The Conferences — CONFERENCE 1.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

FIRST CONFERENCE WITH ABBOT MOSES.

FIRST CONFERENCE OF ABBOT MOSES.

The obligation I promised to the blessed Pope Castor in the preface to those volumes—which with God's help I wrote in twelve books on the Institutes of the Coenobia and the remedies for the eight principal faults—has now been fulfilled to the best of my limited ability. I would certainly like to know what opinion you and he fairly reached about this work: whether we have produced anything worthy of your attention and of the eager desire of all the holy brothers on so profound and lofty a matter, one which has never before been the subject of a treatise. But now, since the aforementioned Bishop has left us and departed to be with Christ, I have decided to dedicate these ten Conferences of the greatest of the fathers—namely, the Anchorites who lived in the desert of Scete—especially to you, blessed Pope Leontius and holy brother Helladius. He had asked me, fired with an incomparable desire for holiness, to write these Conferences for him in the same style, not considering in his great affection what a burden he was placing on shoulders too weak to bear it. One of you was united to the man I mentioned by the bonds of brotherhood and the rank of priesthood and, what matters more, by fervor in sacred study, and so has an inherited right to demand the debt owed to his brother. The other has ventured to follow the sublime customs of the Anchorites—not presumptuously on his own like some others, but seizing on the right path of doctrine at the inspiration of the Holy Spirit almost before being taught, and choosing to learn from their traditions rather than from his own ideas. Just as I had anchored in the harbor of Silence, a wide sea now opens before me, so that I must venture to hand down for posterity some of the Institutes and teaching of these great men. For the boat of my slender abilities will be exposed to the dangers of a longer voyage on the deep, in proportion as the Anchorite's life is greater than that of the Coenobium, and the contemplation of God to which those invaluable men constantly devoted themselves is more sublime than ordinary practical life. It is therefore for you to assist our efforts with your devout prayers, lest so sacred a subject that is to be treated in an untried but faithful manner should be endangered by us, or lest our simplicity should lose itself in the depths of the subject matter. Let us therefore pass from what is visible to the eye and the external way of life of the monks, which we treated in the former books, to the life of the inner man, which is hidden from view. And from the system of the canonical prayers, let our discourse rise to that continuance in unceasing prayer which the Apostle commands, so that whoever has through reading our former work already spiritually gained the name of Jacob by casting out his fleshly faults may now, by receiving the Institutes which are not mine but the fathers', rise by a pure insight to the merits and, so to speak, the dignity of Israel, and in the same way be taught what he should observe on these lofty heights of perfection. And so may your prayers obtain from Him who has deemed us worthy both to see them and to learn from them and to live with them, that He will grant us a perfect recollection of their teaching and a ready tongue to tell it, so that we may explain them as beautifully and as accurately as we received them from them and may succeed in setting before you the men themselves incorporated, as it were, in their own Institutes and, what matters more, speaking in the Latin tongue. However, we wish above all to advise the reader of these conferences as well as of our earlier works that if there happens to be anything here which, because of his condition and the character of his profession, or because of custom and the common way of life, seems to him either impossible or very difficult, he should measure it not by the limits of his own powers but by the worth and perfection of the speakers. He should first consider their zeal and purpose, as they were truly dead to this worldly life and so hampered by no feelings for their relatives according to the flesh and by no ties of worldly occupations. Next let him bear in mind the character of the country in which they lived: how they lived in a vast desert and were cut off from contact with all their fellow men, and thus were able to have their minds enlightened and to contemplate and utter those things which perhaps will seem impossibilities to the uninitiated and uninstructed, because of their way of life and the ordinary character of their habits. But if anyone wants to give a true opinion on this matter and is eager to try whether such perfection can be attained, let him first try to make their purpose his own with the same zeal and the same way of life, and then in the end he will find that those things which used to seem beyond human powers are not only possible but really delightful. But now let us proceed at once to their Conferences and Institutes.

The obligation, which was promised to the blessed Pope Castor in the preface to those volumes which with God's help I composed in twelve books on the Institutes of the Cœnobia, and the remedies for the eight principal faults, has now been, as far as my feeble ability permitted, satisfied. I should certainly like to see what was the opinion fairly arrived at on this work both by his judgment and yours, whether, on a matter so profound and so lofty, and one which has never yet been made the subject of a treatise, we have produced anything worthy of your notice, and of the eager desire of all the holy brethren. But now as the aforesaid Bishop has left us and departed to Christ, meanwhile these ten Conferences of the grandest of the fathers, viz., the Anchorites who dwelt in the desert of Scete, which he, fired with an incomparable desire for saintliness, had bidden me write for him in the same style (not considering in the greatness of his affection, what a burden he placed on shoulders too weak to bear it)– these Conferences I have thought good to dedicate to you in particular, O blessed Pope, Leontius, and holy brother Helladius. For one of you was united to him whom I have mentioned, by the ties of brotherhood, and the rank of the priesthood, and (what is more to the point) by fervour in sacred study, and so has an hereditary right to demand the debt due to his brother: while the other has ventured to follow the sublime customs of the Anchorites, not like some others, presumptuously on his own account, but seizing, at the inspiration of the Holy Ghost, on the right path of doctrine almost before he had been taught and choosing to learn not so much from his own ideas as from their traditions. Wherein just as I had anchored in the harbour of Silence, a wide sea opens out before me, so that I must venture to hand down for posterity some of the Institutes and teaching of these great men. For the bark of my slender abilities will be exposed to the dangers of a longer voyage on the deep, in proportion as the Anchorite's life is grander than that of the Cœnobium, and the contemplation of God, to which those inestimable men ever devoted themselves, more sublime than ordinary practical life. It is yours therefore to assist our efforts by your pious prayers for fear lest so sacred a subject that is to be treated in an untried but faithful manner, should be imperilled by us, or lest our simplicity should lose itself in the depths of the subject matter. Let us therefore pass from what is visible to the eye and the external mode of life of the monks, of which we treated in the former books, to the life of the inner man, which is hidden from view; and from the system of the canonical prayers, let our discourse mount to that continuance in unceasing prayer, which the Apostle enjoins, that whoever has through reading our former work already spiritually gained the name of Jacob by ousting his carnal faults, may now by the reception of the Institutes which are not mine but the fathers', mount by a pure insight to the merits and (so to speak) the dignity of Israel, and in the same way be taught what it is that he should observe on these lofty heights of perfection. And so may your prayers gain from Him, Who has deemed us worthy both to see them and to learn from them and to dwell with them, that He will vouchsafe to grant us a perfect recollection of their teaching, and a ready tongue to tell it, that we may explain them as beautifully and as exactly as we received them from them and may succeed in setting before you the men themselves incorporated, as it were, in their own Institutes, and what is more to the point, speaking in the Latin tongue. Of this however we wish above all to advertise the reader of these conferences as well as of our earlier works, that if there chances to be anything herein which by reason of his condition and the character of his profession, or owing to custom and the common mode of life seems to him either impossible or very difficult, he should measure it not by the limits of his own powers but by the worth and perfection of the speakers, whose zeal and purpose he should first consider, as they were truly dead to this worldly life, and so hampered by no feelings for their kinsmen according to the flesh, and by no ties of worldly occupations. Next let him bear in mind the character of the country in which they dwelt, how they lived in a vast desert, and were cut off from intercourse with all their fellow-men, and thus were able to have their minds enlightened, and to contemplate, and utter those things which perhaps will seem impossibilities to the uninitiated and uninstructed, because of their way of life and the commonplace character of their habits. But if any one wants to give a true opinion on this matter, and is anxious to try whether such perfection can be attained, let him first endeavour to make their purpose his own, with the same zeal and the same mode of life, and then in the end he will find that those things which used to seem beyond the powers of men, are not only possible, but really delightful. But now let us proceed at once to their Conferences and Institutes.

During our stay in Scete, we presented our proposal to Abbot Moses.

Of our stay in Scete, and that which we proposed to Abbot Moses.

When I was in the desert of Scete, where the most excellent monastic fathers live and where all perfection flourishes, I was accompanied by the holy father Germanus. He had been my closest companion from the earliest days and beginning of our spiritual service, both in the community monastery and in the desert. Our friendship and purposes were so united that everyone would say a single heart and soul existed in our two bodies. I sought out Abbot Moses, who stood out among those splendid figures, not only in practical matters but also in contemplative excellence, because I was eager to be grounded by his instruction. Together we begged him to give us a discourse for our spiritual growth, and we did so with tears. We knew very well that he had made it his practice never to agree to open the gate of perfection except to those who desired it with complete faithfulness and sought it with heartfelt sorrow. He feared that if he revealed it carelessly to those who did not care about it or only wanted it half-heartedly, by disclosing what is necessary and what should only be shown to those seeking perfection—if he revealed this to unworthy people who would receive it with scorn—he might appear either to be guilty of boasting or guilty of betraying his trust. At last, overcome by our prayers, he began speaking as follows.

When I was in the desert of Scete, where are the most excellent monastic fathers and where all perfection flourishes, in company with the holy father Germanus (who had since the earliest days and commencement of our spiritual service been my closest companion both in the Cœnobium and in the desert, so that to show the harmony of our friendship and aims, everybody would say that a single heart and soul existed in our two bodies), I sought out Abbot Moses, who was eminent amid those splendid flowers, not only in practical but also in contemplative excellence, in my anxiety to be grounded by his instruction: and together we implored him to give us a discourse for our edification; not without tears, for we knew full well his determination never to consent to open the gate of perfection, except to those who desired it with all faithfulness, and sought it with all sorrow of heart; for fear lest if he showed it at random to those who cared nothing for it, or only desired it in a half-hearted way, by opening what is necessary, and what ought only to be discovered to those seeking perfection, to unworthy persons, and such as accepted it with scorn, he might appear to lay himself open either to the charge of bragging, or to the sin of betraying his trust; and at last being overcome by our prayers he thus began.

Concerning the question of Abbot Moses, who asked what the goal and what the end of the monk are.

Of the question of Abbot Moses, who asked what was the goal and what the end of the monk.

All the arts and sciences, he said, have some goal or mark, and an end or aim of their own, on which the diligent pursuer of each art fixes his eye, and so endures all sorts of toils and dangers and losses, cheerfully and calmly. For example, the farmer, avoiding neither the scorching heat of the sun at one time nor the frost and cold at another, tirelessly breaks up the earth and again and again runs the plough through the clods of his field, keeping before him his goal: to break it up fine like sand through diligent labor, to clear it of all briars, and to free it from all weeds, because he believes that only in this way can he achieve his ultimate end, which is to get a good harvest and a large crop, on which he can either live without worry or increase his possessions. Again, when his barn is well stocked, he is quite ready to empty it and with constant labor to commit the seed to the crumbling furrow, thinking nothing of the present reduction of his stores in view of the future harvest. Those who are engaged in business have no fear of the uncertainties and risks of the ocean, and fear no dangers, while an eager hope drives them forward to their goal of profit. Moreover, those who are driven by the ambition of military life, while they look forward to their goal of honors and power, take no notice of danger and destruction in their campaigns, and are not crushed by present losses and wars, while they are eager to obtain the end of some honor held out to them. And our profession too has its own goal and end, for which we undergo all sorts of toils not merely without weariness but actually with delight. On account of this, the lack of food in fasting is no trial to us, the weariness of our vigils becomes a delight, reading and constant meditation on the Scriptures does not become tiresome to us, and further, incessant toil and self-denial and the deprivation of all things and the horrors also of this vast desert have no terrors for us. And surely it was for this that you yourselves despised the love of family and scorned your homeland and the pleasures of this world and passed through so many countries in order to come to us, plain and simple folk as we are, living in this wretched state in the desert. Therefore, he said, answer and tell me what is the goal and end that move you to endure all these things so cheerfully.

