be tried, so it is dangerous if You suffer me to be forsaken excessively in proportion to my faults and what I deserve, since no power of man, if in temptation it is forsaken for too long a time by Your aid, can endure by its own steadfastness, and not immediately give in to the power of the enemy's side, unless You Yourself, as You know the strength of man, and moderatest his struggles, Suffer us not to be tempted above that we are able, but makest with the temptation a way of escape that we may be able to bear it. 1 Corinthians 10:13 And something of this sort we read in the book of Judges was mystically designed in the matter of the extermination of the spiritual nations which were opposed to Israel: These are the nations, which the Lord left that by them He might instruct Israel, that they might learn to fight with their enemies, and again shortly after: And the Lord left them that He might try Israel by them, whether they would hear the commandments of the Lord, which He had commanded their fathers by the hand of Moses, or not. Judges 3:1-4 And this conflict God reserved for Israel, not from envy of their peace, or from a wish to hurt them, but because He knew that it would be good for them that while they were always oppressed by the attacks of those nations they might not cease to feel themselves in need of the aid of the Lord, and for this reason might ever continue to meditate on Him and invoke His aid, and not grow careless through lazy ease, and lose the habit of resisting, and the practice of virtue. For again and again, men whom adversity could not overcome, have been cast down by freedom from care and by prosperity.

Regarding the value of the conflict that the Apostle describes as consisting in the struggle between the flesh and the spirit.

Of the value of the conflict which the Apostle makes to consist in the strife between the flesh and the spirit.

We read in the Apostle that this conflict has been placed in our members for our benefit: "For the flesh lusts against the spirit, and the spirit against the flesh. But these two are opposed to each other so that you should not do what you would" (Galatians 5:17). Here too you have a contest that has been implanted in our bodies by the action and design of the Lord. When something exists in everyone universally without the slightest exception, what else can you think except that it belongs to the substance of human nature since the fall of the first man, existing as if naturally? And when something is found to be present in everyone from birth and grows with their growth, how can we not believe it was implanted by the will of the Lord, not to harm us but to help us? The reason for this conflict between flesh and spirit, he tells us, is this: so that you should not do what you want. Therefore, if we fulfill what God arranged for us not to fulfill—that is, if we do whatever we want—how can we not believe this is bad for us? This conflict implanted in us by the design of the Creator is in a way useful to us and calls and urges us toward a higher state. If it ceased, most certainly there would follow instead a peace that is fraught with danger.

This conflict too we read in the Apostle has for our good been placed in our members: For the flesh lusts against the spirit: and the spirit against the flesh. But these two are opposed to each other so that you should not do what you would. Galatians 5:17 You have here too a contest as it were implanted in our bodies, by the action and arrangement of the Lord. For when a thing exists in everybody universally and without the slightest exception, what else can you think about it except that it belongs to the substance of human nature, since the fall of the first man, as it were naturally: and when a thing is found to be congenital with everybody, and to grow with their growth, how can we help believing that it was implanted by the will of the Lord, not to injure them but to help them? But the reason of this conflict; viz., of flesh and spirit, he tells us is this: that you should not do what you would. And so, if we fulfil what God arranged that we should not fulfil, i.e., that we should not do what we liked, how can we help believing that it is bad for us? And this conflict implanted in us by the arrangement of the Creator is in a way useful to us, and calls and urges us on to a higher state: and if it ceased, most surely there would ensue on the other hand a peace that is fraught with danger.

A question arises: how is it that in the Apostle's passage, after he has spoken of the lusts of the flesh and spirit opposing one another, he adds a third thing, namely, man's will?

A question, how it is that in the Apostle's chapter, after he has spoken of the lusts of the flesh and spirit opposing one another, he adds a third thing; viz., man's will.

Germanus: Although we now seem to have some glimmer of understanding, we still cannot fully grasp the Apostle's meaning, so we want you to explain this more clearly to us. Three things seem to be indicated here: first, the struggle of the flesh against the spirit; second, the desire of the spirit against the flesh; and third, our own free will, which appears to be positioned between the two and about which it is said: "You should not do what you will." Although, as I said, we can gather some hints about this from what you have explained, we are eager to have it explained to us more fully, since this conference provides the opportunity.

Germanus: Although some glimmer of the sense now seems clear to us, yet as we cannot thoroughly grasp the Apostle's meaning, we want you to explain this more clearly to us. For the existence of three things seems to be indicated here: first, the struggle of the flesh against the spirit, secondly the desire of the spirit against the flesh, and thirdly our own free will, which seems to be placed between the two, and of which it is said: You should not do what you will. And on this subject though as I said we can gather some hints, from what you have explained of the meaning, yet — since this conference gives the opportunity — we are anxious to have it more fully explained to us.

The answer according to the understanding of someone who asks correctly.

The answer on the understanding of one who asks rightly.

Daniel: It belongs to understanding to discern the distinctions and direction of questions, and it is a main part of knowledge to understand how ignorant you are. Therefore it is said that if a fool asks questions, it will be counted as wisdom (Proverbs 17:28), because although someone who asks questions is ignorant of the answer to the question raised, yet as he wisely asks and learns what he does not know, this very fact will be counted as wisdom in him, because he wisely discovers what he was ignorant of. According to this division of yours, it seems that in this passage the Apostle mentions three things: the lust of the flesh against the spirit, and of the spirit against the flesh, whose mutual struggle against each other appears to have this as its cause and reason—namely, that, as he says, we should not do what we would. There remains a fourth case, which you have overlooked: namely, that we should do what we would not. Now then, we must first discover the meaning of those two desires, that is, of the flesh and spirit, and then next learn to discuss our free will, which is placed between the two, and finally in the same way we can see what cannot belong to our free will.

Daniel: It belongs to the understanding to discern the distinctions and the drift of questions; and it is a main part of knowledge to understand how ignorant you are. Wherefore it is said that if a fool asks questions, it will be accounted wisdom, Proverbs 17:28 because, although one who asks questions is ignorant of the answer to the question raised, yet as he wisely asks, and learns what he does not know, this very fact will be counted as wisdom in him, because he wisely discovers what he was ignorant of. According then to this division of yours, it seems that in this passage the Apostle mentions three things, the lust of the flesh against the spirit, and of the spirit against the flesh, the mutual struggle of which against each other appears to have this as its cause and reason; viz., that, says he, we should not do what we would. There remains then a fourth case, which you have overlooked; viz., that we should do what we would not. Now then, we must first discover the meaning of those two desires, i.e., of the flesh and spirit, and so next learn to discuss our free will, which is placed between the two, and then lastly in the same way we can see what cannot belong to our free will.

The word "flesh" is not used with only one single meaning.

That the word flesh is not used with one single meaning only.

We find that the word "flesh" is used in Holy Scripture with many different meanings. Sometimes it stands for the whole human being—that is, what consists of body and soul—as in "And the Word was made flesh" (John 1:14) and "All flesh shall see the salvation of our God" (Luke 3:6). Sometimes it stands for sinful and carnal people, as in "My spirit shall not remain in those men, because they are flesh" (Genesis 6:3). Sometimes it is used for sins themselves, as in "But you are not in the flesh but in the spirit" (Romans 8:9), and again "Flesh and blood shall not inherit the kingdom of God," which is followed by "Neither shall corruption inherit incorruption" (1 Corinthians 15:50). Sometimes it stands for blood relationship and kinship, as in "Behold we are your bone and your flesh" (2 Samuel 5:1), and the Apostle says, "If by any means I may provoke to emulation them who are my flesh, and save some of them" (Romans 11:14). We must therefore inquire which of these four meanings we ought to take the word "flesh" to have in this passage, for it is clear that it cannot possibly stand as it does in the passage where it is said "The Word was made flesh" and "All flesh shall see the salvation of God." Neither can it have the same meaning as where it is said "My Spirit shall not remain in those men because they are flesh," because the word "flesh" is not used here as it is there, where it stands simply for a sinful person—when he says "The flesh lusts against the spirit and the spirit against the flesh" (Galatians 5:17). Nor is he speaking of material things, but of realities which in one and the same person struggle either at the same time or separately, with the shifting and changing of time.

We find that the word flesh is used in holy Scripture with many different meanings: for sometimes it stands for the whole man, i.e., for that which consists of body and soul, as here And the Word was made flesh, John 1:14 and All flesh shall see the salvation of our God. Luke 3:6 Sometimes it stands for sinful and carnal men, as here My spirit shall not remain in those men, because they are flesh. Genesis 6:3 Sometimes it is used for sins themselves, as here: But you are not in the flesh but in the spirit, Romans 8:9 and again Flesh and blood shall not inherit the kingdom of God: lastly there follows, Neither shall corruption inherit incorruption. 1 Corinthians 15:50 Sometimes it stands for consanguinity and relationship, as here: Behold we are your bone and your flesh, 2 Samuel 5:1 and the Apostle says: If by any means I may provoke to emulation them who are my flesh, and save some of them. Romans 11:14 We must therefore inquire in which of these four meanings we ought to take the word flesh in this place, for it is clear that it cannot possibly stand as in the passage where it is said The Word was made flesh, and All flesh shall see the salvation of God. Neither can it have the same meaning as where it is said My Spirit shall not remain in those men because they are flesh, because the word flesh is not used here as it is there where it stands simply for a sinful man — when he says The flesh lusts against the spirit and the spirit against the flesh. Galatians 5:17 Nor is he speaking of things material, but of realities which in one and the same man struggle either at the same time or separately, with the shifting and changing of time.

What the Apostle means by "flesh" in this passage, and what the lust of the flesh is.

What the Apostle means by flesh in this passage, and what the lust of the flesh is.

Therefore in this passage we should understand flesh to mean not man himself—that is, his material substance—but the carnal will and evil desires, just as spirit does not mean anything material, but the good and spiritual desires of the soul. The blessed Apostle has clearly given this meaning just before, where he begins: "But I say, walk in the spirit, and you shall not fulfill the desires of the flesh; for the flesh lusts against the spirit and the spirit against the flesh: but these are contrary the one to the other, that you may not do what you would." And since these two—namely, the desires of the flesh and of the spirit—exist together in one and the same person, an internal war is carried on daily within us, while the lust of the flesh rushes blindly toward sin and takes pleasure in those delights connected with present comfort. On the other hand, the desire of the spirit opposes these and wants to be entirely absorbed in spiritual efforts, so much so that it actually wants to be free from even the necessary uses of the flesh, longing to be so constantly occupied with these things that it desires to have no concern for the weakness of the flesh. The flesh delights in indulgence and lust; the spirit does not even tolerate natural desires. One wants to have plenty of sleep and to be filled with food; the other is sustained by vigils and fasting, to the point of being unwilling even to allow sleep and food for the necessary purposes of life. One longs to be enriched with an abundance of everything; the other is satisfied even without possessing a daily supply of meager food. One seeks to look well-groomed through baths and to be surrounded every day by crowds of flatterers; the other delights in dirt and filth, and the solitude of the inaccessible desert, and dreads the approach of any mortal person. One lives on the esteem and applause of people; the other glories in injuries done to it and in persecutions.

Wherefore in this passage we ought to take flesh as meaning not man, i.e., his material substance, but the carnal will and evil desires, just as spirit does not mean anything material, but the good and spiritual desires of the soul: a meaning which the blessed Apostle has clearly given just before, where he begins: But I say, walk in the spirit, and you shall not fulfil the desires of the flesh; for the flesh lusts against the spirit and the spirit against the flesh: but these are contrary the one to the other, that you may not do what you would. And since these two; viz., the desires of the flesh and of the spirit co-exist in one and the same man, there arises an internal warfare daily carried on within us, while the lust of the flesh which rushes blindly towards sin, revels in those delights which are connected with present ease. And on the other hand the desire of the spirit is opposed to these, and wishes to be entirely absorbed in spiritual efforts, so that it actually wants to be rid of even the necessary uses of the flesh, longing to be so constantly taken up with these things as to desire to have no share of anxiety about the weakness of the flesh. The flesh delights in wantonness and lust: the spirit does not even tolerate natural desires. The one wants to have plenty of sleep, and to be satiated with food: the other is nourished with vigils and fasting, so as to be unwilling even to admit of sleep and food for the needful purposes of life. The one longs to be enriched with plenty of everything, the other is satisfied even without the possession of a daily supply of scanty food. The one seeks to look sleek by means of baths, and to be surrounded every day by crowds of flatterers, the other delights in dirt and filth, and the solitude of the inaccessible desert, and dreads the approach of all mortal men. The one lives on the esteem and applause of men, the other glories in injuries offered to it, and in persecutions.

What is our free will, which stands between the lust of the flesh and the spirit.

What is our free will, which stands in between the lust of the flesh and the spirit.

Between these two desires, the free will of the soul stands in a middle position that is somewhat blameworthy. It neither delights in the excesses of sin nor accepts the hardships that virtue requires. It seeks to restrain itself from bodily passions while not being willing to endure the necessary suffering. It wants to achieve bodily chastity without disciplining the flesh, to gain purity of heart without the effort of staying awake in prayer, to possess spiritual virtues along with bodily comfort, to obtain the grace of patience without the irritation of being opposed, to practice the humility of Christ without losing worldly honor, to pursue the simplicity of religion along with worldly ambition, to serve Christ while still receiving people's praise and approval, and to profess the strictness that truth demands without offending anyone in the slightest. In short, it is eager to pursue future blessings while not losing present ones. This free will would never lead us to true perfection but would plunge us into a most miserable state of lukewarmness, making us like those whom the Lord rebukes in the Apocalypse: "I know your works, that you are neither hot nor cold. I would that you were hot or cold. But now you are lukewarm, and I will immediately spew you out of my mouth" (Revelation 3:15-16). We would remain in this condition if it were not for the conflicts that arise on both sides, which disturb and destroy this lukewarmness. For when we give in to this free will of ours and want to slide into this slackness, the desires of the flesh immediately rise up and harm us with their sinful passions. They do not allow us to continue in the state of purity we desire and lure us toward that cold and thorny path of pleasure that we should dread. On the other hand, if inflamed with spiritual fervor, we want to root out the works of the flesh and try to raise ourselves completely to excessive efforts toward virtue without any regard for human weakness, the frailty of the flesh intervenes and recalls and restrains us from that excessive spiritual intensity which is bad for us. The result is that as these two desires contradict each other in this kind of struggle, the soul's free will—which does not want either to give itself entirely to bodily desires or to throw itself into the exertions that virtue calls for—is tempered as if by a fair balance. This struggle between the two hinders the more dangerous free will of the soul and creates a kind of equitable balance in the scales of our body, which marks out the boundaries of flesh and spirit most accurately. It does not allow the mind inflamed with spiritual fervor to sway to the right, nor does it allow the flesh to incline to the left through the stings of sin. While this struggle goes on day after day in us for our benefit, we are driven most helpfully to reach that fourth stage which we dislike, so that we gain purity of heart not through ease and carelessness but through constant efforts and contrition of spirit. We retain our bodily chastity through prolonged fasting, hunger, thirst, and watchfulness. We acquire steadfastness of heart through reading, vigils, constant prayer, and the wretchedness of solitude. We preserve patience through enduring tribulation. We serve our Maker amid blasphemies and abundant insults. We follow after truth, if necessary, amid the world's hatred and hostility. And while such a struggle goes on in our body, we are protected from slothful carelessness and stirred to that effort which goes against the grain and to the desire for virtue. Our proper balance is admirably secured: on one side, the sluggish choice of our free will is tempered by fervor of spirit, and on the other, the frigid coldness of the flesh is moderated by a gentle warmth. The desire of the spirit does not allow the mind to be dragged into unbridled license, and the weakness of the flesh does not allow the spirit to be drawn toward unreasonable aspirations after holiness. Otherwise, in the one case, incentives to all kinds of sins might arise, or in the other, the earliest of all sins might lift its head and wound us with an even more fatal dart of pride. Instead, a proper equilibrium results from this struggle and opens to us a safe and secure path of virtue between the two, teaching the soldier of Christ always to walk on the King's highway. The result is that when, because of the lukewarmness arising from this sluggish will we have spoken of, the mind has been too easily entangled in bodily desires, it is checked by the desire of the spirit, which by no means accepts earthly sins. And again, if through excessive feeling our spirit has been carried in unbounded fervor toward ill-considered and impossible heights, it is recalled by the weakness of the flesh to more sensible considerations. Rising above the lukewarm condition of our free will with proper proportion and even course, it proceeds along the way of perfection. We hear that the Lord ordained something like this in the case of the building of that tower in the book of Genesis, where a confusion of tongues suddenly sprang up and put a stop to the blasphemous and wicked attempts of men. For there would have remained there, in opposition to God and indeed against the interest of those who had begun to assault His Divine Majesty, an agreement that boded no good, unless by God's providence the difference of languages, raising disturbances among them, had forced them—because of the variations in their words—to move on to a better condition. A happy and valuable discord recalled to salvation those whom a ruinous unity had driven to destruction. When divisions arose, they began to experience human weakness, which they had known nothing of before when puffed up by their wicked plots.