All the arts and sciences, said he, have some goal or mark; and end or aim of their own, on which the diligent pursuer of each art has his eye, and so endures all sorts of toils and dangers and losses, cheerfully and with equanimity, e.g., the farmer, shunning neither at one time the scorching heat of the sun, nor at another the frost and cold, cleaves the earth unweariedly, and again and again subjects the clods of his field to his ploughshare, while he keeps before him his goal; viz., by diligent labour to break it up small like fine sand, and to clear it of all briers, and free it from all weeds, as he believes that in no other way can he gain his ultimate end, which is to secure a good harvest, and a large crop; on which he can either live himself free from care, or can increase his possessions. Again, when his barn is well stocked he is quite ready to empty it, and with incessant labour to commit the seed to the crumbling furrow, thinking nothing of the present lessening of his stores in view of the future harvest. Those men too who are engaged in mercantile pursuits, have no dread of the uncertainties and chances of the ocean, and fear no risks, while an eager hope urges them forward to their aim of gain. Moreover those who are inflamed with the ambition of military life, while they look forward to their aim of honours and power take no notice of danger and destruction in their wanderings, and are not crushed by present losses and wars, while they are eager to obtain the end of some honour held out to them. And our profession too has its own goal and end, for which we undergo all sorts of toils not merely without weariness but actually with delight; on account of which the want of food in fasting is no trial to us, the weariness of our vigils becomes a delight; reading and constant meditation on the Scriptures does not pall upon us; and further incessant toil, and self-denial, and the privation of all things, and the horrors also of this vast desert have no terrors for us. And doubtless for this it was that you yourselves despised the love of kinsfolk, and scorned your fatherland, and the delights of this world, and passed through so many countries, in order that you might come to us, plain and simple folk as we are, living in this wretched state in the desert. Wherefore, said he, answer and tell me what is the goal and end, which incite you to endure all these things so cheerfully.

Our response:

Of our reply.

When he kept pressing us to give our opinion on this question, we answered that we endured all this for the sake of the kingdom of heaven.

And when he insisted on eliciting an opinion from us on this question, we replied that we endured all this for the sake of the kingdom of heaven.

Moses the Abbot asked: How can the mind remain unwavering in its concentration on God, and how can it keep hold of the thought of him without interruption, so that throughout the entire day it may never be separated from contemplating him? For although I have heard from you that the mind cannot remain fixed on a single thought without wandering, I would still like to learn how it might be kept focused on God, since we know that God alone can and ought to be contemplated by the pure in heart continuously and without distraction.

Of Abbot Moses' question on the aforesaid statement.

To this he replied: Good, you have spoken skillfully about the ultimate end. But you should first understand what our immediate goal or target should be—the one we must constantly stay close to in order to reach our end. When we frankly admitted we didn't know, he continued: The first thing in all arts and sciences, as I said, is to have some goal, that is, a target for the mind and a constant mental focus, because unless a person keeps this before him with complete diligence and persistence, he will never succeed in reaching the ultimate aim and the benefit he desires. For, as I said, the farmer whose aim is to live without worry and with abundance, while his crops are growing, has this as his immediate objective and goal: to keep his field clear of all thorns and weeds. He doesn't imagine he can ensure wealth and a peaceful outcome unless he first secures through some plan of work and expectation what he is eager to obtain. The merchant too doesn't abandon his desire to acquire goods through which he can more profitably accumulate wealth, because he would want profit pointlessly unless he chose the road that leads to it. And those who are eager to be honored with worldly distinctions first decide what duties and conditions they must commit themselves to, so that through the normal course of expectation they may succeed in gaining the honors they desire. And so the end of our way of life is indeed the kingdom of God. But you must earnestly ask what the immediate goal is, because if we don't discover it in the same way, we will struggle and exhaust ourselves for nothing, since a person who is traveling in the wrong direction has all the trouble but gets none of the benefit of his journey. When we stood there amazed at this statement, the old man continued: The end of our profession indeed, as I said, is the kingdom of God or the kingdom of heaven, but the immediate aim or goal is purity of heart, without which no one can reach that end. So fixing our gaze steadily on this goal, as if on a specific target, let us direct our course toward it as straight as possible. And if our thoughts wander at all from this, let us return our gaze to it and check them accurately as by a reliable standard, which will always bring all our efforts back to this one target and will show immediately if our mind has strayed even slightly from the direction marked out for it.

To which he replied: Good, you have spoken cleverly of the (ultimate) end. But what should be our (immediate) goal or mark, by constantly sticking close to which we can gain our end, you ought first to know. And when we frankly confessed our ignorance, he proceeded: The first thing, as I said, in all the arts and sciences is to have some goal, i.e., a mark for the mind, and constant mental purpose, for unless a man keeps this before him with all diligence and persistence, he will never succeed in arriving at the ultimate aim and the gain which he desires. For, as I said, the farmer who has for his aim to live free from care and with plenty, while his crops are springing has this as his immediate object and goal; viz., to keep his field clear from all brambles, and weeds, and does not fancy that he can otherwise ensure wealth and a peaceful end, unless he first secures by some plan of work and hope that which he is anxious to obtain. The business man too does not lay aside the desire of procuring wares, by means of which he may more profitably amass riches, because he would desire gain to no purpose, unless he chose the road which leads to it: and those men who are anxious to be decorated with the honours of this world, first make up their minds to what duties and conditions they must devote themselves, that in the regular course of hope they may succeed in gaining the honours they desire. And so the end of our way of life is indeed the kingdom of God. But what is the (immediate) goal you must earnestly ask, for if it is not in the same way discovered by us, we shall strive and wear ourselves out to no purpose, because a man who is travelling in a wrong direction, has all the trouble and gets none of the good of his journey. And when we stood gaping at this remark, the old man proceeded: The end of our profession indeed, as I said, is the kingdom of God or the kingdom of heaven: but the immediate aim or goal, is purity of heart, without which no one can gain that end: fixing our gaze then steadily on this goal, as if on a definite mark, let us direct our course as straight towards it as possible, and if our thoughts wander somewhat from this, let us revert to our gaze upon it, and check them accurately as by a sure standard, which will always bring back all our efforts to this one mark, and will show at once if our mind has wandered ever so little from the direction marked out for it.

A comparison with a person who is trying to hit a target.

A comparison with a man who is trying to hit a mark.

Just as those whose work involves military weapons try to demonstrate their skill before an earthly king by shooting their arrows or spears at small targets marked with prizes, they know they can only achieve their desired goal and prize by maintaining a straight line of aim. They can only obtain the prize when they successfully hit the target set before them. But if the target is removed from view, no matter how much their unskilled aim wanders from the straight path, they cannot tell that they have strayed from the intended straight line because they have no clear target to prove their aim's accuracy or reveal its failure. As they shoot their weapons aimlessly into empty space, they cannot see how they have missed or how completely they have failed, since no target stands to accuse them and show how far they have deviated from the right direction. Without a fixed point to look at, they cannot correct themselves or restore the straight line they were supposed to follow.

In the same way, our ultimate goal is, as the Apostle says, eternal life, as he declares: "having indeed your fruit unto holiness, and the end eternal life." But the immediate target is purity of heart, which he appropriately calls sanctification, and without this the ultimate goal cannot be reached. It is as if he had said in other words: having your immediate target in purity of heart, but the goal eternal life. The same blessed Apostle teaches us about this target, and significantly uses the very term, that is, skopos, saying: "Forgetting those things which are behind and reaching forward to those that are before, I press toward the mark, for the prize of the high calling of the Lord." This is more clearly expressed in Greek as kata skopon dioko—that is, "I press toward the mark"—as if he said: With this aim, by which I forget what lies behind (namely, the sins of my former life), I strive to reach the heavenly prize as my goal.

Whatever can help guide us toward this target—purity of heart—we must pursue with all our strength. But whatever hinders us from it, we must avoid as dangerous and harmful. For this purpose we do and endure everything; for this we count as nothing our relatives, our homeland, honors, riches, worldly pleasures, and all kinds of delights—namely, so that we may maintain lasting purity of heart. When this target is set before us, we will always direct our actions and thoughts straight toward achieving it. If it is not constantly kept before our eyes, not only will it make all our efforts vain and useless and force us to endure them without purpose or reward, but it will also stir up all kinds of contradictory thoughts. For the mind that has no fixed point to return to and to focus on primarily is certain to wander constantly from hour to hour and minute to minute through all sorts of aimless thoughts, and will be continually transformed by external influences into whatever state first presents itself.

As those, whose business it is to use weapons of war, whenever they want to show their skill in their art before a king of this world, try to shoot their arrows or darts into certain small targets which have the prizes painted on them; for they know that they cannot in any other way than by the line of their aim secure the end and the prize they hope for, which they will only then enjoy when they have been able to hit the mark set before them; but if it happens to be withdrawn from their sight, however much in their want of skill their aim may vainly deviate from the straight path, yet they cannot perceive that they have strayed from the direction of the intended straight line because they have no distinct mark to prove the skilfulness of their aim, or to show up its badness: and therefore while they shoot their missiles idly into space, they cannot see how they have gone wrong or how utterly at fault they are, since no mark is their accuser, showing how far they have gone astray from the right direction; nor can an unsteady look help them to correct and restore the straight line enjoined on them. So then the end indeed which we have set before us is, as the Apostle says, eternal life, as he declares, having indeed your fruit unto holiness, and the end eternal life; Romans 6:22 but the immediate goal is purity of heart, which he not unfairly terms sanctification, without which the afore-mentioned end cannot be gained; as if he had said in other words, having your immediate goal in purity of heart, but the end life eternal. Of which goal the same blessed Apostle teaches us, and significantly uses the very term, i.e., σκοπός, saying as follows, Forgetting those things which are behind and reaching forward to those that are before, I press toward the mark, for the prize of the high calling of the Lord: Philippians 3:13-14 which is more clearly put in Greek κατὰ σκοπὸν διώκω, i.e., I press toward the mark, as if he said, With this aim, with which I forget those things that are behind, i.e., the faults of earlier life, I strive to reach as the end the heavenly prize. Whatever then can help to guide us to this object; viz., purity of heart, we must follow with all our might, but whatever hinders us from it, we must shun as a dangerous and hurtful thing. For, for this we do and endure all things, for this we make light of our kinsfolk, our country, honours, riches, the delights of this world, and all kinds of pleasures, namely in order that we may retain a lasting purity of heart. And so when this object is set before us, we shall always direct our actions and thoughts straight towards the attainment of it; for if it be not constantly fixed before our eyes, it will not only make all our toils vain and useless, and force them to be endured to no purpose and without any reward, but it will also excite all kinds of thoughts opposed to one another. For the mind, which has no fixed point to which it may return, and on which it may chiefly fasten, is sure to rove about from hour to hour and minute to minute in all sorts of wandering thoughts, and from those things which come to it from outside, to be constantly changed into that state which first offers itself to it.

Those who, in renouncing the world, aim at perfection without love.

Of those who in renouncing the world, aim at perfection without love.