Between these two desires then the free will of the soul stands in an intermediate position somewhat worthy of blame, and neither delights in the excesses of sin, nor acquiesces in the sorrows of virtue. Seeking to restrain itself from carnal passions in such a way as not nevertheless to be willing to undergo the requisite suffering, and wanting to secure bodily chastity without chastising the flesh, and to acquire purity of heart without the exertion of vigils, and to abound in spiritual virtues together with carnal ease, and to attain the grace of patience without the irritation of contradiction, and to practise the humility of Christ without the loss of worldly honour, to aim at the simplicity of religion in conjunction with worldly ambition, to serve Christ not without the praise and favour of men, to profess the strictness which truth demands without giving the slightest offense to anybody: in a word, it is anxious to pursue future blessings in such a way as not to lose present ones. And this free will would never lead us to attain true perfection, but would plunge us into a most miserable condition of lukewarmness, and make us like those who are rebuked by the Lord's remonstrance in the Apocalypse: I know your works, that you are neither hot nor cold. I would that you were hot or cold. But now you are lukewarm, and I will immediately spew you out of my mouth; Revelation 3:15-16 were it not that these contentions which rise up on both sides disturb and destroy this condition of lukewarmness. For when we give in to this free will of ours and want to let ourselves go in the direction of this slackness, at once the desires of the flesh start up, and injure us with their sinful passions, and do not suffer us to continue in that state of purity in which we delight, and allure us to that cold and thorny path of pleasure which we have to dread. Again, if inflamed with fervour of spirit, we want to root out the works of the flesh, and without any regard to human weakness try to raise ourselves altogether to excessive efforts after virtue, the frailty of the flesh comes in, and recalls us and restrains us from that over excess of spirit which is bad for us: and so the result is that as these two desires are contradicting each other in a struggle of this kind, the soul's free will, which does not like either to give itself up entirely to carnal desires, nor to throw itself into the exertions which virtue calls for, is tempered as it were by a fair balance, while this struggle between the two hinders that more dangerous free will of the soul, and makes a sort of equitable balance in the scales of our body, which marks out the limits of flesh and spirit most accurately, and does not allow the mind inflamed with fervour of spirit to sway to the right hand, nor the flesh to incline through the pricks of sin, to the left. And while this struggle goes on day after day in us to our profit, we are driven most beneficially to come to that fourth stage which we do not like, so as to gain purity of heart not by ease and carelessness, but by constant efforts and contrition of spirit; to retain our chastity of the flesh by prolonged fastings, hunger, thirst, and watchfulness; to acquire purpose of heart by reading, vigils, constant prayer and the wretchedness of solitude; to preserve patience by the endurance of tribulation; to serve our Maker in the midst of blasphemies and abounding insults; to follow after truth if need be amid the hatred of the world and its enmity; and while, with such a struggle going on in our body, we are secured from slothful carelessness, and incited to that effort which is against the grain, and to the desire for virtue, our proper balance is admirably secured, and on one side the languid choice of our free will is tempered by fervour of spirit, and on the other the frigid coldness of the flesh is moderated by a gentle warmth, and while the desire of the spirit does not allow the mind to be dragged into unbridled licence, neither does the weakness of the flesh allow the spirit to be drawn on to unreasonable aspirations after holiness, lest in the one case incentives to all kinds of sins might arise, or in the other the earliest of all sins might lift its head and wound us with a yet more fatal dart of pride: but a due equilibrium will result from this struggle, and open to us a safe and secure path of virtue between the two, and teach the soldier of Christ ever to walk on the King's highway. And thus the result will be that when, in consequence of the lukewarmness arising from this sluggish will of which we have spoken, the mind has been more easily entangled in carnal desires, it is checked by the desire of the spirit, which by no means acquiesces in earthly sins; and again, if through over much feeling our spirit has been carried in unbounded fervour and towards ill-considered and impossible heights, it is recalled by the weakness of the flesh to sounder considerations and rising above the lukewarm condition of our free will with due proportion and even course proceeds along the way of perfection. Something of this sort we hear that the Lord ordained in the case of the building of that tower in the book of Genesis, where a confusion of tongues suddenly sprang up, and put a stop to the blasphemous and wicked attempts of men. For there would have remained there in opposition to God, aye and against the interest of those who had begun to assail His Divine Majesty, an agreement boding no good, unless by God's providence the difference of languages, raising disturbances among them, had forced them because of the variations of their words to go on to a better condition, and a happy and valuable discord had recalled to salvation those whom a ruinous union had driven to destruction, as when divisions arose they began to experience human weakness of which when puffed up by their wicked plots they had hitherto known nothing.

On the benefit of the delay that comes from the conflict between flesh and spirit.

Of the advantage of the delay which results from the struggle between flesh and spirit.

But from the differences that this conflict produces, there arises a delay that is actually advantageous to us, and from this struggle comes a postponement that works for our good. While the resistance of our material body prevents us from carrying out the wicked things we have thought up in our minds, we are sometimes brought back to a better state of mind either through repentance that springs up, or through better thoughts that usually come to us when delay in carrying things out and time for reflection intervene. Finally, we know of beings who are not prevented from carrying out the desires of their free will by any bodily hindrances—I mean devils and spiritual wickednesses. Since they have fallen from a higher and angelic state, we see that they are in a worse condition than humans, precisely because opportunity is always present for them to gratify their desires. They are not delayed from irrevocably performing whatever evil they have imagined, because just as their mind is quick to conceive it, so their substance is ready and free to carry it out. And while a quick and easy way is given them to do what they wish, no salutary second thoughts come in to correct their wicked intention.

But from the differences which this conflict causes, there arises a delay that is so far advantageous to us, and from this struggle an adjournment that is for our good, so that while through the resistance of the material body we are hindered from carrying out those things which we have wickedly conceived with our minds, we are sometimes recalled to a better mind either by penitence springing up, or by some better thoughts which usually come to us when delay in carrying out things, and time for reflection intervene. Lastly, those who, as we know, are not prevented from carrying out the desires of their free will by any hindrances of the flesh, I mean devils and spiritual wickednesses, these, since they have fallen from a higher and angelical state, we see are in a worse plight than men, much in as much as (owing to the fact that opportunity is always present to gratify their desires) they are not delayed from irrevocably performing whatever evil they have imagined because as their mind is quick to conceive it, so their substance is ready and free to carry it out; and while a short and easy method is given them of doing what they wish, no salutary second thoughts come in to amend their wicked intention.

On the incurable depravity of spiritual wickednesses.

Of the incurable depravity of spiritual wickednesses.

For a spiritual being that is not bound to any physical body has no excuse for an evil thought that arises within it, and also has no possibility of forgiveness for its sin, because it is not harassed as we are by external temptations from the flesh to sin, but is simply inflamed by the fault of a corrupt will. Therefore its sin is without forgiveness and its condition without remedy. For since it does not fall through the enticements of any earthly matter, it can find no pardon or opportunity for repentance. And from this we can clearly understand that this struggle which arises in us between the flesh and spirit against each other is not only harmless, but actually extremely beneficial to us.

For a spiritual substance and one that is not tied to any material flesh has no excuse for an evil thought which arises within, and also shuts out forgiveness for its sin, because it is not harassed as we are by incentives of the flesh without, to sin, but is simply inflamed by the fault of a perverse will. And therefore its sin is without forgiveness and its weakness without remedy. For as it falls through the allurements of no earthly matter, so it can find no pardon or place for repentance. And from this we can clearly gather that this struggle which arises in us of the flesh and spirit against each other is not merely harmless, but actually extremely useful to us.

On the value of the lust of the flesh against the spirit in our case.

Of the value of the lust of the flesh against the spirit in our case.

To begin with, it serves as an immediate correction of our laziness and carelessness. Like an energetic schoolmaster who never allows us to stray from the path of strict discipline, if our carelessness has exceeded even slightly the proper limits of seriousness, it immediately stirs us through the stimulus of desire, rebukes us, and calls us back to proper moderation. Second, when it comes to chastity and perfect purity, when by God's grace we see that we have been kept from bodily defilement for some time, we might imagine that we can no longer be disturbed by the impulses of the flesh. We might become proud and puffed up in our hearts, as if we no longer carry around our corrupt flesh. But this lust humbles and restrains us, and reminds us through its stings that we are merely human. We ordinarily fall into other kinds of sins—worse and more harmful ones—without much thought and are not as easily ashamed of committing them. But with this particular sin, the conscience is especially humbled. Through this temptation it is stung by the memory of passions it had neglected, as it clearly sees that it is made unclean by natural emotions it knew nothing about while it was still more unclean through spiritual sins. Coming back at once to cure its former sluggishness, it is warned that it must not trust in past achievements of purity, which it sees can be lost by even the smallest falling away from the Lord. It is also warned that it cannot attain the gift of this purity except by God's grace alone, since actual experience teaches us that if we are eager to reach lasting perfection of heart, we must constantly strive to obtain the virtue of humility.

To begin with, because it is an immediate reproof of our sloth and carelessness, and like some energetic schoolmaster who never allows us to deviate from the line of strict discipline, and if our carelessness has ever so little exceeded the limits of due gravity which become it, it immediately excites us by the stimulus of desire, and chides us and recalls us to due moderation. Secondly, because, in the matter of chastity and perfect purity, when by God's grace we see that we have been for some time kept from carnal pollution, in order that we may not imagine that we can no longer be disturbed by the motions of the flesh and thereby be elated and puffed up in our secret hearts as if we no longer bore about the corruption of the flesh, it humbles and checks us, and reminds us by its pricks that we are but men. For as we ordinarily fall without much thought into other kinds of sins and those worse and more harmful, and are not so easily ashamed of committing them, so in this particular one the conscience is especially humbled, and by means of this illusion it is stung by the recollection of passions that have been neglected, as it sees clearly that it is rendered unclean by natural emotions, of which it knew nothing while it was still more unclean through spiritual sins; and so coming back at once to the cure of its former sluggishness, it is warned both that it ought not to trust in the attainments of purity in the past, which it sees to be lost by ever so small a falling away from the Lord, and also that it cannot attain the gift of this purity except by God's grace alone, since actual experience somehow or other teaches us that if we are anxious to reach abiding perfection of heart we must constantly endeavour to obtain the virtue of humility.

Concerning the passions of the flesh, without humbling which we would fall more severely.

Of the excitements of the flesh, without the humiliation of which we should fall more grievously.

To prove that the pride resulting from this purity would be more dangerous than all sins and wickednesses, and that we would therefore receive no reward for any height of perfect chastity, we can point to those powers we mentioned earlier. Though they are believed to experience no such fleshly desires, they were cast down from their high and heavenly position into everlasting destruction simply because of pride of heart. Therefore, we would be completely and hopelessly lukewarm, since we would have no warning of our own carelessness planted in either our body or our mind, nor would we ever strive to reach the glow of perfection or even maintain strict frugality and abstinence, if this excitement of the flesh did not arise to humble us, frustrate us, and make us eager and anxious to purify ourselves from spiritual sins.

To the fact then that the pride which results from this purity would be more dangerous than all sins and wickednesses, and that we should on that account gain no reward for any height of perfect chastity, we may call as witnesses those powers of which we spoke before, which since it is believed that they experience no such fleshly lusts, were cast down from their high and heavenly estate in everlasting destruction simply from pride of heart. And so we should be altogether hopelessly lukewarm, since we should have no warning of carelessness on our part implanted either in our body or in our mind, nor should we ever strive to reach the glow of perfection, or even keep to strict frugality and abstinence, were it not that this excitement of the flesh springs up and humbles us and baffles us and makes us keen and anxious about purifying ourselves from spiritual sins.

On the lukewarmness of eunuchs.

Of the lukewarmness of eunuchs.

Finally, for this reason we often notice this lukewarmness of mind in those who are Eunuchs. Since they are, so to speak, free from the demands of the flesh, they imagine they have no need for the effort of bodily self-discipline or for sorrow of heart. Made careless by this freedom from concern, they make no effort either to truly seek and obtain perfection of heart or even purity from spiritual faults. And this condition, which results from their physical state, becomes their natural disposition—which is actually a worse state. For someone who moves from the state of coldness to that of lukewarmness is condemned by the Lord's words as even more detestable.

Lastly, on this account in those who are Eunuchs, we often detect the existence of this lukewarmness of mind, because, as they are so to speak free from the needs of the flesh, they fancy that they have no need either of the trouble of bodily abstinence, or of contrition of heart; and being rendered slack by this freedom from anxiety, they make no efforts either truly to seek or to acquire perfection of heart or even purity from spiritual faults. And this condition which is the result of their state in the flesh, becomes natural, which is altogether a worse state. For he who passes from the state of coldness to that of lukewarmness is branded by the Lord's words as still more hateful.

The question of what is the difference between the carnal and natural man.

The question what is the difference between the carnal and natural man.

Germanus: You have, it seems to us, very clearly shown the value of the struggle between the flesh and spirit, so that we can believe it can in some way be understood by us. Therefore, we want you to explain this to us in the same way: what is the difference between the carnal man and the natural man, or how can the natural man be worse than the carnal one?

Germanus: You have, it seems to us, very clearly shown the value of the struggle which is raised between the flesh and spirit, so that we can believe that it can in a sort of way be grasped by us; and therefore we want to have this also explained to us in the same way; viz., what is the difference between the carnal and the natural man, or how the natural man can be worse than the carnal.

The answer concerning the threefold condition of souls.

The answer concerning the threefold condition of souls.

Daniel: According to Scripture, there are three kinds of souls: the first is the carnal, the second the natural, and the third the spiritual. The Apostle describes them as follows. Of the carnal he says: I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able; for you are yet carnal. And again: For whereas there is among you envying and contention, are you not carnal? 1 Corinthians 3:2-3 Concerning the natural he also speaks: But the natural man perceives not the things that are of the spirit of God; for it is foolishness to him. But concerning the spiritual: But the spiritual man judges all things: and he himself is judged by no man. 1 Corinthians 2:14-15 And again You who are spiritual instruct such ones in the spirit of meekness. Galatians 6:1 So, even though at our renunciation we stopped being carnal—that is, we began to separate ourselves from association with worldly people and to avoid open bodily defilement—we must still strive with all our strength to reach a spiritual condition immediately. Otherwise we might deceive ourselves, thinking that because we have outwardly renounced this world and gotten rid of the defilement of bodily fornication, we have reached the heights of perfection. This would make us careless and indifferent about purifying ourselves from other sinful desires, and we would remain stuck between these two stages, unable to reach spiritual advancement. This happens either because we think it is fully sufficient for our perfection merely to separate ourselves outwardly from the world and its pleasures, or because we are free from corruption and bodily intercourse. In this way we find ourselves in that lukewarm condition which is considered the worst of all, and we discover that we are spit out of the Lord's mouth, according to His words: I would that you were hot or cold. But now you are lukewarm and I will begin to spew you out of My mouth. Revelation 3:15-16 The Lord rightly declares that those whom He has previously received into the depths of His love, but who have become shamefully lukewarm, will be spit out and rejected from His embrace. Though they might have provided Him with some health-giving nourishment, they chose instead to be torn away from His heart, becoming far worse than those who had never entered the Lord's mouth as food—just as we turn away with disgust from what nausea forces us to vomit up. Whatever is cold gets warmed when received into the mouth and is received with satisfaction and good results. But whatever has been once rejected because of its miserable lukewarmness, we cannot—I won't say touch with our lips—but even look at from a distance without the greatest disgust. He is rightly said to be worse, because the carnal man—that is, the worldly man and the pagan—is more readily brought to saving conversion and to the heights of perfection than someone who has been professed as a monk but has not, as his rule requires, taken hold of the way of perfection, and has thus completely withdrawn from that fire of spiritual fervor. The former is eventually broken down by the sins of the flesh and acknowledges his uncleanness, and in his contrition he hurries from bodily defilement to the fountain of true cleansing and the heights of perfection. In his horror at that cold state of unbelief in which he finds himself, he is set on fire with the fire of the spirit and flies more readily to perfection. But someone who has, as we said, once started with a lukewarm beginning and has begun to misuse the name of monk, and who has not taken hold of the way of this profession with the humility and fervor that he should—when he is infected by this miserable plague and is, so to speak, weakened by it—can no longer discern by himself what is perfect nor learn from the warnings of another. For he says in his heart what the Lord tells us: Because I am rich and wealthy and want nothing. And so what follows is immediately applied to him: But you are wretched, and miserable, and poor, and blind, and naked. Revelation 3:17 He is in a worse condition than a worldly man because he has no idea that he is wretched or blind or naked or requires cleansing, or needs to be directed and taught by anyone. Therefore he receives no sound advice, since he does not realize that he is burdened with the name of monk and is looked down on in everyone's judgment. Everyone believes him to be a saint and regards him as a servant of God, yet he must hereafter be subjected to a stricter judgment and punishment. Finally, why should we linger any longer over things that we have sufficiently discovered and proven by experience? We have often seen those who were cold and carnal—that is, worldly men and pagans—attain spiritual warmth, but never lukewarm and natural men. These too we read in the prophet are hated by the Lord, so that a command is given to spiritual and learned men to stop warning and teaching them, and not to sow the seed of the life-giving word in ground that is barren and unfruitful and choked by harmful thorns. Instead, they should reject this and cultivate fallow ground—that is, they should transfer all their care and teaching, and their zeal in the life-giving word, to pagans and worldly men, as we read: Thus says the Lord to the men of Judah and inhabitants of Jerusalem: break up your fallow ground, and sow not among thorns. Jeremiah 4:3

Daniel: There are, according to the statements of Scripture, three kinds of souls; the first is the carnal, the second the natural, and the third the spiritual: which we find are thus described by the Apostle. For of the carnal he says: I gave you milk to drink, not meat: for you were not able as yet. But neither indeed are you now able; for you are yet carnal. And again: For whereas there is among you envying and contention, are you not carnal? 1 Corinthians 3:2-3 Concerning the natural he also speaks as follows: But the natural man perceives not the things that are of the spirit of God; for it is foolishness to him. But concerning the spiritual: But the spiritual man judges all things: and he himself is judged by no man. 1 Corinthians 2:14-15 And again You who are spiritual instruct such ones in the spirit of meekness. Galatians 6:1 And so, though at our renunciation we ceased to be carnal, i.e., we began to separate ourselves from intercourse with those in the world, and to have nothing to do with open pollution of the flesh, we must still be careful to strive with all our might to attain immediately a spiritual condition, lest haply we flatter ourselves because we seem as far as the outer man is concerned to have renounced this world and got rid of the defilement of carnal fornication, as if by this we had reached the heights of perfection; and thence become careless and indifferent about purifying ourselves from other affections, and so being kept back between these two, become unable to reach the stage of spiritual advancement; either because we think that it is amply sufficient for our perfection if we seem to separate ourselves, as regards the outward man, from intercourse with this world and from its pleasure, or because we are free from corruption and carnal intercourse, and thus we find ourselves in that lukewarm condition which is considered the worst of all, and discover that we are spewed out of the mouth of the Lord, in accordance with these words of His: I would that you were hot or cold. But now you are lukewarm and I will begin to spew you out of My mouth. Revelation 3:15-16 And not without good reason does the Lord declare that those whom he has previously received in the bowels of His love, and who have become shamefully lukewarm, shall be spewed out and rejected from His bosom: in as much as, though they might have yielded Him some health-giving subsistence, they preferred to be torn away from His heart: thus becoming far worse than those who had never found their way into the Lord's mouth as food, just as we turn away with loathing from that which nausea compels us to bring up. For whatever is cold is warmed when received into the mouth and is received with satisfaction and good results. But whatever has been once rejected owing to its miserable luke-warmness, we cannot — I will not say touch with the lips — but even look on from a distance without the greatest disgust. Rightly then is he said to be worse, because the carnal man, i.e., the worldly man and the heathen, is more readily brought to saving conversion and to the heights of perfection than one who has been professed as a monk, but has not, as his rule directs, laid hold on the way of perfection, and so has once for all drawn back from that fire of spiritual fervour. For the former is at last broken down by the sins of the flesh, and acknowledges his uncleanness, and in his compunction hastens from carnal pollution to the fountain of true cleansing, and the heights of perfection, and in his horror at that cold state of infidelity in which he finds himself, he is kindled with the fire of the spirit and flies the more readily to perfection. For one who has, as we said, once started with a lukewarm beginning, and has begun to abuse the name of monk, and who has not laid hold on the way of this profession with the humility and fervour that he ought, when once he is infected by this miserable plague, and is as it were unstrung by it, can no longer of himself discern what is perfect nor learn from the admonitions of another. For he says in his heart that which the Lord tells us: Because I am rich and wealthy and want nothing; and so this which follows is at once applied to him: But you are wretched, and miserable, and poor, and blind, and naked: Revelation 3:17 and he is so far in a worse condition than a worldly man, because he has no idea that he is wretched or blind or naked or requires cleansing, or needs to be directed and taught by any one; and on this account he receives no sound advice as he does not realise that he is weighted with the name of monk, and is lowered in the judgment of all, whereas, though everybody believes him to be a saint and regards him as a servant of God, he must hereafter be subjected to a stricter judgment and punishment. Lastly, why should we any longer linger over those things which we have sufficiently discovered and proved by experience? We have often seen those who were cold and carnal, i.e., worldly men and heathen, attain spiritual warmth: but lukewarm and natural men never. And these too we read in the prophet are hated of the Lord, so that a charge is given to spiritual and learned men to desist from warning and teaching them, and not to sow the seed of the life-giving word in ground that is barren and unfruitful and choked by noxious thorns; but that they should scorn this, and rather cultivate fallow ground, i.e., that they should transfer all their care and teaching, and their zeal in the life-giving word to pagans and worldly men: as we thus read: Thus says the Lord to the men of Judah and inhabitants of Jerusalem: break up your fallow ground, and sow not among thorns. Jeremiah 4:3

Those who renounce the world but do so poorly.

Of those who renounce the world but ill.

In conclusion, I am ashamed to say that we find many people have renounced the world in such a way that they have changed nothing about their former sins and habits—only their state of life and worldly clothing. They eagerly accumulate wealth they never had before, or they refuse to give up what they already possessed, or what is even sadder, they actually try to increase it under this excuse: they claim it is right to use it to support their relatives or the brethren, or they hoard it under the pretense of establishing monasteries where they imagine they can preside as abbots. But if they truly sought the way of perfection, they would instead strive with all their effort to achieve this: to strip themselves not only of their wealth but of all their former preferences and pursuits, and place themselves completely and unreservedly under the guidance of the Elders so that they have no concern not merely about others, but even about themselves. Instead, we find that while they are eager to be placed over their brethren, they are never subject to their Elders, and with pride as their starting point, they are quite ready to teach others but take no trouble to learn themselves or to practice what they are supposed to teach. And so it is certain to end with them becoming, as the Savior said, blind leaders of the blind so that both fall into the ditch. This pride, though it is only one kind, takes a twofold form. One form constantly assumes an appearance of seriousness and gravity; the other breaks out with unrestrained freedom into foolish giggling and laughing. The former delights in not talking; the latter thinks it hard to be held to the restraint of silence, and has no scruples about talking freely on matters that are unsuitable and foolish, while it is ashamed to be thought inferior to or less well informed than others. The one seeks clerical office because of pride; the other looks down on it, imagining it is unsuitable or beneath its former dignity and life and the merits of its birth. Which of these two should be considered worse, each person must consider and decide for himself. In any case, the kind of disobedience is one and the same if a man breaks the Elder's commands, whether it is due to zeal in work or to love of ease. It is just as harmful to upset the rules of the monastery for the sake of sleep as it is for the sake of vigilance, and it is exactly the same to transgress the Abbot's orders in order to read as it is to disregard them in order to sleep. There is no difference in the incentive to pride if you neglect a brother, whether it is because of your fast or because of your breakfast—except that those faults which seem to show themselves under the guise of virtues and in the form of spirituality are worse and less likely to be cured than those which arise openly and from carnal pleasures. For the latter, like illnesses that are perfectly plain and visible, are confronted and cured, while the former, since they are covered under the cloak of virtue, remain uncured and cause their victims to fall into a more dangerous and deadly state of ill health.

In the last place I am ashamed to say how we find that a large number have made their renunciation in such a way that we find that they have altered nothing of their former sins and habits, but only their state of life and worldly garb. For they are eager in amassing wealth which they never had before, or else do not give up that which they had, or which is still sadder, they actually strive to augment it under this excuse; viz., that they assert that it is right that they should always support with it their relations or the brethren, or they hoard it under pretence of starting congregations which they imagine that they can preside over as Abbots. But if only they would sincerely seek after the way of perfection, they would rather endeavour with all their might and main to attain to this: viz., that they might strip themselves not only of their wealth but of all their former likings and occupations, and place themselves unreservedly and entirely under the guidance of the Elders so as to have no anxiety not merely about others, but even about themselves. But on the contrary we find that while they are eager to be set over their brethren, they are never subject to their Elders themselves, and, with pride for their starting point, while they are quite ready to teach others they take no trouble to learn themselves or to practise what they are to teach: and so it is sure to end in their becoming, as the Saviour said, blind leaders of the blind so that both fall into the ditch. Matthew 15:14 And this pride though there is only one kind of it, yet takes a twofold form. One form continually puts on the appearance of seriousness and gravity, the other breaks out with unbridled freedom into silly giggling and laughing. The former delights in not talking: the latter thinks it hard to be kept to the restraint of silence, and has no scruples about talking freely on matters that are unsuitable and foolish, while it is ashamed to be thought inferior to or less well informed than others. The one on account of pride seeks clerical office, the other looks down upon it, since it fancies that it is unsuitable or beneath its former dignity and life and the deserts of its birth. And which of these two should be accounted the worse each man must consider and decide for himself. At any rate the kind of disobedience is one and the same, if a man breaks the Elder's commands whether it be owing to zeal in work, or to love of ease: and it is as hurtful to upset the rules of the monastery for the sake of sleep, as it is for the sake of vigilance, and it is just the same to transgress the Abbot's orders in order to read, as it is to slight them in order to sleep: nor is there any difference in the incentive to pride if you neglect a brother, whether it is because of your fast or because of your breakfast: except that those faults which seem to show themselves under the guise of virtues and in the form of spirituality are worse and less likely to be cured than those which arise openly and from carnal pleasures. For these latter, like sicknesses which are perfectly plain and visible, are grappled with and cured, while the former, since they are covered under the cloak of virtue, remain uncured, and cause their victims to fall into a more dangerous and deadly state of ill health.

Those who have disregarded great matters and occupy themselves with trivial things.

Of those who having made light of great things busy themselves about trifles.

It is absurd to see that some men, after their initial burst of renunciation in which they gave up their estates, vast wealth, and worldly careers and entered the monasteries, remain earnestly attached to things that cannot be completely eliminated and that we cannot do without in this life, even though these things are small and insignificant. In their case, the worry about these trifles is greater than their love of all their former possessions. It certainly will not benefit them much that they disregarded greater riches and property if they have simply transferred their affections (on account of which they were supposed to despise them) to small and trivial things. For the sin of covetousness and greed of which they cannot be guilty regarding truly valuable things, they retain regarding common matters, and thus show that they have not eliminated their former greed but only changed its object. If they are overly concerned about their mats, baskets, blankets, books, and other trifles like these, the same passion holds them captive as before. They actually guard and defend their rights over these items so jealously that they get angry with their brothers about them, and what is worse, they are not ashamed to quarrel over them. Being still troubled by the harmful effects of their former covetousness, they are not content to possess those things which the needs and requirements of the body compel a monk to have, according to the common number and measure. Instead, they show the greediness of their heart by trying to have the things they are obliged to use made better than others have, or, exceeding all proper limits, they keep as their own special and private property and guard from the touch of others what ought to belong to all the brothers equally. As if the difference of metals, and not the passion of covetousness, was what mattered; and as if it were wrong to be angry about big things but acceptable to be angry about trifling matters; and as if we had not given up all our precious things precisely so that we might more readily learn to think nothing about trifles! For what difference does it make whether one gives in to covetousness regarding large and splendid things or regarding the merest trifles, except that we should consider a man so much worse if he has despised great things and then is a slave to little things? And so that kind of renunciation of the world does not attain perfection of heart, because though it qualifies as poverty it still retains the mindset of wealth.