This is why we have seen some people who have renounced the greatest possessions of this world—not only large amounts of gold and silver, but also extensive properties—later become disturbed and agitated over a knife, a pencil, a pin, or a pen. If they kept their gaze steadily fixed from a pure heart, they would certainly never allow such a thing to happen over trifles, when they chose to renounce great and valuable riches entirely precisely to avoid suffering this over them. Often some guard their books so possessively that they will not allow anyone else to even slightly move or touch them, and from this they encounter occasions of impatience and death, which warn them of their need to acquire the necessary patience and love. Even though they have given up all their wealth for the love of Christ, because they preserve their former disposition regarding trivial things and are sometimes quickly upset about them, they become completely barren and unfruitful—like those who lack the charity the Apostle speaks of. The blessed Apostle foresaw this in spirit and said, "Though I give 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). From this it clearly follows that perfection is not achieved simply by self-denial, giving up all our possessions, and rejecting honors, unless there is that charity whose details the Apostle describes, which consists in purity of heart alone. For not to be envious, not to be puffed up, not to be angry, not to do any wrong, not to seek one's own, not to rejoice in iniquity, not to think evil—what is all this except to continually offer God a perfect and clean heart, and to keep it free from all disturbances?

For hence it arises that in the case of some who have despised the greatest possessions of this world, and not only large sums of gold and silver, but also large properties, we have seen them afterwards disturbed and excited over a knife, or pencil, or pin, or pen. Whereas if they kept their gaze steadily fixed out of a pure heart they would certainly never allow such a thing to happen for trifles, while in order that they might not suffer it in the case of great and precious riches they chose rather to renounce them altogether. For often too some guard their books so jealously that they will not allow them to be even slightly moved or touched by any one else, and from this fact they meet with occasions of impatience and death, which give them warning of the need of acquiring the requisite patience and love; and when they have given up all their wealth for the love of Christ, yet as they preserve their former disposition in the matter of trifles, and are sometimes quickly upset about them, they become in all points barren and unfruitful, as those who are without the charity of which the Apostle speaks: and this the blessed Apostle foresaw in spirit, and though, says he, I give 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 from this it clearly follows that perfection is not arrived at simply by self-denial, and the giving up of all our goods, and the casting away of honours, unless there is that charity, the details of which the Apostle describes, which consists in purity of heart alone. For not to be envious, not to be puffed up, not to be angry, not to do any wrong, not to seek one's own, not to rejoice in iniquity, not to think evil etc., what is all this except ever to offer to God a perfect and clean heart, and to keep it free from all disturbances?

How to Seek Peace of Mind

We should look for peace of mind not by changing our location, but by improving our character. Wherever we go, we carry our faults with us, and unless we first uproot them from our hearts through genuine humility, we will never find true peace. Even if we move to another place, we will face the same struggles we tried to escape, because we have not addressed the root cause within ourselves. The person who learns to control their thoughts and desires, and who submits to God's will with patient endurance, will find peace wherever they are. But the person who is restless and undisciplined in their inner life will be troubled no matter where they go.

How peace of mind should be sought.

Everything should be done and sought after by us for the sake of this. For this we must seek solitude, for this we know we ought to submit to fastings, vigils, labors, bodily deprivation, reading, and all other virtues, so that through them we may be able to prepare our heart and keep it unharmed by all evil passions, and resting on these steps climb to the perfection of love. Regarding these practices, if by accident we have been occupied with some good and useful work and have been unable to carry out our customary discipline, we should not be overcome by frustration or anger or passion—the very things we were going to do what we omitted in order to overcome. For the benefit from fasting will not outweigh the damage from anger, nor is the profit from reading as great as the harm that results from despising a brother. Those things that are of secondary importance, such as fastings, vigils, withdrawal from the world, meditation on Scripture, we ought to practice with a view to our main goal, that is, purity of heart, which is love, and we ought not on their account to drive away this main virtue. For as long as it remains in us intact and unharmed, we shall not be hurt if any of the secondary things are necessarily omitted, since it will not be of the slightest use to have done everything if this main purpose of which we have spoken is removed—the purpose for the sake of which everything is to be done. For this is why someone is anxious to secure and provide the tools for any line of work: not simply to possess them for no purpose, nor as if the profit and advantage expected from them consisted in merely possessing them, but so that by using them one may effectively gain practical knowledge and achieve the goal of that particular craft for which they are aids. Therefore fastings, vigils, meditation on the Scriptures, self-denial, and the renunciation of all possessions are not perfection, but aids to perfection, because the goal of that discipline does not lie in these things, but through these we arrive at the goal. Anyone who practices these exercises to no purpose is content with these as if they were the highest good, has fixed the purpose of his heart simply on them, and does not extend his efforts toward reaching the goal for which these should be sought. He possesses the tools of his craft but is ignorant of the goal in which all value resides. Whatever can disturb that purity and peace of mind—even though it may seem useful and valuable—should be avoided as truly harmful, for by this rule we shall succeed in escaping harm from errors and wanderings, and make straight for the desired goal and reach it.

Everything should be done and sought after by us for the sake of this. For this we must seek for solitude, for this we know that we ought to submit to fastings, vigils, toils, bodily nakedness, reading, and all other virtues that through them we may be enabled to prepare our heart and to keep it unharmed by all evil passions, and resting on these steps to mount to the perfection of charity, and with regard to these observances, if by accident we have been employed in some good and useful occupation and have been unable to carry out our customary discipline, we should not be overcome by vexation or anger, or passion, with the object of overcoming which, we were going to do that which we have omitted. For the gain from fasting will not balance the loss from anger, nor is the profit from reading so great as the harm which results from despising a brother. Those things which are of secondary importance, such as fastings, vigils, withdrawal from the world, meditation on Scripture, we ought to practise with a view to our main object, i.e., purity of heart, which is charity, and we ought not on their account to drive away this main virtue, for as long as it is still found in us intact and unharmed, we shall not be hurt if any of the things which are of secondary importance are necessarily omitted; since it will not be of the slightest use to have done everything, if this main reason of which we have spoken be removed, for the sake of which everything is to be done. For on this account one is anxious to secure and provide for one's self the implements for any branch of work, not simply to possess them to no purpose, nor as if one made the profit and advantage, which is looked for from them, to consist in the bare fact of possession but that by using them, one may effectually secure practical knowledge and the end of that particular art of which they are auxiliaries. Therefore fastings, vigils, meditation on the Scriptures, self-denial, and the abnegation of all possessions are not perfection, but aids to perfection: because the end of that science does not lie in these, but by means of these we arrive at the end. He then will practise these exercises to no purpose, who is contented with these as if they were the highest good, and has fixed the purpose of his heart simply on them, and does not extend his efforts towards reaching the end, on account of which these should be sought: for he possesses indeed the implements of his art, but is ignorant of the end, in which all that is valuable resides. Whatever then can disturb that purity and peace of mind — even though it may seem useful and valuable — should be shunned as really hurtful, for by this rule we shall succeed in escaping harm from mistakes and vagaries, and make straight for the desired end and reach it.

Concerning the primary striving toward the contemplation of divine things, and an example from the case of Martha and Mary.

Of the main effort towards the contemplation of things and an illustration from the case of Martha and Mary.

This, then, should be our main effort, and we should constantly aspire after this steadfast purpose of heart: that the soul may always cleave to God and to heavenly things. Whatever is alien to this, however great it may be, should be given second place, or even treated as of no consequence, or perhaps as harmful. We have an excellent illustration of this state of mind and condition in the Gospel in the case of Martha and Mary. When Martha was performing a service that was certainly sacred, since she was ministering to the Lord and His disciples, and Mary was intent only on spiritual instruction and clinging close to the feet of Jesus, which she kissed and anointed with the ointment of a good confession, the Lord shows that she has chosen the better part, one which should not be taken away from her. When Martha was laboring with devout care and was burdened by her service, seeing that she alone was insufficient for such service, she asks the Lord for her sister's help, saying: Do you not care that my sister has left me to serve alone? Tell her therefore to help me. Certainly it was to no unworthy work, but to a praiseworthy service that she summoned her. And yet what does she hear from the Lord? Martha, Martha, you are anxious and troubled about many things, but few things are needful, or only one. Mary has chosen the good part, which shall not be taken away from her. You see then that the Lord makes the chief good consist in meditation—that is, in divine contemplation. From this we see that all other virtues should be put in second place, even though we admit that they are necessary, useful, and excellent, because they are all performed for the sake of this one thing. For when the Lord says: You are careful and troubled about many things, but few things are needful or only one, He makes the chief good consist not in practical work, however praiseworthy and rich in fruits it may be, but in contemplation of Him, which indeed is simple and one. He declares that few things are needful for perfect blessedness—that is, that contemplation which is first secured by reflecting on a few saints. From the contemplation of these, the one who has made some progress rises and attains by God's help to what is termed one thing—that is, the consideration of God alone—so as to get beyond those actions and services of saints and feed on the beauty and knowledge of God alone. Mary therefore chose the good part, which shall not be taken away from her. And this must be more carefully considered. For when He says that Mary chose the good part, although He says nothing of Martha and certainly does not appear to blame her, yet in praising the one, He implies that the other is inferior. Again, when He says which shall not be taken away from her, He shows that from the other her portion can be taken away (for a bodily ministry cannot last forever with a man), but teaches that this one's desire can never have an end.

This then should be our main effort: and this steadfast purpose of heart we should constantly aspire after; viz., that the soul may ever cleave to God and to heavenly things. Whatever is alien to this, however great it may be, should be given the second place, or even treated as of no consequence, or perhaps as hurtful. We have an excellent illustration of this state of mind and condition in the gospel in the case of Martha and Mary: for when Martha was performing a service that was certainly a sacred one, since she was ministering to the Lord and His disciples, and Mary being intent only on spiritual instruction was clinging close to the feet of Jesus which she kissed and anointed with the ointment of a good confession, she is shown by the Lord to have chosen the better part, and one which should not be taken away from her: for when Martha was toiling with pious care, and was cumbered about her service, seeing that of herself alone she was insufficient for such service she asks for the help of her sister from the Lord, saying: Do You not care that my sister has left me to serve alone: bid her therefore that she help me — certainly it was to no unworthy work, but to a praiseworthy service that she summoned her: and yet what does she hear from the Lord? Martha, Martha, you are anxious and troubled about many things: but few things are needful, or only one. Mary has chosen the good part, which shall not be taken away from her. You see then that the Lord makes the chief good consist in meditation; i.e., in divine contemplation: whence we see that all other virtues should be put in the second place, even though we admit that they are necessary, and useful, and excellent, because they are all performed for the sake of this one thing. For when the Lord says: You are careful and troubled about many things, but few things are needful or only one, He makes the chief good consist not in practical work however praiseworthy and rich in fruits it may be, but in contemplation of Him, which indeed is simple and but one; declaring that few things are needful for perfect bliss, i.e., that contemplation which is first secured by reflecting on a few saints: from the contemplation of whom, he who has made some progress rises and attains by God's help to that which is termed one thing, i.e., the consideration of God alone, so as to get beyond those actions and services of Saints, and feed on the beauty and knowledge of God alone. Mary therefore chose the good part, which shall not be taken away from her. And this must be more carefully considered. For when He says that Mary chose the good part, although He says nothing of Martha, and certainly does not appear to blame her, yet in praising the one, He implies that the other is inferior. Again when He says which shall not be taken away from her, He shows that from the other her portion can be taken away (for a bodily ministry cannot last forever with a man), but teaches that this one's desire can never have an end.

A question: how is it that the practice of virtue cannot remain with a man.

A question how it is that the practice of virtue cannot remain with a man.

To this we replied, deeply troubled: What then? Will the effort of fasting, diligence in reading, works of mercy, justice, piety, and kindness be taken away from us and not remain with those who do them? This is especially troubling since the Lord Himself promises the reward of the kingdom of heaven for these works when He says: Come, you blessed of My Father, inherit the kingdom prepared for you from the beginning of the world. For I was hungry, and you gave Me to eat; I was thirsty and you gave Me to drink, etc. How then can these works be taken away when they admit those who do them into the kingdom of heaven?