For how can we show how absurd it is that we see that some men after their first enthusiasm of renunciation in which they forsook their estates and vast wealth and the service of the world, and betook themselves to the monasteries, are still earnestly devoted to those things which cannot altogether be cut off, and which we cannot do without in this state of life, even though they are small and trifling things; so that in their case the anxiety about these trifles is greater than their love of all their property. And it certainly will not profit them much that they have disregarded greater riches and property, if they have only transferred their affections (on account of which they were to make light of them) to small and trifling things. For the sin of covetousness and avarice of which they cannot be guilty in the matter of really valuable things, they retain with regard to commoner matters, and so show that they have not got rid of their former greed but only changed its object. For if they are too careful about their mats, baskets, blankets, books, and other trifles such as these, the same passion holds them captive as before. And they actually guard and defend their rights over them so jealously as to get angry with their brethren about them, and, what is worse, they are not ashamed to quarrel over them. And being still troubled by the bad effects of their former covetousness, they are not content to possess those things which the needs and requirements of the body compel a monk to have, according to the common number and measure, but here too they show the greediness of their heart, as they try to have those things which they are obliged to use, better got up than the others; or, exceeding all due bounds, keep as their special and peculiar property and guard from the touch of others that which ought to belong to all the brethren alike. As if the difference of metals, and not the passion of covetousness was what mattered; and as if it was wrong to be angry about big things, while one might innocently be about trifling matters: and as if we had not given up all our precious things just in order that we might learn more readily to think nothing about trifles! For what difference does it make whether one gives way to covetousness in the matter of large and splendid things, or in the matter of the merest trifles, except that we ought to think a man so far worse if he has made light of great things and then is a slave to little things? And so that sort of renunciation of the world does not attain perfection of heart, because though it ranks as poverty it still keeps the mind of wealth.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

CONFERENCE OF ABBOT PAPHNUTIUS ON THE THREE KINDS OF RENUNCIATIONS.

CONFERENCE OF ABBOT PAPHNUTIUS. ON THE THREE SORTS OF RENUNCIATIONS.

# The Life and Conduct of Abbot Paphnutius

Of the life and conduct of Abbot Paphnutius.

Among that group of saints who shine like brilliant stars in the darkness of this world, we saw the holy Paphnutius, like some great light, shining with the brightness of knowledge. He was a presbyter of our community, that is, of those who lived in the desert of Scete, where he remained until extreme old age without ever moving from his cell. He had taken possession of this cell when he was still young, and it was five miles from the church. He never moved to nearer areas, nor was he prevented by the distance, even when worn out with age, from going to church on Saturday or Sunday. But not wanting to return empty-handed, he would put a bucket of water on his shoulders to last him all week and carry it back to his cell. Even when he was past ninety, he would not allow younger men to fetch it for him. From his earliest youth he threw himself into monastic discipline with such passion that after only a short time in it, he was given the virtue of submission as well as knowledge of all good qualities. Through practicing humility and obedience, he put to death all his desires, and by this he stamped out all his faults and gained every virtue that the monastic system and the teaching of the ancient fathers produces. Burning with desire for even greater progress, he was eager to go deep into the desert so that, with no human companions to disturb him, he might be more easily united to the Lord, to whom he longed to be inseparably joined even while he still lived among the brothers. And there, once again in his extreme passion, he surpassed the virtues of the anchorites. In his eager desire for continual divine meditation, he avoided even the sight of them and plunged into solitary places that were even wilder and more inaccessible, and hid himself in them for a long time. As a result, since the anchorites themselves only caught a glimpse of him every now and then with great difficulty, the belief was that he enjoyed and delighted in the daily company of angels. Because of this remarkable characteristic, they gave him the nickname "the Buffalo."

In that choir of saints who shine like brilliant stars in the night of this world, we have seen the holy Paphnutius, like some great luminary, shining with the brightness of knowledge. For he was a presbyter of our company, I mean of those whose abode was in the desert of Scete, where he lived to extreme old age, without ever moving from his cell, of which he had taken possession when still young, and which was five miles from the church, even to nearer districts; nor was he when worn out with years hindered by the distance from going to Church on Saturday or Sunday. But not wanting to return from thence empty handed he would lay on his shoulders a bucket of water to last him all the week, and carry it back to his cell, and even when he was past ninety would not suffer it to be fetched by the labour of younger men. He then from his earliest youth threw himself into the monastic discipline with such fervour that when he had spent only a short time in it, he was endowed with the virtue of submission, as well as the knowledge of all good qualities. For by the practice of humility and obedience he mortified all his desires, and by this stamped out all his faults and acquired every virtue which the monastic system and the teaching of the ancient fathers produces, and, inflamed with desire for still further advances, he was eager to penetrate into the recesses of the desert, so that, with no human companions to disturb him, he might be more readily united to the Lord, to whom he longed to be inseparably joined, even while he still lived in the society of the brethren. And there once more in his excessive fervour he outstripped the virtues of the Anchorites, and in his eager desire for continual divine meditation avoided the sight of them: and he plunged into solitary places yet wilder and more inaccessible, and hid himself for a long while in them, so that, as the Anchorites themselves only with great difficulty caught a glimpse of him every now and then, the belief was that he enjoyed and delighted in the daily society of angels, and because of this remarkable characteristic of his he was surnamed by them the Buffalo.

Concerning the discourse of the same elder, and our response to it.

Of the discourse of the same old man, and our reply to it.

We were eager to learn from his teaching, so we came to his cell toward evening, feeling somewhat unsettled. After a brief silence, he began to praise our efforts—how we had left our homes and traveled through many lands out of love for the Lord, and were trying with all our strength to endure hardship and the trials of the desert, and to follow their strict way of life, which even those born and raised in the same poverty and deprivation could barely tolerate. We replied that we had come for his teaching and instruction so that we might learn something about the practices of such a great man and about that perfection which we knew from much evidence existed in him. We had not come to be honored with praise we did not deserve, or to be inflated with pride (which our enemy sometimes stirred up in us even in our own cells) by his words. Therefore we asked him instead to present to us what would make us humble and broken-hearted, not what would flatter us and make us proud.

As then we were anxious to learn from his teaching, we came in some agitation to his cell towards evening. And after a short silence he began to commend our undertaking, because we had left our homes, and had visited so many countries out of love for the Lord, and were endeavouring with all our might to endure want and the trials of the desert, and to imitate their severe life, which even those who had been born and bred in the same state of want and penury, could scarcely put up with; and we replied that we had come for his teaching and instruction in order that we might be to some extent initiated in the customs of so great a man, and in that perfection which we had known from many evidences to exist in him, not that we might be honoured by any commendations to which we had no right, or be puffed up with any elation of mind, (with which we were sometimes exercised in our own cells at the suggestion of our enemy) in consequence of any words of his. Wherefore we begged him rather to lay before us what would make us humble and contrite, and not what would flatter us and puff us up.

The statement of Abbot Paphnutius on the three kinds of vocations and the three sorts of renunciations.

The statement of Abbot Paphnutius on the three kinds of vocations, and the three sorts of renunciations.

Then the Blessed Paphnutius said: There are three kinds of vocations, and we know there are also three sorts of renunciations that are necessary to a monk, whatever his vocation may be. We ought to carefully examine first why we said there are three kinds of vocations, so that when we are certain we are called to God's service in the first stage of our vocation, we may ensure that our life matches the high level to which we are called. It will be useless to have made a good beginning if we do not show an end that corresponds to it. But if we feel that only as a last resort have we been pulled away from a worldly life, then just as we seem to rest on a less satisfactory beginning regarding religious life, we must make proportionately more earnest efforts to stir ourselves with spiritual fervor to make a better end. It is also good in every way for us to know secondly the manner of the threefold renunciations, because we will never be able to attain perfection if we are ignorant of it, or if we know it but do not try to carry it out in practice.

Then The Blessed Paphnutius: There are, said he, three kinds of vocations. And we know that there are three sorts of renunciations as well, which are necessary to a monk, whatever his vocation may be. And we ought diligently to examine first the reason for which we said that there were three kinds of vocations, that when we are sure that we are summoned to God's service in the first stage of our vocation, we may take care that our life is in harmony with the exalted height to which we are called, for it will be of no use to have made a good beginning if we do not show forth an end corresponding to it. But if we feel that only in the last resort have we been dragged away from a worldly life, then, as it appears that we rest on a less satisfactory beginning as regards religion, so must we proportionately make the more earnest endeavours to rouse ourselves with spiritual fervour to make a better end. It is well too on every ground for us to know secondly the manner of the threefold renunciations because we shall never be able to attain perfection, if we are ignorant of it or if we know it, but do not attempt to carry it out in act.

An explanation of the three callings.

An explanation of the three callings.

To clarify the main differences between these three kinds of calling: the first is from God, the second comes through man, and the third is from compulsion. A calling is from God whenever some inspiration takes hold of our heart and, even while we are asleep, stirs in us a desire for eternal life and salvation, commanding us to follow God and hold fast to His commandments with life-giving contrition. We read in Holy Scripture that Abraham was called by the voice of the Lord from his native country, all his dear relatives, and his father's house, when the Lord said, "Get out from your country and from your relatives and from your father's house" (Genesis 12:1). In this same way we have heard that blessed Antony was also called, receiving the occasion of his conversion from God alone. Upon entering a church, he heard in the Gospel the Lord saying, "Whoever does not hate father and mother and children and wife and lands, yes and his own soul also, cannot be my disciple; and if you will be perfect, go sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow me." With heartfelt contrition he took this charge of the Lord as if specially directed at him, and immediately gave up everything and followed Christ, without any encouragement from the advice and teaching of men. The second kind of calling is what we said takes place through man—that is, when we are stirred up by the example of some of the saints and their advice, and are thus inflamed with the desire for salvation. We ourselves never forget that by the grace of the Lord we were summoned in this way, aroused by the advice and good example of the above-mentioned saint to give ourselves to this aim and calling. In this way also we find in Holy Scripture that the children of Israel were delivered from Egyptian bondage through Moses. But the third kind of calling is that which comes from compulsion, when we have been caught up in the riches and pleasures of this life, and temptations suddenly come upon us that either threaten us with danger of death, strike us with the loss and confiscation of our goods, or afflict us with the death of those dear to us—and so at last, even against our will, we are driven to turn to the God whom we scorned to follow in the days of our prosperity. We often find instances of this compulsory call in Scripture, when we read that on account of their sins the children of Israel were given up by the Lord to their enemies, and that on account of their tyranny and savage cruelty they turned again and cried to the Lord. And it says, "The Lord sent them a Savior, called Ehud, the son of Gera, the son of Jemini, who used the left hand as well as the right." And again we are told, "They cried unto the Lord, who raised them up a Savior and delivered them, namely Othniel, the son of Kenaz, Caleb's younger brother." It is of such people that the Psalm speaks: "When He slew them, then they sought Him, and they returned and came to Him early in the morning, and they remembered that God was their helper, and the Most High God their redeemer." And again: "And they cried unto the Lord when they were troubled, and He delivered them out of their distress."

To make clear therefore the main differences between these three kinds of calling, the first is from God, the second comes through man, the third is from compulsion. And a calling is from God whenever some inspiration has taken possession of our heart, and even while we are asleep stirs in us at desire for eternal life and salvation, and bids us follow God and cleave to His commandments with life-giving contrition: as we read in Holy Scripture that Abraham was called by the voice of the Lord from his native country, and all his dear relations, and his father's house; when the Lord said Get you out from your country and from your kinsfolk and from your father's house. Genesis 12:1 And in this way we have heard that the blessed Antony also was called, the occasion of whose conversion was received from God alone. For on entering a church he there heard in the Gospel the Lord saying: Whoever hates not father and mother and children and wife and lands, yea and his own soul also, cannot be my disciple; and if you will be perfect, go sell all that you have, and give to the poor, and you shall have treasure in heaven, and come, follow me: And with heartfelt contrition he took this charge of the Lord as if specially aimed at him, and at once gave up everything and followed Christ, without any incitement thereto from the advice and teaching of men. The second kind of calling is that which we said took place through man; viz., when we are stirred up by the example of some of the saints, and their advice, and thus inflamed with the desire of salvation: and by this we never forget that by the grace of the Lord we ourselves were summoned, as we were aroused by the advice and good example of the above-mentioned saint, to give ourselves up to this aim and calling; and in this way also we find in Holy Scripture that it was through Moses that the children of Israel were delivered from the Egyptian bondage. But the third kind of calling is that which comes from compulsion, when we have been involved in the riches and pleasures of this life, and temptations suddenly come upon us and either threaten us with peril of death, or smite us with the loss and confiscation of our goods, or strike us down with the death of those dear to us, and thus at length even against our will we are driven to turn to God whom we scorned to follow in the days of our wealth. And of this compulsory call we often find instances in Scripture, when we read that on account of their sins the children of Israel were given up by the Lord to their enemies; and that on account of their tyranny and savage cruelty they turned again, and cried to the Lord. And it says: The Lord sent them a Saviour, called Ehud, the son of Gera, the son of Jemini, who used the left hand as well as the right: and again we are told, they cried unto the Lord, who raised them up a Saviour and delivered them, to wit, Othniel, the son of Kenaz, Caleb's younger brother. And it is of such that the Psalm speaks: When He slew them, then they sought Him: and they returned and came to Him early in the morning: and they remembered that God was their helper, and the most High God their redeemer. And again: And they cried unto the Lord when they were troubled, and He delivered them out of their distress.

How the first of these calls is useless to a lazy person, and the last is no obstacle to one who is earnest.

How the first of these calls is of no use to a sluggard, and the last is no hindrance to one who is in earnest.

Of these three calls then, although the first two may seem to rest on better principles, we sometimes find that even the third grade—which seems the lowest and coldest—has produced men who became perfect and most earnest in spirit. These became like those who made an admirable beginning in approaching the Lord's service and also spent the rest of their lives in most praiseworthy fervor of spirit. Conversely, we find that many from the higher grade have grown cold and often have come to a miserable end. Just as it was no obstacle to the first group that they seemed to be converted not of their own free will but by force and compulsion—since the Lord's loving kindness secured for them the opportunity for repentance—so too it was of no benefit to the second group that the early days of their conversion were so bright, because they were not careful to bring the remainder of their life to a suitable end. In the case of Abbot Moses, who lived in a spot in the wilderness called Calamus, nothing was lacking in his merits and perfect blessedness, despite the fact that he was driven to flee to the monastery through fear of death hanging over him because of a murder. He made such use of his compulsory conversion that with ready zeal he turned it into a voluntary one and climbed to the topmost heights of perfection. On the other hand, it has been of no benefit to very many—whose names I ought not to mention—that they entered the Lord's service with a better beginning than this, since afterward sloth and hardness of heart crept over them, and they fell into a dangerous state of torpor and the bottomless pit of death. We see this clearly indicated in the call of the Apostles. Of what good was it to Judas that he had of his own free will embraced the highest grade of the Apostolate in the same way Peter and the rest of the Apostles had been summoned, since he allowed the splendid beginning of his call to end in the ruin of cupidity and covetousness, and as a cruel murderer even rushed into the betrayal of the Lord? Or what obstacle was it to Paul that he was suddenly blinded and seemed to be drawn against his will into the way of salvation, since he afterward followed the Lord with complete fervor of soul, and having begun by compulsion, completed it by free and voluntary devotion, and ended with a magnificent conclusion a life made glorious by such great deeds? Everything therefore depends upon the end, in which one who was consecrated by a noble conversion at the outset may through carelessness turn out a failure, and one who was compelled by necessity to adopt the monastic life may through fear of God and earnestness be made perfect.

Of these three calls then, although the two former may seem to rest on better principles, yet sometimes we find that even by the third grade, which seems the lowest and the coldest, men have been made perfect and most earnest in spirit, and have become like those who made an admirable beginning in approaching the Lord's service, and passed the rest of their lives also in most laudable fervour of spirit: and again we find that from the higher grade very many have grown cold, and often have come to a miserable end. And just as it was no hindrance to the former class that they seemed to be converted not of their own free will, but by force and compulsion, in as much as the loving kindness of the Lord secured for them the opportunity for repentance, so too to the latter it was of no avail that the early days of their conversion were so bright, because they were not careful to bring the remainder of their life to a suitable end. For in the case of Abbot Moses, who lived in a spot in the wilderness called Calamus, nothing was wanting to his merits and perfect bliss, in consequence of the fact that he was driven to flee to the monastery through fear of death, which was hanging over him because of a murder; for he made such use of his compulsory conversion that with ready zeal he turned it into a voluntary one and climbed the topmost heights of perfection. As also on the other hand; to very many, whose names I ought not to mention, it has been of no avail that they entered on the Lord's service with better beginning than this, as afterwards sloth and hardness of heart crept over them, and they fell into a dangerous state of torpor, and the bottomless pit of death, an instance of which we see clearly indicated in the call of the Apostles. For of what good was it to Judas that he had of his own free will embraced the highest grade of the Apostolate in the same way in which Peter and the rest of the Apostles had been summoned, as he allowed the splendid beginning of his call to terminate in a ruinous end of cupidity and covetousness, and as a cruel murderer even rushed into the betrayal of the Lord? Or what hindrance was it to Paul that he was suddenly blinded, and seemed to be drawn against his will into the way of salvation, as afterwards he followed the Lord with complete fervour of soul, and having begun by compulsion completed it by a free and voluntary devotion, and terminated with a magnificent end a life that was rendered glorious by such great deeds? Everything therefore depends upon the end; in which one who was consecrated by a noble conversion at the outset may through carelessness turn out a failure, and one who was compelled by necessity to adopt the monastic life may through fear of God and earnestness be made perfect.

An explanation of the three kinds of renunciations.

An account of the three sorts of renunciations.

We must now speak of the renunciations, of which tradition and the authority of Holy Scripture show us three, and which every one of us ought to complete with the utmost zeal. The first is that by which, as far as the body is concerned, we disregard all the wealth and possessions of this world. The second is that by which we reject the fashions and vices and former affections of soul and flesh. The third is that by which we detach our soul from all present and visible things, and contemplate only things to come, and set our heart on what is invisible. And we read that the Lord commanded Abraham to do all three of these at once, when He said to him, "Get out from your country, and your kinsfolk, and your father's house" (Genesis 12:1). First He said "from your country," that is, from the goods of this world and earthly riches. Second, "from your kinsfolk," that is, from this former life and habits and sins, which cling to us from our very birth and are joined to us as if by ties of family and kinship. Third, "from your father's house," that is, from all the recollection of this world which the sight of the eyes can provide. For regarding the two fathers—the one who is to be forsaken and the one who is to be sought—David speaks in the person of God as follows: "Hearken, O daughter, and consider, and incline your ear: forget also your own people and your father's house." For the one who says "Hearken, O daughter" is certainly a Father, and yet he testifies that the one whose house and people he urges should be forgotten is nonetheless father of his daughter. And this happens when, being dead with Christ to the rudiments of this world, we no longer, as the Apostle says, regard the things which are seen, but those which are not seen, for the things which are not seen are eternal (2 Corinthians 4:18), and going forth in heart from this temporal and visible home, we turn our eyes and heart toward that in which we are to remain forever. And we shall succeed in doing this when, while we walk in the flesh, we no longer war with the Lord according to the flesh, proclaiming in deed and action the truth of that saying of the blessed Apostle: "Our conversation is in heaven" (Philippians 3:20). To these three sorts of renunciations the three books of Solomon suitably correspond. For Proverbs answers to the first renunciation, as in it the desires for carnal things and earthly sins are restrained. To the second corresponds Ecclesiastes, as there everything which is done under the sun is declared to be vanity. To the third, the Song of Songs, in which the soul, soaring above all visible things, is actually joined to the Word of God by the contemplation of heavenly things.

We must now speak of the renunciations, of which tradition and the authority of Holy Scripture show us three, and which every one of us ought with the utmost zeal to make complete. The first is that by which as far as the body is concerned we make light of all the wealth and goods of this world; the second, that by which we reject the fashions and vices and former affections of soul and flesh; the third, that by which we detach our soul from all present and visible things, and contemplate only things to come, and set our heart on what is invisible. And we read that the Lord charged Abraham to do all these three at once, when He said to him Get you out from your country, and your kinsfolk, and your father's house. Genesis 12:1 First He said from your country, i.e., from the goods of this world, and earthly riches: secondly, from your kinsfolk, i.e., from this former life and habits and sins, which cling to us from our very birth and are joined to us as it were by ties of affinity and kinship: thirdly, from your father's house, i.e., from all the recollection of this world, which the sight of the eyes can afford. For of the two fathers, i.e., of the one who is to be forsaken, and of the one who is to be sought, David thus speaks in the person of God: Hearken, O daughter, and consider, and incline your ear: forget also your own people and your father's house: for the person who says Hearken, O daughter, is certainly a Father; and yet he bears witness that the one, whose house and people he urges should be forgotten, is none the less father of his daughter. And this happens when being dead with Christ to the rudiments of this world, we no longer, as the Apostle says, regard the things which are seen, but those which are not seen, for the things which are not seen are eternal, 2 Corinthians 4:18 and going forth in heart from this temporal and visible home, turn our eyes and heart towards that in which we are to remain forever. And this we shall succeed in doing when, while we walk in the flesh, we are no longer at war with the Lord according to the flesh, proclaiming in deed and actions the truth of that saying of the blessed Apostle Our conversation is in heaven. Philippians 3:20 To these three sorts of renunciations the three books of Solomon suitably correspond. For Proverbs answers to the first renunciation, as in it the desires for carnal things and earthly sins are repressed; to the second Ecclesiastes corresponds, as there everything which is done under the sun is declared to be vanity; to the third the Song of Songs, in which the soul soaring above all things visible, is actually joined to the word of God by the contemplation of heavenly things.

How we can achieve perfection in each of these kinds of renunciations.

How we can attain perfection in each of these sorts of renunciations.

It won't do us much good to have made our first renunciation with complete devotion and faith if we don't complete the second with the same zeal and enthusiasm. When we have succeeded in this, we will be able to reach the third renunciation as well. In this third stage, we leave the house of our former parent—who, as we know well, was our father from our very birth according to the old man, when we were by physis children of wrath, as others also (Ephesians 2:3)—and fix our entire mental focus on heavenly things. Of this father, Scripture says to Jerusalem, which had despised God the true Father, "Your father was an Amorite, and your mother a Hittite" (Ezekiel 16:3), and in the gospel we read, "You are of your father the devil and the lusts of your father you love to do" (John 8:44). When we have left him and pass from visible things to unseen things, we will be able to say with the Apostle: "But we know that if our earthly house of this tabernacle is dissolved we have a habitation from God, a house not made with hands, eternal in the heavens" (2 Corinthians 5:1), and also this, which we quoted a little earlier: "But our conversation is in heaven, whence also we look for the Savior, the Lord Jesus, who will reform the body of our low estate made like to the body of His glory" (Philippians 3:20-21), and this from blessed David: "For I am a sojourner upon the earth, and a stranger as all my fathers were," so that we may, in accordance with the Lord's word, be made like those of whom the Lord speaks to His Father in the gospel as follows: "They are not of the world, as I am not of the world" (John 17:16), and again to the Apostles themselves: "If you were of this world, the world would love its own: but because you are not of this world, therefore the world hates you" (John 15:19). We will succeed in reaching the perfection of this third renunciation when our soul is sullied by no stain of bodily coarseness, but, with all such things carefully eliminated, it has been freed from every earthly quality and desire, and by constant meditation on divine things and spiritual contemplation has so completely passed on to unseen things that in its earnest seeking after things above and spiritual things it no longer feels that it is imprisoned in this fragile flesh and bodily form, but is caught up into such an ecstasy that it not only doesn't hear words with the outward ear or busy itself with gazing on the forms of present things, but doesn't even see things close at hand or large objects straight before its very eyes. No one can understand the truth and power of this except someone who has experienced what has been said through actual trial—that is, someone whose soul's eyes the Lord has turned away from all present things, so that he no longer considers them as things that will soon pass away, but as things that are already finished, and sees them vanish into nothing like misty smoke. Like Enoch, walking with God and translated from human life and customs, he is not found amid the vanities of this life. That this actually happened bodily in Enoch's case, the book of Genesis tells us: "And Enoch walked with God, and was not found, for God translated him." The Apostle also says: "By faith Enoch was translated that he should not see death"—the death of which the Lord says in the gospel: "He that lives and believes in me shall not die eternally." Therefore, if we want to attain true perfection, we ought to see to it that just as we have outwardly with the body made light of parents, home, the riches and pleasures of the world, we also inwardly with the heart forsake all these things and are never drawn back by any desires to those things we have forsaken. This is unlike those who were led up by Moses, who, though they did not literally go back, are said to have returned in heart to Egypt—that is, by forsaking God who had led them forth with such mighty signs and by worshiping the idols of Egypt which they had despised. As Scripture says: "And in their hearts they turned back into Egypt, saying to Aaron: Make us gods to go before us" (Acts 7:39-40). We would fall into the same condemnation as those who, while dwelling in the wilderness after they had tasted manna from heaven, lusted after the filthy food of sins and mean baseness, and seemed together with them to murmur in the same way: "It was well with us in Egypt, when we sat over the flesh pots and ate the onions, and garlic, and cucumbers, and melons." This form of speech, although it referred primarily to that people, we see fulfilled today in our own case and way of life, for everyone who after renouncing this world turns back to his old desires and reverts to his former likings asserts in heart and action the very same thing they did, and says, "It was well with me in Egypt." I am afraid that the number of these will be as large as that of the multitudes of backsliders we read about under Moses, for though they were counted as six hundred and three thousand armed men who came out of Egypt, of this number not more than two entered the land of promise. Therefore we should be careful to take examples of goodness from those who are few and far between, because according to that pattern of which we have spoken, in the gospel "Many are called but few are said to be chosen" (Matthew 22:14). A renunciation in body alone and a mere change of place from Egypt will not do us any good if we do not succeed in achieving that renunciation in heart, which is far higher and more valuable. Of that mere bodily renunciation we have spoken of, the apostle declares as follows: "Though I bestow all my goods to feed the poor, and give my body to be burned, but have not charity, it profits me nothing" (1 Corinthians 13:3). The blessed Apostle would never have said this had he not foreseen by the spirit that some who had given all their goods to feed the poor would not be able to attain to evangelical perfection and the lofty heights of charity, because while pride or impatience ruled over their hearts they were not careful to purify themselves from their former sins and unrestrained habits. On that account they could never attain to that love of God which never fails, and these, as they fall short in this second stage of renunciation, can still less reach that third stage which is most certainly far higher. But consider too in your minds with great care the fact that he did not simply say, "If I bestow my goods." For it might perhaps be thought that he spoke of someone who had not fulfilled the command of the gospel but had kept back something for himself, as some half-hearted people do. But he says, "Though I bestow all my goods to feed the poor"—that is, even if my renunciation of those earthly riches is perfect. And to this renunciation he adds something still greater: "And though I give my body to be burned, but have not charity, I am nothing." As if he had said in other words: Though I bestow all my goods to feed the poor in accordance with that command in the gospel where we are told, "If you will be perfect, go sell all that you have, and give to the poor, and you shall have treasure in heaven" (Matthew 19:21), renouncing them so as to keep back nothing at all for myself, and though to this distribution of my goods I should by the burning of my flesh add martyrdom so as to give up my body for Christ, and yet be impatient or passionate or envious or proud, or excited by wrongs done by others, or seek what is mine, or indulge in evil thoughts, or not be ready and patient in bearing all that can be inflicted on me—this renunciation and the burning of the outer man will profit me nothing while the inner man is still involved in the former sins. This is because, while in the fervor of the early days of my conversion I made light of mere worldly possessions, which are said to be not good or evil in themselves but indifferent, I took no care to cast out in like manner the injurious powers of a bad heart, or to attain to that love of the Lord which is patient, which is kind, which envies not, is not puffed up, is not soon angry, deals not perversely, seeks not her own, thinks no evil, which bears all things, endures all things (1 Corinthians 13:4-7), and which lastly never allows him who follows after it to fall by the deceitfulness of sin.