To which we, being deeply moved, replied what then? will the effort of fasting, diligence in reading, works of mercy, justice, piety, and kindness, be taken away from us, and not continue with the doers of them, especially since the Lord Himself promises the reward of the kingdom of heaven to these works, when He says: Come, you blessed of My Father, inherit the kingdom prepared for you from the beginning of the world. For I was an hungred, and you gave Me to eat; I was thirsty and you gave Me to drink: etc. Matthew 25:34-35 How then shall these works be taken away, which admit the doers of them into the kingdom of heaven?

The answer is that not the reward, but the doing of them will come to an end.

The answer that not the reward, but the doing of them will come to an end.

Moses. I did not say that the reward for a good work would be taken away, as the Lord Himself says: "Whosoever shall give to one of the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward" (Matthew 10:42). But I maintain that the doing of a thing, which either bodily necessity, or the assault of the flesh, or the inequalities of this world compel us to do, will be taken away. For diligence in reading and self-denial in fasting are usefully practiced for purifying the heart and disciplining the flesh in this life only, as long as the flesh lusts against the spirit (Galatians 5:17). And sometimes we see that even in this life they are taken away from those who are worn out with excessive labor, or bodily infirmity or old age, and cannot be practiced by them. How much more then will they come to an end hereafter, when this corruptible shall have put on incorruption (1 Corinthians 15:53), and the body which is now a natural body shall have risen a spiritual body (1 Corinthians 15:44), and the flesh shall have begun to be such that it no longer lusts against the spirit? And of this the blessed Apostle also clearly speaks when he says that bodily exercise is profitable for a little, but godliness (by which he certainly means love) is profitable for all things, having the promise of the life that now is and of that which is to come (1 Timothy 4:8). This clearly shows that what is said to be useful for a little is not to be practiced for all time, and cannot possibly by itself alone confer the highest state of perfection on the person who labors at it. For the phrase "for a little" may mean either of two things: it may refer to the shortness of time, because bodily exercise cannot possibly last with a person both in this life and in the world to come; or it may refer to the smallness of the benefit that results from exercising the flesh, because bodily austerities produce some sort of beginnings of progress, but not the actual perfection of love, which has the promise of the life that now is and of that which is to come. And therefore we consider that the practice of the aforesaid works is needful, because without them we cannot climb the heights of love. For what you call works of religion and mercy are needful in this life while these inequalities and differences of conditions still prevail. But even here we would not need them to be performed unless such a large number of poor, needy, and sick people abounded, which is brought about by the wickedness of men—namely, of those who have seized and kept for their own use (without even using them) those things which were granted to all by the Creator of all alike. As long then as this inequality lasts in this world, this sort of work will be needful and useful to the person who practices it, as it brings to a good purpose and pious will the reward of an eternal inheritance. But it will come to an end in the life to come, where equality will reign, when there will no longer be inequality on account of which these things must be done. Instead, all people will pass from these manifold practical works to the love of God and contemplation of heavenly things in continual purity of heart. Those who are eager to devote themselves to knowledge and purifying the heart have chosen to give themselves up to this with all their might and strength, dedicating themselves, while they are still in the flesh, to that duty in which they are to continue when they have laid aside corruption and when they come to that promise of the Lord the Savior, which says "Blessed are the pure in heart for they shall see God" (Matthew 5:8).

Moses. I did not say that the reward for a good work would be taken away, as the Lord Himself says: Whosoever shall give to one of the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward: Matthew 10:42 but I maintain that the doing of a thing, which either bodily necessity, or the onslaught of the flesh, or the inequalities of this world, compel to be done, will be taken away. For diligence in reading, and self-denial in fasting, are usefully practised for purifying the heart and chastening the flesh in this life only, as long as the flesh lusts against the spirit, Galatians 5:17 and sometimes we see that even in this life they are taken away from those men who are worn out with excessive toil, or bodily infirmity or old age, and cannot be practised by them. How much more then will they come to an end hereafter, when this corruptible shall have put on incorruption, 1 Corinthians 15:53 and the body which is now a natural body shall have risen a spiritual body 1 Corinthians 15:44 and the flesh shall have begun to be such that it no longer lusts against the spirit? And of this the blessed Apostle also clearly speaks, when he says that bodily exercise is profitable for a little: but godliness (by which he certainly means love) is profitable for all things, having the promise of the life that now is and of that which is to come. 1 Timothy 4:8 This clearly shows that what is said to be useful for a little, is not to be practised for all time, and cannot possibly by itself alone confer the highest state of perfection on the man who slaves at it. For the term for a little may mean either of the two things, i.e., it may refer to the shortness of the time, because bodily exercise cannot possibly last on with man both in this life and in the world to come: or it may refer to the smallness of the profit which results from exercising the flesh, because bodily austerities produce some sort of beginnings of progress, but not the actual perfection of love, which has the promise of the life that now is and of that which is to come: and therefore we deem that the practice of the aforesaid works is needful, because without them we cannot climb the heights of love. For what you call works of religion and mercy are needful in this life while these inequalities and differences of conditions still prevail; but even here we should not look for them to be performed, unless such a large proportion of poor, needy, and sick folk abounded, which is brought about by the wickedness of men; viz., of those who have grasped and kept for their own use (without however using them) those things which were granted to all by the Creator of all alike. As long then as this inequality lasts in this world, this sort of work will be needful and useful to the man that practises it, as it brings to a good purpose and pious will the reward of an eternal inheritance: but it will come to an end in the life to come, where equality will reign, when there will be no longer inequality, on account of which these things must be done, but all men will pass from these manifold practical works to the love of God, and contemplation of heavenly things in continual purity of heart: to which those men who are urgent in devoting themselves to knowledge and purifying the heart, have chosen to give themselves up with all their might and main, betaking themselves, while they are still in the flesh, to that duty, in which they are to continue, when they have laid aside corruption, and when they come to that promise of the Lord the Saviour, which says Blessed are the pure in heart for they shall see God. Matthew 5:8

On the enduring nature of love.

On the abiding character of love.

And why are you surprised that the duties listed above will come to an end, when the holy Apostle tells us that even the higher gifts of the Holy Spirit will pass away, and points out that love alone will remain forever, saying "whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it will come to an end," but of this he says "Love never fails." For all gifts are given temporarily as use and need require, but when that dispensation is finished they will undoubtedly pass away immediately. But love will never be destroyed. For it not only works usefully in us in this world, but also in the world to come, when the burden of bodily needs is cast off, it will continue with far greater strength and excellence, and will never be weakened by any defect. Rather, through its perpetual incorruption it will cling to God more intently and earnestly.

And why do you wonder that those duties enumerated above will cease, when the holy Apostle tells us that even the higher gifts of the Holy Spirit will pass away: and points out that charity alone will abide without end, saying whether there be prophecies, they shall fail; whether there be tongues, they shall cease: whether there be knowledge, it will come to an end, but of this he says Charity never fails. For all gifts are given for a time as use and need require, but when the dispensation is ended they will without doubt presently pass away: but love will never be destroyed. For not only does it work usefully in us in this world; but also in that to come, when the burden of bodily needs is cast off, it will continue in far greater vigour and excellence, and will never be weakened by any defect, but by means of its perpetual incorruption will cling to God more intently and earnestly. 1 Corinthians 13:8

A question on perseverance in spiritual contemplation.

A question on perseverance in spiritual contemplation.

Germanus. Who then, while burdened with our frail flesh, can be so constantly focused on this contemplation as never to think about the arrival of a brother, visiting the sick, manual labor, or at least showing kindness to strangers and visitors? And finally, who is not interrupted by providing for the body and looking after it? We would like to learn how and in what way the mind can cling to the invisible and incomprehensible God.

Germanus. Who then, while he is burdened with our frail flesh, can be always so intent on this contemplation, as never to think about the arrival of a brother, or visiting the sick, or manual labour, or at least about showing kindness to strangers and visitors? And lastly, who is not interrupted by providing for the body, and looking after it? Or how and in what way can the mind cling to the invisible and incomprehensible God, this we should like to learn.

The answer concerning the direction of the heart toward God and concerning the kingdom of God and the kingdom of the devil.

The answer concerning the direction of the heart towards and concerning the kingdom of God and the kingdom of the devil.

Moses. To cling to God continually and, as you say, hold fast to meditation on Him in an unbreakable way is impossible for a person while still in this weak flesh of ours. But we ought to be aware of what the purpose of our mind should be fixed on, and toward what goal we should always direct the gaze of our soul. When the mind can secure this, it should rejoice; when it is withdrawn from this, it should grieve and sigh. As often as the mind discovers that it has fallen away from gazing on Him, it should acknowledge that it has lapsed from the highest good, considering that even a momentary departure from gazing on Christ is fornication. And when our gaze has wandered even a little from Him, let us turn the eyes of the soul back to Him and recall our mental gaze in a perfectly straight direction. For everything depends on the inward state of mind, and when the devil has been expelled from it and sins no longer reign in it, it follows that the kingdom of God is established in us. As the Evangelist says, "The kingdom of God comes not with observation, nor shall people say 'Look here' or 'Look there,' for truly I say to you that the kingdom of God is within you." But nothing else can be within you except knowledge or ignorance of truth, and delight either in vice or in virtue, through which we prepare a kingdom for the devil or for Christ in our heart. The Apostle describes the character of this kingdom when he says, "For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit." And so if the kingdom of God is within us, and the actual kingdom of God is righteousness and peace and joy, then the person who abides in these is most certainly in the kingdom of God. On the contrary, those who live in unrighteousness, discord, and the sorrow that produces death have their place in the kingdom of the devil, in hell and death. For by these signs the kingdom of God and the kingdom of the devil are distinguished. In truth, if we lift up our mental gaze on high and consider the state in which the heavenly powers live above, who are truly in the kingdom of God, what should we imagine it to be except perpetual and lasting joy? For what is so especially peculiar and appropriate to true blessedness as constant calm and eternal joy? And so that you may be entirely certain that what we say is really so—not on my own authority but on that of the Lord—hear how very clearly He describes the character and condition of that world: "Behold," He says, "I create new heavens and a new earth, and the former things shall not be remembered nor come into mind. But you shall be glad and rejoice forever in that which I create." And again, "Joy and gladness shall be found in it, thanksgiving and the voice of praise, and there shall be month after month and Sabbath after Sabbath." And again, "They shall obtain joy and gladness, and sorrow and sighing shall flee away." And if you want to know more definitely about that life and the city of the saints, hear what the voice of the Lord proclaims to the heavenly Jerusalem herself: "I will make," He says, "your officers peace and your overseers righteousness. Violence shall no more be heard in your land, desolation nor destruction within your borders. And salvation shall take possession of your walls and praise of your gates. The sun shall be no more your light by day, neither shall the brightness of the moon give light to you, but the Lord shall be your everlasting light and your God your glory. Your sun shall no more go down, neither shall your moon withdraw itself, but the Lord shall be your everlasting light, and the days of your mourning shall be ended." Therefore the holy Apostle does not say generally or without qualification that every joy is the kingdom of God, but emphatically that only the joy which is in the Holy Spirit. For he was perfectly aware of another detestable joy, of which we hear, "The world shall rejoice," and "Woe to you that laugh, for you shall mourn." In fact, the kingdom of heaven must be taken in a threefold sense: either that the heavens shall reign—that is, the saints over other things subdued—according to this text, "You be over five cities, and you over ten," and what is said to the disciples, "You shall sit upon twelve thrones judging the twelve tribes of Israel"; or that the heavens themselves shall begin to be reigned over by Christ when all things are subdued to Him and God begins to be all in all; or else that the saints shall reign in heaven with the Lord.