Wherefore it will not be of much advantage to us that we have made our first renunciation with the utmost devotion and faith, if we do not complete the second with the same zeal and ardour. And so when we have succeeded in this, we shall be able to arrive at the third as well, in which we go forth from the house of our former parent, (who, as we know well, was our father from our very birth, after the old man, when we were by nature children of wrath, as others also, Ephesians 2:3) and fix our whole mental gaze on things celestial. And of this father Scripture says to Jerusalem which had despised God the true Father, Your father was an Amorite, and your mother a Hittite; Ezekiel 16:3 and in the gospel we read You are of your father the devil and the lusts of your father you love to do. John 8:44 And when we have left him, as we pass from things visible to things unseen we shall be able to say with the Apostle: But we know that if our earthly house of this tabernacle is dissolved we have a habitation from God, a house not made with hands, eternal in the heavens, 2 Corinthians 5:1 and this also, which we quoted a little while ago: But our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus, who will reform the body of our low estate made like to the body of His glory, Philippians 3:20-21 and this of the blessed David: For I am a sojourner upon the earth, and a stranger as all my fathers were; so that we may in accordance with the Lord's word be made like those of whom the Lord speaks to His Father in the gospel as follows: They are not of the world, as I am not of the world, John 17:16 and again to the Apostles themselves: If you were of this world, the world would love its own: but because you are not of this world, therefore the world hates you. John 15:19 Of this third renunciation then we shall succeed in reaching the perfection, whenever our soul is sullied by no stain of carnal coarseness, but, all such having been carefully eliminated, it has been freed from every earthly quality and desire, and by constant meditation on things Divine, and spiritual contemplation has so far passed on to things unseen, that in its earnest seeking after things above and things spiritual it no longer feels that it is prisoned in this fragile flesh, and bodily form, but is caught up into such an ecstasy as not only to hear no words with the outward ear, or to busy itself with gazing on the forms of things present, but not even to see things close at hand, or large objects straight before the very eyes. And of this no one can understand the truth and force, except one who has made trial of what has been said, under the teaching of experience; viz., one, the eyes of whose soul the Lord has turned away from all things present, so that he no longer considers them as things that will soon pass away, but as things that are already done with, and sees them vanish into nothing, like misty smoke; and like Enoch, walking with God, and translated from human life and fashions, not be found amid the vanities of this life. And that this actually happened corporeally in the case of Enoch the book of Genesis thus tells us. And Enoch walked with God, and was not found, for God translated him. And the Apostle also says: By faith Enoch was translated that he should not see death, the death namely of which the Lord says in the gospel: He that lives and believes in me shall not die eternally. Wherefore, if we are anxious to attain true perfection, we ought to look to it that as we have outwardly with the body made light of parents, home, the riches and pleasures of the world, we may also inwardly with the heart forsake all these things and never be drawn back by any desires to those things which we have forsaken, as those who were led up by Moses, though they did not literally go back, are yet said to have returned in heart to Egypt; viz., by forsaking God who had led them forth with such mighty signs, and by worshipping the idols of Egypt of which they had thought scorn, as Scripture says: And in their hearts they turned back into Egypt, saying to Aaron: Make us gods to go before us, Acts 7:39-40 for we should fall into like condemnation with those who, while dwelling in the wilderness, after they had tasted manna from heaven, lusted after the filthy food of sins, and of mean baseness, and should seem together with them to murmur in the same way: It was well with us in Egypt, when we sat over the flesh pots and ate the onions, and garlic, and cucumbers, and melons: A form of speech, which, although it referred primarily to that people, we yet see fulfilled today in our own case and mode of life: for everyone who after renouncing this world turns back to his old desires, and reverts to his former likings asserts in heart and act the very same thing that they did, and says It was well with me in Egypt, and I am afraid that the number of these will be as large as that of the multitudes of backsliders of whom we read under Moses, for though they were reckoned as six hundred and three thousand armed men who came out of Egypt, of this number not more than two entered the land of promise. Wherefore we should be careful to take examples of goodness from those who are few and far between, because according to that figure of which we have spoken in the gospel Many are called but few are said to be chosen. Matthew 22:14 A renunciation then in body alone, and a mere change of place from Egypt will not do us any good, if we do not succeed in achieving that renunciation in heart, which is far higher and more valuable. For of that mere bodily renunciation of which we have spoken the apostle declares as follows: Though I bestow all my goods to feed the poor, and give my body to be burned, but have not charity, it profits me nothing. 1 Corinthians 13:3 And the blessed Apostle would never have said this had it not been that he foresaw by the spirit that some who had given all their goods to feed the poor would not be able to attain to evangelical perfection and the lofty heights of charity, because while pride or impatience ruled over their hearts they were not careful to purify themselves from their former sins, and unrestrained habits, and on that account could never attain to that love of God which never fails, and these, as they fall short in this second stage of renunciation, can still less reach that third stage which is most certainly far higher. But consider too in your minds with great care the fact that he did not simply say If I bestow my goods. For it might perhaps be thought that he spoke of one who had not fulfilled the command of the gospel, but had kept back something for himself, as some half-hearted persons do. But he says Though I bestow all my goods to feed the poor, i.e., even if my renunciation of those earthly riches be perfect. And to this renunciation he adds something still greater: And though I give my body to be burned, but have not charity, I am nothing: As if he had said in other words, though I bestow all my goods to feed the poor in accordance with that command in the gospel, where we are told If you will be perfect, go sell all that you have, and give to the poor, and you shall have treasure in heaven, Matthew 19:21 renouncing them so as to keep back nothing at all for myself, and though to this distribution (of my goods) I should by the burning of my flesh add martyrdom so as to give up my body for Christ, and yet be impatient, or passionate or envious or proud, or excited by wrongs done by others, or seek what is mine, or indulge in evil thoughts, or not be ready and patient in bearing all that can be inflicted on me, this renunciation and the burning of the outer man will profit me nothing, while the inner man is still involved in the former sins, because, while in the fervour of the early days of my conversion I made light of the mere worldly substance, which is said to be not good or evil in itself but indifferent, I took no care to cast out in like manner the injurious powers of a bad heart, or to attain to that love of the Lord which is patient, which is kind, which envies not, is not puffed up, is not soon angry, deals not perversely, seeks not her own, thinks no evil, which bears all things, endures all things, 1 Corinthians 13:4-7 and which lastly never suffers him who follows after it to fall by the deceitfulness of sin.

Concerning our very own possessions in which the beauty or ugliness of the soul is observed.

Of our very own possessions in which the beauty of the soul is seen or its foulness.

We ought then to take the utmost care that our inner man may also cast off and put away all those possessions of its sins which it acquired in its former life. Since these continually cling to body and soul and are our very own, they will not cease to accompany us after death unless we reject them and cut them off while we are still in the flesh. For just as good qualities, or charity itself which is their source, may be gained in this world and after the close of this life make the person who loves it lovely and glorious, so our faults transmit to that eternal remembrance a mind darkened and stained with foul colors. For the beauty or ugliness of the soul is the product of its virtues or its vices, the color it takes from which either makes it so glorious that it may well hear from the prophet "And the king shall have pleasure in your beauty," or so black, foul, and ugly that it must surely acknowledge the stench of its shame and say "My wounds stink and are corrupt because of my foolishness," while the Lord Himself says to it "Why is not the wound of the daughter of my people closed?" And therefore these are our very own possessions which continually remain with the soul, which no king and no enemy can either give or take away from us. These are our very own possessions which not even death itself can part from the soul, but by renouncing which we can attain to perfection, and by clinging to which we shall suffer the punishment of eternal death.

We ought then to take the utmost care that our inner man as well may cast off and make away with all those possessions of its sins, which it acquired in its former life: which as they continually cling to body and soul are our very own, and, unless we reject them and cut them off while we are still in the flesh, will not cease to accompany us after death. For as good qualities, or charity itself which is their source, may be gained in this world, and after the close of this life make the man who loves it lovely and glorious, so our faults transmit to that eternal remembrance a mind darkened and stained with foul colors. For the beauty or ugliness of the soul is the product of its virtues or its vices, the color it takes from which either makes it so glorious, that it may well hear from the prophet And the king shall have pleasure in your beauty, or so black, and foul, and ugly, that it must surely acknowledge the stench of its shame, and say My wounds stink and are corrupt because of my foolishness, and the Lord Himself says to it Why is not the wound of the daughter of my people closed? Jeremiah 8:22 And therefore these are our very own possessions, which continually remain with the soul, which no king and no enemy can either give or take away from us. These are our very own possessions which not even death itself can part from the soul, but by renouncing which we can attain to perfection, and by clinging to which we shall suffer the punishment of eternal death.

# Of three types of possessions

Of three sorts of possessions.

Riches and possessions are understood in Holy Scripture in three different ways: as good, as bad, and as indifferent. Bad riches are those of which it is said: "The rich have wanted and have suffered hunger," and "Woe unto you that are rich, for you have received your consolation" (Luke 6:24). To cast off these riches is the height of perfection and is a distinguishing mark of those poor who are commended in the gospel by the Lord's saying: "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3), and in the Psalm: "This poor man cried, and the Lord heard him," and again: "The poor and needy shall praise your name." Good riches are those which require great virtue and merit to acquire, and the righteous person who possesses them is praised by David, who says: "The generation of the righteous shall be blessed: glory and riches are in his house, and his righteousness remains forever," and again: "The ransom of a man's life are his riches" (Proverbs 13:8). Concerning these riches, it is said in the Apocalypse to the one who does not have them and is shamefully poor and naked: "I will begin to vomit you out of my mouth. Because you say I am rich and wealthy and have need of nothing, and know not that you are wretched and miserable and poor and blind and naked, I counsel you to buy of me gold fire-tried, that you may be made rich, and may be clothed in white garments, and that the shame of your nakedness may not appear" (Revelation 3:16-18). There are also some riches which are indifferent, meaning they can be made either good or bad. They become one or the other according to the will and character of those who use them. Concerning these, the blessed Apostle says: "Charge the rich of this world not to be high-minded nor to trust in the uncertainty of riches, but in God (who gives us abundantly all things to enjoy), to do good, to give easily, to communicate to others, to lay up in store for themselves a good foundation that they may lay hold on the true life" (1 Timothy 6:17-19). These are the riches that the rich man in the gospel kept and never distributed to the poor, while the beggar Lazarus was lying at his gate desiring to be fed with his crumbs. Because of this, he was condemned to the unbearable flames and everlasting heat of hell-fire.

Riches and possessions are taken in Holy Scripture in three different ways, i.e., as good, bad, and indifferent. Those are bad, of which it is said: The rich have wanted and have suffered hunger, and Woe unto you that are rich, for you have received your consolation: Luke 6:24 and to have cast off these riches is the height of perfection; and a distinction which belongs to those poor who are commended in the gospel by the Lord's saying: Blessed are the poor in spirit, for theirs is the kingdom of heaven; Matthew 5:3 and in the Psalm: This poor man cried, and the Lord heard him, and again: The poor and needy shall praise your name. Those riches are good, to acquire which is the work of great virtue and merit, and the righteous possessor of which is praised by David who says The generation of the righteous shall be blessed: glory and riches are in his house, and his righteousness remains for ever: and again the ransom of a man's life are his riches. Proverbs 13:8 And of these riches it is said in the Apocalypse to him who has them not and to his shame is poor and naked: I will begin, says he, to vomit you out of my mouth. Because you say I am rich and wealthy and have need of nothing: and know not that you are wretched and miserable and poor and blind and naked, I counsel you to buy of me gold fire-tried, that you may be made rich, and may be clothed in white garments, and that the shame of your nakedness may not appear. Revelation 3:16-18 There are some also which are indifferent, i.e., which may be made either good or bad: for they are made either one or the other in accordance with the will and character of those who use them: of which the blessed, Apostle says Charge the rich of this world not to be high-minded nor to trust in the uncertainty of riches, but in God (who gives us abundantly all things to enjoy), to do good, to give easily, to communicate to others, to lay up in store for themselves a good foundation that they may lay hold on the true life. 1 Timothy 6:17-19 These are what the rich man in the gospel kept, and never distributed to the poor — while the beggar Lazarus was lying at his gate and desiring to be fed with his crumbs; and so he was condemned to the unbearable flames and everlasting heat of hell-fire.

No one can become perfect through the first grade of renunciation alone.

That none can become perfect merely through the first grade of renunciation.

When we leave behind these visible goods of the world, we are not forsaking our own wealth but things that are not truly ours, even though we boast about them as either gained by our own efforts or inherited from our ancestors. For as I said, nothing is truly our own except what we possess in our heart and what clings to our soul, which therefore cannot be taken away from us by anyone. But Christ speaks in terms of criticism about those visible riches to people who grasp them as if they were their own and refuse to share them with those in need. "If you have not been faithful in what is another's, who will give to you what is your own?" (Luke 16:12). Clearly then, not only daily experience teaches us that these riches are not our own, but this saying of our Lord also teaches it by the very title He gives them. But concerning visible and worthless riches, Peter says to the Lord: "Look, we have left everything and followed you. What then shall we have?" (Matthew 19:27) when it is clear that they had left nothing but their miserable broken nets. And unless this word "everything" is understood to refer to that renunciation of sins which is truly great and important, we will not find that the apostles had left anything of any value, or that the Lord had any reason for granting them the blessing of such great glory that they were allowed to hear from Him that "in the regeneration, when the Son of Man shall sit on the throne of His glory, you also shall sit upon twelve thrones judging the twelve tribes of Israel." If, then, those who have completely renounced their earthly and visible goods cannot for sufficient reason attain to apostolic charity, nor climb with readiness and vigor to that third stage of renunciation which is still higher and belongs to only a few, what should those people think of themselves who do not even make that first step (which is very easy) a complete one, but keep together with their old lack of faith their former sordid riches, and imagine that they can boast of the mere name of monks? The first renunciation of which we spoke is therefore of what is not our own, and so is not sufficient by itself to confer perfection on the one renouncing, unless he advances to the second, which is really and truly a renunciation of what belongs to us. And when we have secured this by the expulsion of all our faults, we shall rise to the heights of the third renunciation also, whereby we rise above not merely all those things which are done in this world or particularly belong to human beings, but even that whole universe around us which is considered so glorious, and shall with heart and soul look down upon it as subject to vanity and destined soon to pass away; as we look, as the Apostle says, "not on those things which are seen, but on those which are not seen: for the things that are seen are temporal, and the things which are not seen are eternal" (2 Corinthians 4:18). Then we may be found worthy to hear that highest statement which was spoken to Abraham: "and come into a land which I will show you" (Genesis 12:1), which clearly shows that unless a person has made those three former renunciations with complete earnestness of mind, he cannot attain to this fourth, which is granted as a reward and privilege to one whose renunciation is perfect, so that he may be found worthy to enter the land of promise which no longer bears for him the thorns and thistles of sins. This land, after all the passions have been driven out, is acquired by purity of heart even in the body, and no good deeds or efforts of human exertion can gain it, but the Lord Himself promises to show it, saying "And come into the land which I will show to you." This clearly proves that the beginning of our salvation results from the call of the Lord, who says "Get out from your country," and that the completion of perfection and purity is His gift in the same way, as He says "And come into the land which I will show you"—that is, not one you yourself can know or discover by your own efforts, but one which I will show not only to one who is ignorant of it, but even to one who is not looking for it. And from this we clearly understand that just as we hasten to the way of salvation through being stirred up by the inspiration of the Lord, so too it is under the guidance of His direction and illumination that we attain to the perfection of the highest blessedness.

In leaving then these visible goods of the world we forsake not our own wealth, but that which is not ours, although we boast of it as either gained by our own exertions or inherited by us from our forefathers. For as I said nothing is our own, save this only which we possess with our heart, and which cleaves to our soul, and therefore cannot be taken away from us by any one. But Christ speaks in terms of censure of those visible riches, to those who clutch them as if they were their own, and refuse to share them with those in want. If you have not been faithful in what is another's, who will give to you what is your own? Luke 16:12 Plainly then it is not only daily experience which teaches us that these riches are not our own, but this saying of our Lord also, by the very title which it gives them. But concerning visible and worthless riches Peter says to the Lord: Lo, we have left all and followed you. What shall we have therefore? Matthew 19:27 when it is clear that they had left nothing but their miserable broken nets. And unless this expression all is understood to refer to that renunciation of sins which is really great and important, we shall not find that the Apostles had left anything of any value, or that the Lord had any reason for bestowing on them the blessing of so great glory, that they were allowed to hear from Him that in the regeneration, when the Son of Man shall sit on the throne of His glory, you also shall sit upon twelve thrones judging the twelve tribes of Israel. If then those, who have completely renounced their earthly and visible goods, cannot for sufficient reason attain to Apostolic charity, nor climb with readiness and vigour to that third stage of renunciation which is still higher and belongs to but few, what should those think of themselves, who do not even make that first step (which is very easy) a thorough one, but keep together with their old want of faith, their former sordid riches, and fancy that they can boast of the mere name of monks? The first renunciation then of which we spoke is of what is not our own, and therefore is not enough of itself to confer perfection on the renunciant, unless he advances to the second, which is really and truly a renunciation of what belongs to us. And when we have made sure of this by the expulsion of all our faults, we shall mount to the heights of the third renunciation also, whereby we rise above not merely all those things which are done in this world or specially belong to men, but even that whole universe around us which is esteemed so glorious, and shall with heart and soul look down upon it as subject to vanity and destined soon to pass away; as we look, as the Apostle says, not on those things which are seen, but on those which are not seen: for the things that are seen, are temporal, and the things which are not seen are eternal; 2 Corinthians 4:18 that so we may be found worthy to hear that highest utterance, which was spoken to Abraham: and come into a land which I will show you, Genesis 12:1 which clearly shows that unless a man has made those three former renunciations with all earnestness of mind, he cannot attain to this fourth, which is granted as a reward and privilege to one whose renunciation is perfect, that he may be found worthy to enter the land of promise which no longer bears for him the thorns and thistles of sins; which after all the passions have been driven out is acquired by purity of heart even in the body, and which no good deeds or exertions of man's efforts (can gain), but which the Lord Himself promises to show, saying And come into the land which I will show to you: which clearly proves that the beginning of our salvation results from the call of the Lord, Who says Get you out from your country, and that the completion of perfection and purity is His gift in the same way, as He says And come into the land which I will show you, i.e., not one you yourself can know or discover by your own efforts, but one which I will show not only to one who is ignorant of it, but even to one who is not looking for it. And from this we clearly gather that as we hasten to the way of salvation through being stirred up by the inspiration of the Lord, so too it is under the guidance of His direction and illumination that we attain to the perfection of the highest bliss.

A question concerning the free will of man and the grace of God.

A question on the free will of man and the grace of God.

Germanus: Where then is there any room for free will, and how can anything be attributed to our own effort so that we deserve praise, if God both begins and completes everything in us that relates to our salvation?

Germanus: Where then is there room for free will, and how is it ascribed to our efforts that we are worthy of praise, if God both begins and ends everything in us which concerns our salvation?

The response concerning the administration (economy) of Divine Grace, with free will remaining in us.

The answer on the economy of Divine Grace, with free will still remaining in us.

This argument would fairly influence us if in every work and practice the beginning and the end were everything, and there were no middle in between. And so, just as we know that God creates opportunities of salvation in various ways, it is in our power to make use of the opportunities granted to us by heaven more or less earnestly. For just as the offer came from God who called him "get you out of your country," so the obedience was on the part of Abraham who went forth. And just as the fact that the saying "Come into the land" was carried into action was the work of him who obeyed, so the addition of the words "which I will show you" came from the grace of God who commanded or promised it. But we should be sure that although we practice every virtue with unceasing efforts, yet with all our exertions and zeal we can never arrive at perfection, nor is mere human diligence and toil of itself sufficient to deserve to reach the splendid reward of bliss, unless we have secured it by means of the Lord's cooperation and His directing our heart to what is right. And so we ought every moment to pray and say with David "Order my steps in your paths that my footsteps slip not," and "He has set my feet upon a rock and ordered my goings," that He who is the unseen ruler of the human heart may grant to turn to the desire of virtue that will of ours, which is more readily inclined to vice either through lack of knowledge of what is good or through the delights of passion. And we read this in a verse in which the prophet sings very plainly: "Being pushed I was overturned that I might fall"—here the weakness of our free will is shown—"and the Lord sustained me"—again this shows that the Lord's help is always joined to it, and by this, when He sees that we have stumbled, He sustains and supports us, as it were by stretching out His hand, so that we may not be altogether destroyed by our free will. And again: "If I said my foot was moved"—namely, from the slippery character of the will—"Your mercy, O Lord, helped me." Once more he joins the help of God to his own weakness, as he confesses that it was not owing to his own efforts but to the mercy of God that the foot of his faith was not moved. And again: "According to the multitude of the sorrows which I had in my heart"—which sprang most certainly from my free will—"Your comforts have refreshed my soul," that is, by coming through Your inspiration into my heart and laying open the view of future blessings which You have prepared for them who labor in Your name, they not only removed all anxiety from my heart but actually conferred upon it the greatest delight. And again: "Had it not been that the Lord helped me, my soul had almost dwelt in hell." He certainly shows that through the depravity of this free will he would have dwelt in hell, had he not been saved by the assistance and protection of the Lord. For "By the Lord, and not by free will, are a man's steps directed," and "although the righteous fall," at least by free will, "he shall not be cast away." And why? "Because the Lord upholds him with His hand." And this is to say with the utmost clearness: None of the righteous are sufficient of themselves to acquire righteousness, unless every moment when they stumble and fall the Divine mercy supports them with His hands, so that they may not utterly collapse and perish when they have been cast down through the weakness of free will.

Paphnutius: This would fairly influence us, if in every work and practice, the beginning and the end were everything, and there were no middle in between. And so as we know that God creates opportunities of salvation in various ways, it is in our power to make use of the opportunities granted to us by heaven more or less earnestly. For just as the offer came from God Who called him get you out of your country, so the obedience was on the part of Abraham who went forth; and as the fact that the saying Come into the land was carried into action, was the work of him who obeyed, so the addition of the words which I will show you came from the grace of God Who commanded or promised it. But it is well for us to be sure that although we practise every virtue with unceasing efforts, yet with all our exertions and zeal we can never arrive at perfection, nor is mere human diligence and toil of itself sufficient to deserve to reach the splendid reward of bliss, unless we have secured it by means of the co-operation of the Lord, and His directing our heart to what is right. And so we ought every moment to pray and say with David Order my steps in your paths that my footsteps slip not: and He has set my feet upon a rock and ordered my goings: that He Who is the unseen ruler of the human heart may vouchsafe to turn to the desire of virtue that will of ours, which is more readily inclined to vice either through want of knowledge of what is good, or through the delights of passion. And we read this in a verse in which the prophet sings very plainly: Being pushed I was overturned that I might fall, where the weakness of our free will is shown. And the Lord sustained me: again this shows that the Lord's help is always joined to it, and by this, that we may not be altogether destroyed by our free will, when He sees that we have stumbled, He sustains and supports us, as it were by stretching out His hand. And again: If I said my foot was moved; viz., from the slippery character of the will, Your mercy, O Lord, helped me. Once more he joins on the help of God to his own weakness, as he confesses that it was not owing to his own efforts but to the mercy of God, that the foot of his faith was not moved. And again: According to the multitude of the sorrows which I had in my heart, which sprang most certainly from my free will, Your comforts have refreshed my soul, i.e., by coming through Your inspiration into my heart, and laying open the view of future blessings which You have prepared for them who labour in Your name, they not only removed all anxiety from my heart, but actually conferred upon it the greatest delight. And again: Had it not been that the Lord helped me, my soul had almost dwelt in hell. He certainly shows that through the depravity of this free will he would have dwelt in hell, had he not been saved by the assistance and protection of the Lord. For By the Lord, and not by free-will, are a man's steps directed, and although the righteous fall at least by free will, he shall not be cast away. And why? Because the Lord upholds him with His hand: and this is to say with the utmost clearness: None of the righteous are sufficient of themselves to acquire righteousness, unless every moment when they stumble and fall the Divine mercy supports them with His hands, that they may not utterly collapse and perish, when they have been cast down through the weakness of free will.

That the ordering of our way of life comes from God.

That the ordering of our way comes from God.

And truly the saints have never said that they secured the direction of the way in which they walked toward growth and perfection in virtue by their own efforts. Rather, they prayed for it from the Lord, saying "Direct me in Your truth, and direct my way in Your sight." But someone else declares that he discovered this very fact not only by faith but also by experience, and as it were from the very nature of things: "I know, O Lord, that the way of man is not his own: neither is it in a man to walk and to direct his steps" (Jeremiah 10:23). And the Lord Himself says to Israel: "I will direct him like a green fir-tree: from Me is your fruit found" (Hosea 14:9).

And truly the saints have never said that it was by their own efforts that they secured the direction of the way in which they walked in their course towards advance and perfection of virtue, but rather they prayed for it from the Lord, saying Direct me in Your truth, and direct my way in your sight. But someone else declares that he discovered this very fact not only by faith, but also by experience, and as it were from the very nature of things: I know, O Lord, that the way of man is not his: neither is it in a man to walk and to direct his steps. Jeremiah 10:23 And the Lord Himself says to Israel: I will direct him like a green fir-tree: from Me is your fruit found. Hosea 14:9

The knowledge of the law is given through the Lord's guidance and illumination.

That knowledge of the law is given by the guidance and illumination of the Lord.

The knowledge of the law itself they strive to gain each day not through diligent reading, but through God's guidance and illumination, as they say to Him: "Show me Your ways, O Lord, and teach me Your paths," and "Open my eyes, and I shall see the wondrous things of Your law," and "Teach me to do Your will, for You are my God," and again: "Who teaches man knowledge."

The knowledge also of the law itself they daily endeavour to gain not by diligence in reading, but by the guidance and illumination of God as they say to Him: Show me Your ways, O Lord, and teach me Your paths: and open my eyes: and I shall see the wondrous things of Your law: and teach me to do Your will, for You are my God; and again: Who teaches man knowledge.

The understanding through which we can recognize God's commands, and the carrying out of a good will, are both gifts from the Lord.

That the understanding, by means of which we can recognize God's commands, and the performance of a good will are both gifts from the Lord.

The blessed David asks the Lord to receive the very understanding by which he can recognize God's commands—commands which he knew perfectly well were written in the book of the law. He says, "I am Your servant: O give me understanding that I may learn Your commandments." He certainly possessed understanding that had been given to him by nature, and he also had complete knowledge of God's commands, which were preserved in writing in the law. Yet he still prayed to the Lord that he might learn this more thoroughly, because he knew that what came to him by nature would never be sufficient unless his understanding was enlightened by the Lord through daily illumination from Him, so that he could understand the law spiritually and recognize His commands more clearly. The chosen vessel also declares this very plainly—the same point we are emphasizing. For it says, "It is God which works in you both to will and to do according to good will" (Philippians 2:13). What could be clearer than the assertion that both our good will and the completion of our work are fully accomplished in us by the Lord? And again, "For it is granted to you for Christ's sake, not only to believe in Him but also to suffer for Him" (Philippians 1:29). Here too he declares that the beginning of our conversion and faith, and the endurance of suffering, are gifts to us from the Lord. David, knowing this, similarly prays that the same thing may be granted to him by God's mercy: "Strengthen, O God, that which You have wrought in us." This shows that it is not enough for the beginning of our salvation to be granted by the gift and grace of God unless it has been continued and brought to completion by the same pity and continual help from Him. For it is not free will but the Lord who looses those who are bound. It is not our strength but the Lord who raises those who are fallen. It is not diligence in reading but the Lord who enlightens the blind—where the Greeks have κύριος σοφοῖ τυφλούς, that is, "the Lord makes wise the blind." It is not our care but the Lord who cares for the stranger. It is not our courage but the Lord who assists (or supports) all those who are cast down. We say this not to dismiss our zeal and efforts and diligence as if they were applied unnecessarily and foolishly, but so that we may know we cannot strive without the help of God, nor can our efforts be of any use in securing the great reward of purity unless it has been granted to us by the assistance and mercy of the Lord. For "a horse is prepared for the day of battle: but help comes from the Lord" (Proverbs 21:31), and "no man can prevail by strength" (1 Samuel 2:9). We ought therefore always to sing with the blessed David: "My strength and my praise is not my free will, but the Lord, and He has become my salvation." And the teacher of the Gentiles was not ignorant of this when he declared that he was made capable of the ministry of the New Testament not by his own merits or efforts but by the mercy of God. He says, "Not that we are capable of thinking anything of ourselves as of ourselves, but our sufficiency is of God"—which can be put in less good Latin but more forcibly as "our capability is of God"—and then he continues, "Who also made us capable ministers of the New Testament" (2 Corinthians 3:5-6).

Further the blessed David asks of the Lord that he may gain that very understanding, by which he can recognize God's commands which, he well knew, were written in the book of the law, and he says I am Your servant: O give me understanding that I may learn Your commandments. Certainly he was in possession of understanding, which had been granted to him by nature, and also had at his fingers' ends a knowledge of God's commands which were preserved in writing in the law: and still he prayed the Lord that he might learn this more thoroughly as he knew that what came to him by nature would never be sufficient for him, unless his understanding was enlightened by the Lord by a daily illumination from Him, to understand the law spiritually and to recognize His commands more clearly, as the chosen vessel also declares very plainly this which we are insisting on. For it is God which works in you both to will and to do according to good will. Philippians 2:13 What could well be clearer than the assertion that both our good will and the completion of our work are fully wrought in us by the Lord? And again For it is granted to you for Christ's sake, not only to believe in Him but also to suffer for Him. Philippians 1:29 Here also he declares that the beginning of our conversion and faith, and the endurance of suffering is a gift to us from the Lord. And David too, as he knows this, similarly prays that the same thing may be granted to him by God's mercy. Strengthen, O God, that which You have wrought in us: showing that it is not enough for the beginning of our salvation to be granted by the gift and grace of God, unless it has been continued and ended by the same pity and continual help from Him. For not free will but the Lord looses them that are bound. No strength of ours, but the Lord raises them that are fallen: no diligence in reading, but the Lord enlightens the blind: where the Greeks have κύριος σοφοῖ τυφλούς, i.e., the Lord makes wise the blind: no care on our part, but the Lord cares for the stranger: no courage of ours, but the Lord assists (or supports) all those who are down. But this we say, not to slight our zeal and efforts and diligence, as if they were applied unnecessarily and foolishly, but that we may know that we cannot strive without the help of God, nor can our efforts be of any use in securing the great reward of purity, unless it has been granted to us by the assistance and mercy of the Lord: for a horse is prepared for the day of battle: but help comes from the Lord, Proverbs 21:31 for no man can prevail by strength. 1 Samuel 2:9 We ought then always to sing with the blessed David: My strength and my praise is not my free will, but the Lord, and He has become my salvation. And the teacher of the Gentiles was not ignorant of this when he declared that he was made capable of the ministry of the New Testament not by his own merits or efforts but by the mercy of God. Not says he, that we are capable of thinking anything of ourselves as of ourselves, but our sufficiency is of God, which can be put in less good Latin but more forcibly, our capability is of God, and then there follows: Who also made us capable ministers of the New Testament. 2 Corinthians 3:5-6

Faith itself must be given to us by the Lord.

That faith itself must be given us by the Lord.

The Apostles understood so completely that everything related to salvation was given to them by the Lord that they even asked for faith itself to be granted by the Lord, saying: "Add to us faith" (Luke 17:5). They did not think faith could be obtained through free will, but believed it would be given as a free gift from God. Furthermore, the Author of human salvation shows us how weak, feeble, and inadequate our faith would be unless strengthened by the Lord's help, when He says to Peter: "Simon, Simon, behold Satan has desired to have you that he may sift you as wheat. But I have prayed to my Father that your faith fail not" (Luke 22:31-32). And another person, finding this happening in his own case and seeing that his faith was being driven by the waves of unbelief onto rocks that would cause a terrible shipwreck, asks the same Lord for help with his faith, saying: "Lord, help mine unbelief" (Mark 9:23). The Apostles and the people in the gospel understood so completely that everything good is brought to completion by the Lord's help that they did not imagine they could preserve their faith unharmed by their own strength or free will—instead, they prayed that it might be helped or granted to them by the Lord. And if even Peter needed the Lord's help so that his faith would not fail, who could be so arrogant and blind as to imagine that he does not need daily assistance from the Lord to preserve it? This is especially clear since the Lord Himself said in the gospel: "As the branch cannot bear fruit of itself except it abide in the vine, so no more can you, unless you abide in me" (John 15:4). And again: "for without me you can do nothing." How foolish and wicked it is, then, to attribute any good action to our own effort and not to God's grace and assistance is clearly shown by the Lord's saying, which establishes that no one can produce the fruits of the Spirit without His inspiration and cooperation. For "every good gift and every perfect boon is from above, coming down from the Father of lights" (James 1:17). And Zechariah also says, "For whatever is good is His, and what is excellent is from Him." Therefore the blessed Apostle consistently says: "What do you have which you did not receive? But if you received it, why do you boast as if you had not received it?" (1 Corinthians 4:7).