Moses. To cling to God continually, and as you say inseparably to hold fast to meditation on Him, is impossible for a man while still in this weak flesh of ours. But we ought to be aware on what we should have the purpose of our mind fixed, and to what goal we should ever recall the gaze of our soul: and when the mind can secure this it may rejoice; and grieve and sigh when it is withdrawn from this, and as often as it discovers itself to have fallen away from gazing on Him, it should admit that it has lapsed from the highest good, considering that even a momentary departure from gazing on Christ is fornication. And when our gaze has wandered ever so little from Him, let us turn the eyes of the soul back to Him, and recall our mental gaze as in a perfectly straight direction. For everything depends on the inward frame of mind, and when the devil has been expelled from this, and sins no longer reign in it, it follows that the kingdom of God is founded in us, as the Evangelist says The kingdom of God comes not with observation, nor shall men say Lo here, or lo there: for verily I say unto you that the kingdom of God is within you. Luke 17:20-21 But nothing else can be within you, but knowledge or ignorance of truth, and delight either in vice or in virtue, through which we prepare a kingdom for the devil or for Christ in our heart: and of this kingdom the Apostle describes the character, when he says For the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost. Romans 14:17 And so if the kingdom of God is within us, and the actual kingdom of God is righteousness and peace and joy, then the man who abides in these is most certainly in the kingdom of God, and on the contrary those who live in unrighteousness, and discord, and the sorrow that works death, have their place in the kingdom of the devil, and in hell and death. For by these tokens the kingdom of God and the kingdom of the devil are distinguished: and in truth if lifting up our mental gaze on high we would consider that state in which the heavenly powers live on high, who are truly in the kingdom of God, what should we imagine it to be except perpetual and lasting joy? For what is so specially peculiar and appropriate to true blessedness as constant calm and eternal joy? And that you may be quite sure that this, which we say, is really so, not on my own authority but on that of the Lord, hear how very clearly He describes the character and condition of that world: Behold, says He, I create new heavens and a new earth: and the former things shall not be remembered nor come into mind. But you shall be glad and rejoice forever in that which I create. Isaiah 65:17-18 And again joy and gladness shall be found therein: thanksgiving and the voice of praise, and there shall be month after month, and Sabbath after Sabbath. And again: they shall obtain joy and gladness; and sorrow and sighing shall flee away. Isaiah 35:10 And if you want to know more definitely about that life and the city of the saints, hear what the voice of the Lord proclaims to the heavenly Jerusalem herself: I will make, says He, your officers peace and your overseers righteousness. Violence shall no more be heard in your land, desolation nor destruction within your borders. And salvation shall take possession of your walls, and praise of your gates. The sun shall be no more your light by day, neither shall the brightness of the moon give light to you: but the Lord shall be your everlasting light, and your God your glory. Your sun shall no more go down, neither shall your moon withdraw itself: but the Lord shall be your everlasting light, and the days of your mourning shall be ended: Isaiah 60:17-20 and therefore the holy Apostle does not say generally or without qualification that every joy is the kingdom of God, but markedly and emphatically that joy alone which is in the Holy Ghost. Romans 14:17 For he was perfectly aware of another detestable joy, of which we hear the world shall rejoice, John 16:20 and woe unto you that laugh, for you shall mourn. Luke 6:25 In fact the kingdom of heaven must be taken in a threefold sense, either that the heavens shall reign, i.e., the saints over other things subdued, according to this text, You be over five cities, and you over ten; and this which is said to the disciples: You shall sit upon twelve thrones judging the twelve tribes of Israel: Matthew 19:28 or that the heavens themselves shall begin to be reigned over by Christ, when all things are subdued unto Him, and God begins to be all in all: 1 Corinthians 15:28 or else that the saints shall reign in heaven with the Lord.

On the continuance of the soul.

Of the continuance of the soul.

Therefore, everyone while still living in this body should already be aware that he must be assigned to the state and condition of which he made himself a participant and follower while in this life. No one should doubt that in that eternal world he will be a companion of the one whose servant and minister he chose to become here, according to our Lord's words: If any man serve Me, let him follow Me, and where I am, there shall My servant also be. John 12:26 For just as the kingdom of the devil is gained by consenting to sin, so the kingdom of God is attained by practicing virtue in purity of heart and spiritual knowledge. But where the kingdom of God is, there most certainly eternal life is enjoyed, and where the kingdom of the devil is, there without doubt is death and the grave. The person who is in this condition cannot praise the Lord, according to the prophet's saying: The dead cannot praise You, O Lord; neither all they that go down into the grave (clearly of sin). But we, he says, who live (not to sin nor to this world but to God) will bless the Lord, from this time forth for evermore: for in death no man remembers God: but in the grave (of sin) who will confess to the Lord? That is, no one will. For no one, even though he were to call himself a Christian a thousand times over, or a monk, confesses God when he is sinning. No one who allows things that the Lord hates remembers God, nor can truthfully call himself the servant of Him whose commands he scorns with obstinate recklessness. In this death the blessed Apostle declares that the widow is involved who gives herself to pleasure, saying a widow who gives herself to pleasure is dead while she lives. 1 Timothy 5:6 There are then many who while still living in this body are dead, and lying in the grave cannot praise God. Conversely, there are many who though they are dead in the body yet bless God in the spirit and praise Him, according to this: O you spirits and souls of the righteous, bless the Lord: and every spirit shall praise the Lord. In the Apocalypse the souls of those who are slain are not only said to praise God but to address Him also. Revelation 6:9-10 In the gospel too the Lord says with even greater clarity to the Sadducees: Have you not read that which was spoken by God, when He said to you: I am the God of Abraham, and the God of Isaac and the God of Jacob. He is not the God of the dead but of the living: for all do live unto Him. Matthew 22:31-32 Of whom also the Apostle says: wherefore God is not ashamed to be called their God: for He has prepared for them a city. Hebrews 11:16 That they are not idle after separation from this body, and are not incapable of feeling, the gospel parable shows, which tells us of the beggar Lazarus and the rich man clothed in purple, one of whom obtained a position of bliss, that is, Abraham's bosom, while the other is consumed with the dreadful heat of eternal fire. If you also want to understand the words spoken to the thief Today you shall be with Me in Paradise, Luke 23:43 what do they clearly show but that not only does their former intelligence continue with the souls, but also that in their changed condition they partake of some state which corresponds to their actions and merits? For the Lord would certainly never have promised him this if He had known that his soul after being separated from the flesh would either have been deprived of perception or have been dissolved into nothing. For it was not his flesh but his soul which was to enter Paradise with Christ. At least we must avoid and shun with the utmost horror that wicked punctuation of the heretics, who, because they do not believe that Christ could be found in Paradise on the same day on which He descended into hell, punctuate it as Verily, I say unto you today, and making a stop apply you shall be with Me in Paradise, in such a way that they imagine this promise was not fulfilled at once after he departed from this life, but will be fulfilled after the resurrection. They do not understand what He declared before the time of His resurrection to the Jews, who fancied that He was hampered by human difficulties and weakness of the flesh as they were: No man has ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven: John 3:13 by which He clearly shows that the souls of the departed are not only not deprived of their reason, but that they are not even without such feelings as hope and sorrow, joy and fear, and that they are already beginning to taste beforehand something of what is reserved for them at the last judgment, and that they are not as some unbelievers hold dissolved into nothing after their departure from this life. Rather, they live a more real life and are even more earnest in attending to the praises of God. Indeed, to put aside Scripture proofs for a little, and to discuss, as far as our ability permits, a little about the nature of the soul itself: is it not beyond the bounds of—I will not say the folly, but the madness of all stupidity—even to have the slightest suspicion that the nobler part of man, in which as the blessed Apostle shows, the image and likeness of God consists, will, when the burden of the body with which it is oppressed in this world is laid aside, become insensible? For it contains in itself all the power of reason and makes the dumb and senseless material flesh sensible by participation with it. Especially when it follows, and the order of reason itself demands, that when the mind has put off the grossness of the flesh with which it is now weighed down, it will restore its intellectual powers better than ever, and receive them in a purer and finer condition than it lost them. So far did the blessed Apostle recognize that what we say is true, that he actually wished to depart from this flesh so that by separation from it, he might be able to be joined more earnestly to the Lord, saying: I desire to be dissolved and to be with Christ, which is far better, for while we are in the body we are absent from the Lord: and therefore we are bold and have our desire always to be absent from the body, and present with the Lord. Wherefore also we strive, whether absent or present, to be pleasing to Him. He declares indeed that the continuance of the soul which is in the flesh is distance from the Lord and absence from Christ, and trusts with entire faith that its separation and departure from this flesh involves presence with Christ. And again still more clearly the same Apostle speaks of this state of the souls as one that is very full of life: But you have come to Mount Sion, and the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and the church of the first born, who are written in heaven, and the spirits of just men made perfect. Hebrews 12:22-23 Of these spirits he speaks in another passage, Furthermore we have had instructors of our flesh, and we reverenced them: shall we not much more be subject to the Father of spirits and live?

Wherefore every one while still existing in this body should already be aware that he must be committed to that state and office, of which he made himself a sharer and an adherent while in this life, nor should he doubt that in that eternal world he will be partner of him, whose servant and minister he chose to make himself here: according to that saying of our Lord which says If any man serve Me, let him follow Me, and where I am, there shall My servant also be. John 12:26 For as the kingdom of the devil is gained by consenting to sin, so the kingdom of God is attained by the practice of virtue in purity of heart and spiritual knowledge. But where the kingdom of God is, there most certainly eternal life is enjoyed, and where the kingdom of the devil is, there without doubt is death and the grave. And the man who is in this condition, cannot praise the Lord, according to the saying of the prophet which tells us: The dead cannot praise You, O Lord; neither all they that go down into the grave (doubtless of sin). But we, says he, who live (not forsooth to sin nor to this world but to God) will bless the Lord, from this time forth for evermore: for in death no man remembers God: but in the grave (of sin) who will confess to the Lord? i.e., no one will. For no man even though he were to call himself a Christian a thousand times over, or a monk, confesses God when he is sinning: no man who allows those things which the Lord hates, remembers God, nor calls himself with any truth the servant of Him, whose commands he scorns with obstinate rashness: in which death the blessed Apostle declares that the widow is involved, who gives herself to pleasure, saying a widow who gives herself to pleasure is dead while she lives. 1 Timothy 5:6 There are then many who while still living in this body are dead, and lying in the grave cannot praise God; and on the contrary there are many who though they are dead in the body yet bless God in the spirit, and praise Him, according to this: O you spirits and souls of the righteous, bless the Lord: and every spirit shall praise the Lord. And in the Apocalypse the souls of them that are slain are not only said to praise God but to address Him also. Revelation 6:9-10 In the gospel too the Lord says with still greater clearness to the Sadducees: Have you not read that which was spoken by God, when He said to you: I am the God of Abraham, and the God of Isaac and the God of Jacob. He is not the God of the dead but of the living: for all do live unto Him. Matthew 22:31-32 Of whom also the Apostle says: wherefore God is not ashamed to be called their God: for He has prepared for them a city. Hebrews 11:16 For that they are not idle after the separation from this body, and are not incapable of feeling, the parable in the gospel shows, which tells us of the beggar Lazarus and Dives clothed in purple, one of whom obtained a position of bliss, i.e., Abraham's bosom, the other is consumed with the dreadful heat of eternal fire. But if you care too to understand the words spoken to the thief Today you shall be with Me in Paradise, Luke 23:43 what do they clearly show but that not only does their former intelligence continue with the souls, but also that in their changed condition they partake of some state which corresponds to their actions and deserts? For the Lord would certainly never have promised him this, if He had known that his soul after being separated from the flesh would either have been deprived of perception or have been resolved into nothing. For it was not his flesh but his soul which was to enter Paradise with Christ. At least we must avoid, and shun with the utmost horror, that wicked punctuation of the heretics, who, as they do not believe that Christ could be found in Paradise on the same day on which He descended into hell, thus punctuate Verily, I say unto you today, and making a stop apply you shall be with Me in Paradise, in such a way that they imagine that this promise was not fulfilled at once after he departed from this life, but that it will be fulfilled after the resurrection, as they do not understand what before the time of His resurrection He declared to the Jews, who fancied that He was hampered by human difficulties and weakness of the flesh as they were: No man has ascended into heaven, but He who came down from heaven, even the Son of man who is in heaven: John 3:13 by which He clearly shows that the souls of the departed are not only not deprived of their reason, but that they are not even without such feelings as hope and sorrow, joy and fear, and that they already are beginning to taste beforehand something of what is reserved for them at the last judgment, and that they are not as some unbelievers hold resolved into nothing after their departure from this life: but that they live a more real life, and are still more earnest in waiting on the praises of God. And indeed to put aside for a little Scripture proofs, and to discuss, as far as our ability permits us, a little about the nature of the soul itself, is it not beyond the bounds of I will not say the folly, but the madness of all stupidity, even to have the slightest suspicion that the nobler part of man, in which as the blessed Apostle shows, the image and likeness of God consists, will, when the burden of the body with which it is oppressed in this world is laid aside, become insensible, when, as it contains in itself all the power of reason, it makes the dumb and senseless material flesh sensible, by participation with it: especially when it follows, and the order of reason itself demands that when the mind has put off the grossness of the flesh with which it is now weighed down, it will restore its intellectual powers better than ever, and receive them in a purer and finer condition than it lost them. But so far did the blessed Apostle recognize that what we say is true, that he actually wished to depart from this flesh; that by separation from it, he might be able to be joined more earnestly to the Lord; saying: I desire to be dissolved and to be with Christ, which is far better, for while we are in the body we are absent from the Lord: and therefore we are bold and have our desire always to be absent from the body, and present with the Lord. Wherefore also we strive, whether absent or present, to be pleasing to Him; and he declares indeed that the continuance of the soul which is in the flesh is distance from the Lord, and absence from Christ, and trusts with entire faith that its separation and departure from this flesh involves presence with Christ. And again still more clearly the same Apostle speaks of this state of the souls as one that is very full of life: But you have come to Mount Sion, and the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, and the church of the first born, who are written in heaven, and the spirits of just men made perfect. Hebrews 12:22-23 Of which spirits he speaks in another passage, Furthermore we have had instructors of our flesh, and we reverenced them: shall we not much more be subject to the Father of spirits and live?

We must understand that God is beyond all perception, for He is beyond essence and being itself, unreachable by thought or any nature. He is incomprehensible and ineffable to all, known only to Himself. God alone has knowledge of Himself perfectly, for no one knows the Father except the Son, nor the Son except the Father. The Holy Spirit too knows the things of God just as the human spirit knows what is in man. After the first and blessed nature, however, no one has ever known God except through His revelation—not only among humans, but even among the supramundane powers themselves, the very Cherubim and Seraphim. Yet God has not left us in complete ignorance, for knowledge of God's existence has been planted in everyone by nature. Creation itself, its maintenance and governance, proclaim the majesty of the divine physis. Moreover, the law and the prophets first, and afterwards His only-begotten Son, our Lord and God and Savior Jesus Christ, have made knowledge of Him possible to the degree we can receive it. Therefore, we receive everything handed down to us through the law, the prophets, the apostles, and the evangelists, and we know and honor these things, seeking nothing beyond them. For God, being good, is the cause of all good things, subject to neither envy nor any other passion—for envy is far removed from the divine physis, which is passionless and alone good. Since He knows all things and provides what is beneficial for each, He has revealed what it is profitable for us to know, while keeping silent about what we cannot bear.

How we must meditate on God.

But contemplation of God is gained in various ways. We discover God not only by admiring His incomprehensible essence—something that still lies hidden in the hope of the promise—but we also see Him through the greatness of His creation, through considering His justice, and through the help of His daily providence. With pure minds we contemplate what He has done with His saints in every generation. With trembling hearts we admire His power by which He governs, directs, and rules all things, or the vastness of His knowledge and that eye of His from which no secrets of the heart can lie hidden. We consider the sand of the sea and the number of the waves measured and known by Him. In our wonder we think that the drops of rain, the days and hours of the ages, and all things past and future are present to His knowledge. We gaze in unbounded admiration on that ineffable mercy of His, which with unwearied patience endures countless sins that are committed every moment under His very eyes. We contemplate the call by which, not from any previous merits of ours but by the free grace of His pity, He receives us. We consider the countless opportunities of salvation which He grants to those whom He is going to adopt—that He made us be born in such a way that from our very cradles His grace and the knowledge of His law might be given to us, that He Himself, overcoming our enemy in us simply for the pleasure of His good will, rewards us with eternal bliss and everlasting rewards, and that finally He undertook the dispensation of His Incarnation for our salvation and extended the marvels of His sacraments to all nations. But there are countless other considerations of this sort that arise in our minds according to the character of our life and the purity of our heart, by which God is either seen by pure eyes or embraced. Certainly no one will preserve these considerations lastingly if anything of carnal affections still survives in him, because, as the Lord says, you cannot see My face, for no man shall see Me and live (Exodus 33:20)—that is, live to this world and to earthly affections.

But the contemplation of God is gained in a variety of ways. For we not only discover God by admiring His incomprehensible essence, a thing which still lies hid in the hope of the promise, but we see Him through the greatness of His creation, and the consideration of His justice, and the aid of His daily providence: when with pure minds we contemplate what He has done with His saints in every generation, when with trembling heart we admire His power with which He governs, directs, and rules all things, or the vastness of His knowledge, and that eye of His from which no secrets of the heart can lie hidden, when we consider the sand of the sea, and the number of the waves measured by Him and known to Him, when in our wonder we think that the drops of rain, the days and hours of the ages, and all things past and future are present to His knowledge; when we gaze in unbounded admiration on that ineffable mercy of His, which with unwearied patience endures countless sins which are every moment being committed under His very eyes, or the call with which from no antecedent merits of ours, but by the free grace of His pity He receives us; or again the numberless opportunities of salvation which He grants to those whom He is going to adopt — that He made us be born in such a way as that from our very cradles His grace and the knowledge of His law might be given to us, that He Himself, overcoming our enemy in us simply for the pleasure of His good will, rewards us with eternal bliss and everlasting rewards, when lastly He undertook the dispensation of His Incarnation for our salvation, and extended the marvels of His sacraments to all nations. But there are numberless other considerations of this sort, which arise in our minds according to the character of our life and the purity of our heart, by which God is either seen by pure eyes or embraced: which considerations certainly no one will preserve lastingly, if anything of carnal affections still survives in him, because you can not, says the Lord, see My face: for no man shall see Me and live; Exodus 33:20 viz., to this world and to earthly affections.

A question about the changing nature of thoughts.

A question on the changing character of the thoughts.

Germanus. How is it, then, that even against our will—and indeed without our awareness—idle thoughts creep in upon us so subtly and secretly that it is terribly difficult not only to drive them away, but even to recognize and catch hold of them? Can a mind ever be found free from them and never attacked by illusions of this kind?

Germanus. How is it then, that even against our will, aye and without our knowledge idle thoughts steal upon us so subtly and secretly that it is fearfully hard not merely to drive them away, but even to grasp and seize them? Can then a mind sometimes be found free from them, and never attacked by illusions of this kind?

The answer: what the mind can do and what it cannot do regarding the state of its thoughts.

The answer what the mind can and what it cannot do with regard to the state of its thoughts.

Moses. It is impossible for the mind not to be approached by thoughts, but it is in the power of every earnest person either to admit them or to reject them. Just as their arising does not entirely depend on ourselves, so the rejection or admission of them lies in our own power. But because we said that it is impossible for the mind not to be approached by thoughts, you must not blame everything on the assault itself, or on those spirits who strive to plant these thoughts in us, otherwise there would be no free will remaining in humanity, nor would efforts for our improvement be in our power. Rather, it is, I say, to a great extent in our power to improve the character of our thoughts and to allow either holy and spiritual thoughts or earthly ones to grow up in our hearts. For this purpose we employ frequent reading and continual meditation on the Scriptures, so that from there an opportunity for spiritual recollection may be given to us. Therefore the frequent singing of Psalms is used, so that from there constant feelings of compunction may be provided, along with earnest vigils and fasts and prayers, so that the mind may be humbled and not focus on earthly things, but contemplate heavenly things. For if these practices are abandoned and carelessness creeps in, the mind being hardened with the foulness of sin is certain to incline in a carnal direction and fall away.

Moses. It is impossible for the mind not to be approached by thoughts, but it is in the power of every earnest man either to admit them or to reject them. As then their rising up does not entirely depend on ourselves, so the rejection or admission of them lies in our own power. But because we said that it is impossible for the mind not to be approached by thoughts, you must not lay everything to the charge of the assault, or to those spirits who strive to instil them into us, else there would not remain any free will in man, nor would efforts for our improvement be in our power: but it is, I say, to a great extent in our power to improve the character of our thoughts and to let either holy and spiritual thoughts or earthly ones grow up in our hearts. For for this purpose frequent reading and continual meditation on the Scriptures is employed that from thence an opportunity for spiritual recollection may be given to us, therefore the frequent singing of Psalms is used, that thence constant feelings of compunction may be provided, and earnest vigils and fasts and prayers, that the mind may be brought low and not mind earthly things, but contemplate things celestial, for if these things are dropped and carelessness creeps on us, the mind being hardened with the foulness of sin is sure to incline in a carnal direction and fall away.

Comparison of a soul and a millstone.

Comparison of a soul and a millstone.

This movement of the heart can be fittingly illustrated by comparing it to a millstone, which the rushing force of water spins around with revolving momentum and which cannot stop working as long as the water drives it. However, it is up to the person operating it to decide whether to grind wheat, barley, or weeds with it. Whatever is put into the mill by the person in charge must be crushed by it. In the same way, the mind is driven about by the torrents of temptations that pour in from all sides through the trials of this present life, and it cannot be free from the flow of thoughts. But the kind of thoughts it should either reject or accept depends on its own effort, earnestness, and diligence. For if, as we said, we constantly return to meditating on the Holy Scriptures and lift our memory toward recalling spiritual things, the desire for perfection, and the hope of future blessedness, spiritual thoughts will surely arise from this and cause the mind to dwell on what we have been meditating on. But if we are overcome by laziness or carelessness and waste our time in idle talk, or are entangled in worldly concerns and unnecessary worries, the result will be that a kind of weed will spring up and provide harmful occupation for our hearts. As our Lord and Savior says, wherever the treasure of our works or intentions may be, there our heart is sure to remain as well. Matthew 6:21

And this movement of the heart is not unsuitably illustrated by the comparison of a mill wheel, which the headlong rush of water whirls round, with revolving impetus, and which can never stop its work so long as it is driven round by the action of the water: but it is in the power of the man who directs it, to decide whether he will have wheat or barley or darnel ground by it. That certainly must be crushed by it which is put into it by the man who has charge of that business. So then the mind also through the trials of the present life is driven about by the torrents of temptations pouring in upon it from all sides, and cannot be free from the flow of thoughts: but the character of the thoughts which it should either throw off or admit for itself, it will provide by the efforts of its own earnestness and diligence: for if, as we said, we constantly recur to meditation on the Holy Scriptures and raise our memory towards the recollection of spiritual things and the desire of perfection and the hope of future bliss, spiritual thoughts are sure to rise from this, and cause the mind to dwell on those things on which we have been meditating. But if we are overcome by sloth or carelessness and spend our time in idle gossip, or are entangled in the cares of this world and unnecessary anxieties, the result will be that a sort of species of tares will spring up, and afford an injurious occupation for our hearts, and as our Lord and Saviour says, wherever the treasure of our works or purpose may be, there also our heart is sure to continue. Matthew 6:21

Of the three origins of our thoughts.