But so thoroughly did the Apostles realize that everything which concerns salvation was given them by the Lord, that they even asked that faith itself should be granted from the Lord, saying: Add to us faith Luke 17:5 as they did not imagine that it could be gained by free will, but believed that it would be bestowed by the free gift of God. Lastly the Author of man's salvation teaches us how feeble and weak and insufficient our faith would be unless it were strengthened by the aid of the Lord, when He says to Peter Simon, Simon, behold Satan has desired to have you that he may sift you as wheat. But I have prayed to my Father that your faith fail not. Luke 22:31-32 And another finding that this was happening in his own case, and seeing that his faith was being driven by the waves of unbelief on the rocks which would cause a fearful shipwreck, asks of the same Lord an aid to his faith, saying Lord, help mine unbelief. Mark 9:23 So thoroughly then did those Apostles and men in the gospel realize that everything which is good is brought to perfection by the aid of the Lord, and not imagine that they could preserve their faith unharmed by their own strength or free will that they prayed that it might be helped or granted to them by the Lord. And if in Peter's case there was need of the Lord's help that it might not fail, who will be so presumptuous and blind as to fancy that he has no need of daily assistance from the Lord in order to preserve it? Especially as the Lord Himself has made this clear in the gospel, saying: As the branch cannot bear fruit of itself except it abide in the vine, so no more can you, unless you abide in me. John 15:4 And again: for without me you can do nothing. How foolish and wicked then it is to attribute any good action to our own diligence and not to God's grace and assistance, is clearly shown by the Lord's saying, which lays down that no one can show forth the fruits of the Spirit without His inspiration and co-operation. For every good gift and every perfect boon is from above, coming down from the Father of lights. James 1:17 And Zechariah too says, For whatever is good is His, and what is excellent is from Him. And so the blessed Apostle consistently says: What do you have which you did not receive? But if you received it, why do you boast as if you had not received it? 1 Corinthians 4:7

That self-control and the endurance of temptations must be given to us by the Lord.

That temperateness and the endurance of temptations must be given to us by the Lord.

The blessed Apostle declares that all the endurance we possess to bear the temptations that come upon us depends not so much on our own strength as on God's mercy and guidance: "No temptation has come upon you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation make also a way of escape, that you may be able to bear it" (1 Corinthians 10:13). The same Apostle teaches that God equips and strengthens our souls for every good work, and works in us all those things that are pleasing to Him: "May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight" (Hebrews 13:20-21). And he prays that the same thing may happen to the Thessalonians, saying: "Now our Lord Jesus Christ Himself and God our Father who has loved us and has given us everlasting consolation and good hope in grace, exhort your hearts, and confirm you in every good word and work" (2 Thessalonians 2:15-16).

And that all the endurance, with which we can bear the temptations brought upon us, depends not so much on our own strength as on the mercy and guidance of God, the blessed Apostle thus declares: No temptation has come upon you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation make also a way of escape, that you may be able to bear it. 1 Corinthians 10:13 And that God fits and strengthens our souls for every good work, and works in us all those things which are pleasing to Him, the same Apostle teaches: May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight. Hebrews 13:20-21 And that the same thing may happen to the Thessalonians he prays as follows, saying: Now our Lord Jesus Christ Himself and God our Father who has loved us and has given us everlasting consolation and good hope in grace, exhort your hearts, and confirm you in every good word and work. 2 Thessalonians 2:15-16

The continual fear of God must be given to us by the Lord.

That the continual fear of God must be bestowed on us by the Lord.

Finally, the prophet Jeremiah, speaking in God's own voice, clearly testifies that even the fear of God, by which we are able to hold fast to Him, is poured out upon us by the Lord. He says: And I will give them one heart and one way, that they may fear Me all days, and that it may be well with them and with their children after them. And I will make an everlasting covenant with them and will not cease to do them good, and I will give My fear in their hearts that they may not revolt from Me. The prophet Ezekiel also says: And I will give them one heart, and will put a new spirit in their bowels, and I will take away the stony heart out of their flesh and will give them a heart of flesh, that they may walk in My commandments and keep My judgments and do them, and that they may be My people, and I may be their God.

And lastly the prophet Jeremiah, speaking in the person of God, clearly testifies that even the fear of God, by which we can hold fast to Him, is shed upon us by the Lord: saying as follows: And I will give them one heart, and one way, that they may fear Me all days: and that it may be well with them and with their children after them. And I will make an everlasting covenant with them and will not cease to do them good: and I will give My fear in their hearts that they may not revolt from Me. Jeremiah 32:39-40 Ezekiel also says: And I will give them one heart, and will put a new spirit in their bowels: and I will take away the stony heart out of their flesh and will give them a heart of flesh: that they may walk in My commandments, and keep My judgments and do them: and that they may be My people, and I may be their God. Ezekiel 11:19-20

That the beginning of our good will and its completion comes from God.

That the beginning of our good will and its completion comes from God.

This clearly teaches us that the beginning of our good will is given to us by the Lord's inspiration, when He draws us toward the way of salvation either by His own action, through the encouragement of another person, or by compulsion. The completion of our good deeds is likewise granted by Him. However, it is in our own power to respond to God's encouragement and help with greater or lesser enthusiasm, and therefore we are rightly rewarded or punished depending on whether we have been careless or diligent in responding to His purpose and the providential plan He has arranged for us with such loving care. This is clearly and plainly described in Deuteronomy: "When the Lord your God brings you into the land you are going to possess, and destroys many nations before you—the Hittite, Gergeshite, Amorite, Canaanite, Perizzite, Hivite, and Jebusite, seven nations much more numerous and stronger than you—and the Lord your God delivers them to you, you shall utterly destroy them. You shall make no treaty with them. You shall not intermarry with them." So Scripture declares that it is God's free gift that they are brought into the promised land, that many nations are destroyed before them, and that nations more numerous and mightier than Israel are handed over to them. But whether Israel utterly destroys them or preserves and spares them, whether it makes a treaty with them, and whether or not it intermarries with them—Scripture declares these things lie in their own power. From this testimony we can clearly see what we should attribute to free will and what to the Lord's purpose and daily help: it belongs to divine grace to give us opportunities for salvation, successful endeavors, and victory, but it is ours to pursue the blessings God gives us with either diligence or indifference. We see this same truth plainly taught in the healing of the blind men. The fact that Jesus passed by them was a free gift of divine providence and condescension. But the fact that they cried out and said, "Have mercy on us, Lord, Son of David," was an act of their own faith and belief. That they received their sight was a gift of divine mercy. But the case of the ten lepers, who were all healed alike, shows us that after receiving any blessing, both the grace of God and the exercise of free will remain. For when one of them, through goodness of will, returned to give thanks, the Lord—while looking for the other nine and praising the one—showed that He is always ready to help even those who are unmindful of His kindness. For even this is a gift of His visitation: that He welcomes and commends the grateful one, and looks for and rebukes those who are ungrateful.

And this plainly teaches us that the beginning of our good will is given to us by the inspiration of the Lord, when He draws us towards the way of salvation either by His own act, or by the exhortations of some man, or by compulsion; and that the consummation of our good deeds is granted by Him in the same way: but that it is in our own power to follow up the encouragement and assistance of God with more or less zeal, and that accordingly we are rightly visited either with reward or with punishment, because we have been either careless or careful to correspond to His design and providential arrangement made for us with such kindly regard. And this is clearly and plainly described in Deuteronomy. When, says he, the Lord your God shall have brought you into the land which you are going to possess, and shall have destroyed many nations before you, the Hittite, and the Gergeshite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite, seven nations much more numerous than you are and stronger than you, and the Lord your God shall have delivered them to you, you shall utterly destroy them. You shall make no league with them. Neither shall you make marriage with them. Deuteronomy 7:1-3 So then Scripture declares that it is the free gift of God that they are brought into the land of promise, that many nations are destroyed before them, that nations more numerous and mightier than the people of Israel are given up into their hands. But whether Israel utterly destroys them, or whether it preserves them alive and spares them, and whether or no it makes a league with them, and makes marriages with them or not, it declares lies in their own power. And by this testimony we can clearly see what we ought to ascribe to free will, and what to the design and daily assistance of the Lord, and that it belongs to divine grace to give us opportunities of salvation and prosperous undertakings and victory: but that it is ours to follow up the blessings which God gives us with earnestness or indifference. And this same fact we see is plainly taught in the healing of the blind men. For the fact that Jesus passed by them, was a free gift of Divine providence and condescension. But the fact that they cried out and said Have mercy on us, Lord, you son of David, Matthew 20:31 was an act of their own faith and belief. That they received the sight of their eyes was a gift of Divine pity. But that after the reception of any blessing, the grace of God, and the use of free will both remain, the case of the ten lepers, who were all healed alike, shows us. For when one of them through goodness of will returned thanks, the Lord looking for the nine, and praising the one, showed that He was ever anxious to help even those who were unmindful of His kindness. For even this is a gift of His visitation; viz., that he receives and commends the grateful one, and looks for and censures those who are thankless.

That nothing can be done in this world without God.

That nothing can be done in this world without God.

But it is right for us to hold with unswerving faith that nothing whatever is done in this world without God. For we must acknowledge that everything is done either by His will or by His permission—that is, we must believe that whatever is good is carried out by the will of God and by His aid, and whatever is the opposite is done by His permission, when divine protection is withdrawn from us because of our sins and the hardness of our hearts, and allows the devil and the shameful passions of the body to rule over us. The words of the Apostle most certainly teach us this when he says: "For this cause God delivered them up to shameful passions," and again: "Because they did not like to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not fitting." And the Lord Himself says through the prophet: "But My people did not hear My voice and Israel did not obey me: Therefore I gave them up to their own hearts' lusts. They shall walk after their own inventions."

But it is right for us to hold with unswerving faith that nothing whatever is done in this world without God. For we must acknowledge that everything is done either by His will or by His permission, i.e., we must believe that whatever is good is carried out by the will of God and by His aid, and whatever is the reverse is done by His permission, when the Divine Protection is withdrawn from us for our sins and the hardness of our hearts, and suffers the devil and the shameful passions of the body to lord it over us. And the words of the Apostle most assuredly teach us this, when he says: For this cause God delivered them up to shameful passions: and again: Because they did not like to have God in their knowledge, God delivered them up to a reprobate sense, to do those things which are not convenient. And the Lord Himself says by the prophet: But My people did not hear My voice and Israel did not obey me: Wherefore I gave them up unto their own hearts' lusts. They shall walk after their own inventions.

An objection concerning the power of free will.

An objection on the power of free will.

Germanus: This passage very clearly demonstrates the freedom of the will, where it says "If My people would have hearkened unto Me," and elsewhere "But My people would not hear My voice." For when He says "If they would have heard," He shows that the decision to yield or not to yield lay in their own power. How then is it true that our salvation does not depend upon ourselves, if God Himself has given us the power either to hearken or not to hearken?

Germanus: This passage very clearly shows the freedom of the will, where it is said If My people would have hearkened unto Me, and elsewhere But My people would not hear My voice. For when He says If they would have heard He shows that the decision to yield or not to yield lay in their own power. How then is it true that our salvation does not depend upon ourselves, if God Himself has given us the power either to hearken or not to hearken?

The answer is that our free will always needs the Lord's help.

The answer; viz., that our free will always has need of the help of the Lord.

Paphnutius: You have cleverly noticed how it says "If they would have hearkened to Me," but you have not sufficiently considered who is speaking to the one who does or does not listen, or what follows: "I should soon have put down their enemies, and laid My hand on those that trouble them." Let no one, then, try by false interpretation to twist what we presented to prove that nothing can be done without the Lord, or use it to support free will in such a way as to try to remove from man the grace of God and His daily care, through this text: "But My people did not hear My voice," and again: "If My people would have hearkened unto Me, and if Israel would have walked in My ways," etc. Instead, let him consider that just as the power of free will is shown by the people's disobedience, so God's daily care—as He declares and warns them—is also shown. For where He says "If My people would have hearkened unto Me," He clearly implies that He had spoken to them before. And the Lord was accustomed to do this not only through the written law, but also by daily exhortations, like this one given by Isaiah: "All day long have I stretched forth My hands to a disobedient and contradictory people" (Isaiah 65:2). Both points, then, can be supported from this passage where it says: "If My people would have hearkened, and if Israel had walked in My ways, I should soon have put down their enemies, and laid My hand on those that trouble them." For just as free will is shown by the people's disobedience, so God's governance and His assistance are made clear by the beginning and end of the verse, where He implies that He had spoken to them before, and that afterwards He would put down their enemies if they would have hearkened unto Him. For we have no wish to eliminate man's free will by what we have said, but only to establish the fact that the assistance and grace of God are necessary to it every day and hour. When he had instructed us with this discourse, Abbot Paphnutius dismissed us from his cell before midnight in a state of contrition rather than cheerfulness, insisting on this as the chief lesson in his teaching: that when we imagined that by perfecting the first renunciation (which we were trying to do with all our strength), we could reach the heights of perfection, we would discover that we had not yet even begun to grasp the heights to which a monk can rise, since after we had learned a few things about the second renunciation, we would find out that we had not even heard a word before this about the third stage, in which all perfection is contained, and which in many ways far exceeds these lower ones.

Paphnutius: You have shrewdly enough noticed how it is said If they would have hearkened to Me: but have not sufficiently considered either who it is who speaks to one who does or does not hearken; or what follows: I should soon have put down their enemies, and laid My hand on those that trouble them. Let no one then try by a false interpretation to twist that which we brought forward to prove that nothing can be done without the Lord, nor take it in support of free will, in such a way as to try to take away from man the grace of God and His daily oversight, through this test: But My people did not hear My voice, and again: If My people would have hearkened unto Me, and if Israel would have walked in My ways, etc.: but let him consider that just as the power of free will is evidenced by the disobedience of the people, so the daily oversight of God who declares and admonishes him is also shown. For where He says If My people would have hearkened unto Me He clearly implies that He had spoken to them before. And this the Lord was wont to do not only by means of the written law, but also by daily exhortations, as this which is given by Isaiah: All day long have I stretched forth My hands to a disobedient and gain-saying people. Isaiah 65:2 Both points then can be supported from this passage, where it says: If My people would have hearkened, and if Israel had walked in My ways, I should soon have put down their enemies, and laid My hand on those that trouble them. For just as free will is shown by the disobedience of the people, so the government of God and His assistance is made clear by the beginning and end of the verse, where He implies that He had spoken to them before, and that afterwards He would put down their enemies, if they would have hearkened unto Him. For we have no wish to do away with man's free will by what we have said, but only to establish the fact that the assistance and grace of God are necessary to it every day and hour. When he had instructed us with this discourse Abbot Paphnutius dismissed us from his cell before midnight in a state of contrition rather than of liveliness; insisting on this as the chief lesson in his discourse; viz., that when we fancied that by making perfect the first renunciation (which we were endeavouring to do with all our powers), we could climb the heights of perfection, we should make the discovery that we had not yet even begun to dream of the heights to which a monk can rise, since after we had learned some few things about the second renunciation, we should find out that we had not before this even heard a word of the third stage, in which all perfection is comprised, and which in many ways far exceeds these lower ones.