Of the three origins of our thoughts.

Above all, we should at least know that our thoughts have three origins: from God, from the devil, and from ourselves. They come from God when He graciously visits us with the illumination of the Holy Spirit, lifting us up to a higher level of progress. When we have made little progress or have been overcome through laziness, He corrects us with most beneficial compunction. He may also reveal heavenly mysteries to us or turn our purpose and will toward better actions, as happened when King Ahasuerus, moved by the Lord, was prompted to ask for the record books. These reminded him of Mordecai's good deeds, and he promoted him to the highest honor and immediately revoked his cruel decree ordering the slaughter of the Jews. Or when the prophet says: I will listen to what the Lord God will say in me. Another also tells us: And an angel spoke and said in me. Or when the Son of God promised that He would come with His Father and make His dwelling in us, and: It is not you who speak, but the Spirit of your Father who speaks in you. And the chosen vessel says: You seek proof of Christ who speaks in me. But a whole range of thoughts springs from the devil when he tries to destroy us either through the pleasures of sin or through secret attacks. In his crafty schemes he deceitfully shows us evil as good, transforming himself into an angel of light for us, as when the evangelist tells us: And when supper was ended, the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray the Lord. And again, after the morsel of bread, he says Satan entered into him. Peter also says to Ananias: Why has Satan tempted your heart to lie to the Holy Spirit? And what we read in the gospel was predicted much earlier by Ecclesiastes: If the spirit of the ruler rises up against you, do not leave your place. There is also what is said to God against Ahab in the third book of Kings, in the character of an unclean spirit: I will go forth and will be a lying spirit in the mouth of all his prophets. But thoughts arise from ourselves when, in the natural course of things, we recall what we are doing or have done or have heard. The blessed David speaks of this: I thought upon the ancient days and had in mind the years from of old, and I meditated; by night I exercised myself with my heart and searched out my spirit. And again: The Lord knows the thoughts of man, that they are vain; and the thoughts of the righteous are judgments. In the gospel too, the Lord says to the Pharisees: Why do you think evil in your hearts?

Above all we ought at least to know that there are three origins of our thoughts, i.e., from God, from the devil, and from ourselves. They come from God when He vouchsafes to visit us with the illumination of the Holy Ghost, lifting us up to a higher state of progress, and where we have made but little progress, or through acting slothfully have been overcome, He chastens us with most salutary compunction, or when He discloses to us heavenly mysteries, or turns our purpose and will to better actions, as in the case where the king Ahasuerus, being chastened by the Lord, was prompted to ask for the books of the annals, by which he was reminded of the good deeds of Mordecai, and promoted him to a position of the highest honour and at once recalled his most cruel sentence concerning the slaughter of the Jews. Or when the prophet says: I will hearken what the Lord God will say in me. Another too tells us And an angel spoke, and said in me, Zechariah 1:14 or when the Son of God promised that He would come with His Father, and make His abode in us, John 14:23 and It is not you that speak, but the Spirit of your Father which speaks in you. Matthew 10:20 And the chosen vessel: You seek a proof of Christ that speaks in me. 2 Corinthians 13:3 But a whole range of thoughts springs from the devil, when he endeavours to destroy us either by the pleasures of sin or by secret attacks, in his crafty wiles deceitfully showing us evil as good, and transforming himself into an angel of light to us: 2 Corinthians 11:4 as when the evangelist tells us: And when supper was ended, when the devil had already put it into the heart of Judas Iscariot, Simon's son, to betray John 13:2 the Lord: and again also after the sop, he says, Satan entered into him. Peter also says to Ananias: Why has Satan tempted your heart, to lie to the Holy Ghost? Acts 5:3 And that which we read in the gospel much earlier as predicted by Ecclesiastes: If the spirit of the ruler rise up against you, leave not your place. Ecclesiastes 10:4 That too which is said to God against Ahab in the third book of Kings, in the character of an unclean spirit: I will go forth and will be a lying spirit in the mouth of all his prophets. 1 Kings 22:22 But they arise from ourselves, when in the course of nature we recollect what we are doing or have done or have heard. Of which the blessed David speaks: I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit. And again: the Lord knows the thoughts of man, that they are vain: and the thoughts of the righteous are judgments. Proverbs 12:5 In the gospel too the Lord says to the Pharisees: why do you think evil in your hearts? Matthew 9:4

Concerning the discernment of thoughts, with an illustration from a good money-changer.

About discerning the thoughts, with an illustration from a good money-changer.

We should carefully observe this threefold order and analyze with wise discernment the thoughts that arise in our hearts, tracing their origin, cause, and author from the beginning. This way we can consider how we ought to respond to them according to what those who suggest them deserve. As the Lord's command tells us, we should become good money-changers whose highest skill and training is to test what is perfectly pure gold, what is commonly called tested gold, and what has not been sufficiently purified by fire. With unerring skill, we must not be deceived by a common brass coin that has been coated with bright gold to look like a valuable coin. We need to shrewdly recognize coins stamped with the heads of usurpers, and with even sharper skill detect those that have the image of the right king but are improperly made. Finally, we must carefully use a balance to check that they are not underweight. The gospel saying that uses this figure shows us that we ought to observe all these things spiritually as well. First, whatever has entered our hearts and whatever doctrine we have received should be most carefully examined to see whether it has been purified by the divine and heavenly fire of the Holy Spirit, or whether it belongs to Jewish superstition, or whether it comes from the pride of worldly philosophy and only makes an outward show of religion. We can do this if we follow the Apostle's advice: "Believe not every spirit, but prove the spirits whether they are of God" (1 John 4:1). By this kind of deception, men who have professed themselves as monks are also deceived when they are enticed by elegant writing style and certain doctrines of philosophers. At first glance, because of some pious meanings that seem compatible with religion, these teachings deceive their hearers with the glitter of gold and superficially attract them, but they make them poor and miserable forever, like people deceived by false copper money. They either bring them back to the busyness of this world or entice them into the errors of heretics and inflated pride. We read of this happening to Achan in the book of Joshua the Son of Nun (Joshua 7), when he coveted a golden weight from the camp of the Philistines and stole it, and was struck with a curse and condemned to eternal death. Second, we should be careful that no wrong interpretation attached to the pure gold of Scripture deceives us about the value of the metal. By this means the devil in his craftiness tried to deceive our Lord and Savior as if He were a mere man, when he twisted what should be understood generally about all good people and tried to apply it specifically to Him, who had no need of the angels' care. He said, "For He shall give His angels charge concerning You, to keep You in all Your ways: and in their hands they shall bear You up, lest at any time You dash Your foot against a stone." By skillful manipulation he gave a twist to the precious sayings of Scripture and bent them into a dangerous sense, the very opposite of their true meaning, so as to offer us the image and face of a usurper under cover of a gold coating that might deceive us. Or he tries to cheat us with counterfeits, for instance by urging that we take up some work of piety which, since it does not come from the true minds of the fathers, leads us under the form of virtue to vice. He deceives us either by immoderate or impossible fasts, or by excessively long vigils, or by inordinate prayers, or by unsuitable reading, and brings us to a bad end. Or when he persuades us to give ourselves over to meddling in others' affairs and to pious visits, by which he may drive us away from the spiritual enclosure of the monastery and the privacy of its friendly peacefulness, and suggests that we take on the anxieties and cares of religious women who are in need, so that when a monk is hopelessly entangled in snares of this sort, he may distract him with most harmful occupations and worries. Or when he incites a man to desire the holy office of the clergy under the pretext of edifying many people and the love of spiritual gain, by which to draw us away from the humility and strictness of our life. All of these things, although they are opposed to our salvation and our profession, when covered with a sort of veil of compassion and religion easily deceive those who lack skill and care. For they imitate the coins of the true king, because they seem at first full of piety, but they are not stamped by those who have the right to coin—that is, the approved Catholic fathers—nor do they proceed from the legitimate public office for receiving them. Instead, they are made secretly and by the fraud of the devil, and passed off on the unskilled and ignorant, causing them serious harm. And even if these things seem useful and necessary at first, if they later begin to interfere with the soundness of our profession and somehow weaken the whole body of our purpose, it is good that they should be cut off and cast away from us like a member that may be necessary but offends us and seems to perform the office of the right hand or foot. For it is better, without one member of a command—that is, its working or result—to remain safe and sound in other parts and to enter weak into the kingdom of heaven, rather than with the whole mass of commands to fall into some error which, through evil habit, separates us from our strict rule and the system we planned and adopted, and leads to such loss that it will never outweigh the harm that follows. Instead, it will cause all our past fruits and the whole body of our work to be burned in hell fire (Matthew 18:8). About this kind of illusion it is well said in Proverbs: "There are ways which seem to be right to a man, but their latter end will come into the depths of hell," and again, "An evil man is harmful when he attaches himself to a good man"—that is, the devil deceives when he is covered with an appearance of holiness—"but he hates the sound of the watchman"—that is, the power of discretion which comes from the words and warnings of the fathers.

We ought then carefully to notice this threefold order, and with a wise discretion to analyse the thoughts which arise in our hearts, tracking out their origin and cause and author in the first instance, that we may be able to consider how we ought to yield ourselves to them in accordance with the desert of those who suggest them so that we may, as the Lord's command bids us, become good money-changers, whose highest skill and whose training is to test what is perfectly pure gold and what is commonly termed tested, or what is not sufficiently purified in the fire; and also with unerring skill not to be taken in by a common brass denarius, if by being colored with bright gold it is made like some coin of great value; and not only shrewdly to recognize coins stamped with the heads of usurpers, but with a still shrewder skill to detect those which have the image of the right king, but are not properly made, and lastly to be careful by the test of the balance to see that they are not under proper weight. All of which things the gospel saying, which uses this figure, shows us that we ought also to observe spiritually; first that whatever has found an entrance into our hearts, and whatever doctrine has been received by us, should be most carefully examined to see whether it has been purified by the divine and heavenly fire of the Holy Ghost, or whether it belongs to Jewish superstition, or whether it comes from the pride of a worldly philosophy and only externally makes a show of religion. And this we can do, if we carry out the Apostle's advice, Believe not every spirit, but prove the spirits whether they are of God. 1 John 4:1 But by this kind those men also are deceived, who after having been professed as monks are enticed by the grace of style, and certain doctrines of philosophers, which at the first blush, owing to some pious meanings not out of harmony with religion, deceive as with the glitter of gold their hearers, whom they have superficially attracted, but render them poor and miserable for ever, like men deceived by false money made of copper: either bringing them back to the bustle of this world, or enticing them into the errors of heretics, and bombastic conceits: a thing which we read of as happening to Achan in the book of Joshua the Son of Nun, Joshua vii when he coveted a golden weight from the camp of the Philistines, and stole it, and was smitten with a curse and condemned to eternal death. In the second place we should be careful to see that no wrong interpretation fixed on to the pure gold of Scripture deceives us as to the value of the metal: by which means the devil in his craft tried to impose upon our Lord and Saviour as if He was a mere man, when by his malevolent interpretation he perverted what ought to be understood generally of all good men, and tried to fasten it specially on to Him, who had no need of the care of the angels: saying, For He shall give His angels charge concerning You, to keep You in all Your ways: and in their hands they shall bear You up, lest at any time You dash Your foot against a stone, by a skilful assumption on his part giving a turn to the precious sayings of Scripture and twisting them into a dangerous sense, the very opposite of their true meaning, so as to offer to us the image and face of an usurper under cover of the gold color which may deceive us. Or whether he tries to cheat us with counterfeits, for instance by urging that some work of piety should be taken up which as it does come from the true minds of the fathers, leads under the form of virtue to vice; and, deceiving us either by immoderate or impossible fasts, or by too long vigils, or inordinate prayers, or unsuitable reading, brings us to a bad end. Or, when he persuades us to give ourselves up to mixing in the affairs of others, and to pious visits, by which he may drive us away from the spiritual cloisters of the monastery, and the secrecy of its friendly peacefulness, and suggests that we take on our shoulders the anxieties and cares of religious women who are in want, that when a monk is inextricably entangled in snares of this sort he may distract him with most injurious occupations and cares. Or else when he incites a man to desire the holy office of the clergy under the pretext of edifying many people, and the love of spiritual gain, by which to draw us away from the humility and strictness of our life. All of which things, although they are opposed to our salvation and to our profession, yet when covered with a sort of veil of compassion and religion, easily deceive those who are lacking in skill and care. For they imitate the coins of the true king, because they seem at first full of piety, but are not stamped by those who have the right to coin, i.e., the approved Catholic fathers, nor do they proceed from the head public office for receiving them, but are made by stealth and by the fraud of the devil, and palmed off upon the unskilful and ignorant not without serious harm. And even although they seem to be useful and needful at first, yet if afterwards they begin to interfere with the soundness of our profession, and as it were to weaken in some sense the whole body of our purpose, it is well that they should be cut off and cast away from us like a member which may be necessary, but yet offends us and which seems to perform the office of the right hand or foot. For it is better, without one member of a command, i.e., its working or result, to continue safe and sound in other parts, and to enter as weak into the kingdom of heaven rather than with the whole mass of commands to fall into some error which by an evil custom separates us from our strict rule and the system purposed and entered upon, and leads to such loss, that it will never outweigh the harm that will follow, but will cause all our past fruits and the whole body of our work to be burnt in hell fire. Matthew 18:8 Of which kind of illusions it is well said in the Proverbs: There are ways which seem to be right to a man, but their latter end will come into the depths of hell, and again An evil man is harmful when he attaches himself to a good man, i.e., the devil deceives when he is covered with an appearance of sanctity: but he hates the sound of the watchman, i.e., the power of discretion which comes from the words and warnings of the fathers.

Concerning the illusion of Abbot John.

Of the illusion of Abbot John.

We have heard that Abbot John, who lived at Lycon, was recently deceived in this way. His body was exhausted and failing because he had gone without food for two days of fasting. On the third day, as he was on his way to take some refreshment, the devil came in the form of a filthy Ethiopian and fell at his feet, crying out, "Forgive me, because I imposed this labor on you." This great man, who was so accomplished in the practice of discretion, understood that he had been deceived by the devil's trickery under the pretense of practicing an unsuitable form of abstinence. He had engaged in a fast that affected his worn-out body with unnecessary and even spiritually harmful weariness. He had been deceived by a counterfeit coin—while he honored the image of the true king stamped on it, he had not been alert enough to examine whether it was properly cut and minted. But the final duty of a good money-changer, which we mentioned before, concerns examining the weight. This will be fulfilled if, whenever our thoughts suggest that something should be done, we carefully think it over and, placing it on the scales of our heart, weigh it with the most precise balance. We must determine whether it is full of good for all, or weighty with the fear of God, or whole and sound in meaning. Or is it light with human show or some notion of novelty? Has the pride of foolish vainglory diminished or lessened the weight of its merit? Therefore, immediately weighing these matters on the public scales—that is, testing them by the actions and evidence of the Apostles and Prophets—let us accept them as whole, perfect, and of full weight, or else carefully and diligently reject them as imperfect, counterfeit, and of insufficient weight.

In this manner we have heard that Abbot John who lived at Lycon, was recently deceived. For when his body was exhausted and failing as he had put off taking food during a fast of two days, on the third day while he was on his way to take some refreshment the devil came in the shape of a filthy Ethiopian, and falling at his feet, cried Pardon me because I appointed this labour for you. And so that great man, who was so perfect in the matter of discretion, understood that under pretence of an abstinence practised unsuitably, he was deceived by the craft of the devil, and engaged in a fast of such a character as to affect his worn out body with a weariness that was unnecessary, indeed that was harmful to the spirit; as he was deceived by a counterfeit coin, and, while he paid respect to the image of the true king upon it, was not sufficiently alive to the question whether it was rightly cut and stamped. But the last duty of this good money-changer, which, as we mentioned before, concerns the examination of the weight, will be fulfilled, if whenever our thoughts suggest that anything is to be done, we scrupulously think it over, and, laying it in the scales of our breast, weigh it with the most exact balance, whether it be full of good for all, or heavy with the fear of God: or entire and sound in meaning; or whether it be light with human display or some conceit of novelty, or whether the pride of foolish vain glory has not diminished or lessened the weight of its merit. And so straightway weighing them in the public balance, i.e., testing them by the acts and proofs of the Apostles and Prophets let us hold them as it were entire and perfect and of full weight, or else with all care and diligence reject them as imperfect and counterfeit, and of insufficient weight.

Regarding the fourfold method of distinction.

Of the fourfold method of discrimination.

This power of discernment will be necessary for us in the fourfold manner we have described. First, so that the material does not escape our notice—whether it is true gold or merely painted gold. Second, so that we may reject as forged and counterfeit coins those thoughts that falsely promise works of religion, since they are not properly stamped and bear a false image of the king. In the same way, we must be able to detect those thoughts that take the precious gold of Scripture and, through a false and heretical interpretation, display the image not of the true king but of a usurper. We must also refuse those thoughts whose weight and value the rust of vanity has diminished, preventing them from passing in the scales of the fathers, since they are too light, false, and lacking in proper weight. In this way we will not fall into what the Lord commands us to avoid with all our strength, and we will not lose the value and reward of all our labor: "Lay not up for yourselves treasures on the earth, where rust and moth corrupt and where thieves break through and steal" (Matthew 6:19). Whenever we do anything for human glory, we know that, as the Lord says, we are laying up treasure on earth. Consequently, being hidden in the ground and buried in the earth, it must be destroyed by various demons, consumed by the biting rust of vainglory, or devoured by the moths of pride, so that it contributes nothing to the benefit and profit of the one who has hidden it. We should therefore constantly examine all the inner chambers of our hearts and trace out the footsteps of whatever enters them with the closest investigation, lest perhaps some beast—if I may call it that—relating to the understanding, whether lion or dragon, has passed through and secretly left the dangerous marks of its tracks. These marks will show others the way of access into the secret recesses of the heart due to carelessness about our thoughts. And so, daily and hourly turning up the ground of our heart with the gospel plough—that is, the constant remembrance of the Lord's cross—we shall manage to stamp out and extirpate from our hearts the lairs of harmful beasts and the hiding places of poisonous serpents.

This power of discriminating will then be necessary for us in the fourfold manner of which we have spoken; viz., first that the material does not escape our notice whether it be of true or of painted gold: secondly, that those thoughts which falsely promise works of religion should be rejected by us as forged and counterfeit coins, as they are those which are not rightly stamped, and which bear an untrue image of the king; and that we may be able in the same way to detect those which in the case of the precious gold of Scripture, by means of a false and heretical meaning, show the image not of the true king but of an usurper; and that we refuse those whose weight and value the rust of vanity has depreciated and not allowed to pass in the scales of the fathers, as coins that are too light, and are false and weigh too little; so that we may not incur that which we are warned by the Lord's command to avoid with all our power, and lose the value and reward of all our labour. Lay not up for yourselves treasures on the earth, where rust and moth corrupt and where thieves break through and steal. Matthew 6:19 For whenever we do anything with a view to human glory we know that we are, as the Lord says, laying up for ourselves treasure on earth, and that consequently being as it were hidden in the ground and buried in the earth it must be destroyed by sundry demons or consumed by the biting rust of vain glory, or devoured by the moths of pride so as to contribute nothing to the use and profits of the man who has hidden it. We should then constantly search all the inner chambers of our hearts, and trace out the footsteps of whatever enters into them with the closest investigation lest haply some beast, if I may say so, relating to the understanding, either lion or dragon, passing through has furtively left the dangerous marks of his track, which will show to others the way of access into the secret recesses of the heart, owing to a carelessness about our thoughts. And so daily and hourly turning up the ground of our heart with the gospel plough, i.e., the constant recollection of the Lord's cross, we shall manage to stamp out or extirpate from our hearts the lairs of noxious beasts and the lurking places of poisonous serpents.

Concerning the teacher's discussion about the qualities of his listeners.

Of the discourse of the teacher in regard to the merits of his hearers.

When the old man saw that we were astonished and filled with an insatiable desire by the words of his teaching, he paused his speech for a moment because of our admiration and eagerness, and then added: Since your zeal, my sons, has led to such a long discussion, and a kind of fire gives sharper intensity to our conversation in proportion to your earnestness—from which I can clearly see that you are truly thirsting for instruction about perfection—I want to say something more to you about the excellence of discretion and the grace that rules and holds first place among all virtues. I want not only to demonstrate its value and usefulness through daily examples, but also from earlier deliberations and opinions of the fathers. For I remember that often when men were asking me with sighs and tears for this kind of teaching, and I myself was eager to give them some instruction, I could not possibly manage it. Not only my thoughts but even my very ability to speak failed me, so that I could not find a way to send them away with even some small consolation. From these signs we clearly see that the grace of the Lord inspires speakers with words according to the merits and zeal of the hearers. And because the very short night ahead of us does not allow me to finish this teaching, let us instead give it over to bodily rest—otherwise the whole night will be spent if we refuse to set aside a reasonable portion—and let us save the complete plan of this teaching for uninterrupted consideration on a future day or night. For it is right that the best teachers on discretion should demonstrate the diligence of their minds first of all in this matter, and prove whether they are or can be possessors of it by this evidence and patience, so that in treating that virtue which is the mother of moderation they may in no way fall into the vice opposite to it—namely, excessive length—thereby destroying by their actions and deeds the force of the system and nature they recommend in words. Therefore, concerning this most excellent discretion, about which we still intend to inquire as far as the Lord gives us ability, it may first of all be a good thing, when we are discussing its excellence and the moderation we know exists in it as the first of virtues, not to allow ourselves to exceed the proper limit of the discussion and of our time.

At this the old man seeing that we were astonished, and inflamed at the words of his discourse with an insatiable desire, stopped his speech for a little in consequence of our admiration and earnestness, and presently added: Since your zeal, my sons, has led to so long a discussion, and a sort of fire supplies keener zest to our conference in proportion to your earnestness, as from this very thing I can clearly see that you are truly thirsting after teaching about perfection, I want still to say something to you on the excellence of discrimination and grace which rules and holds the field among all virtues, and not merely to prove its value and usefulness by daily instances of it, but also from former deliberations and opinions of the fathers. For I remember that frequently when men were asking me with sighs and tears for a discourse of this kind, and I myself was anxious to give them some teaching I could not possibly manage it, and not merely my thoughts but even my very power of speech failed me so that I could not find how to send them away with even some slight consolation. And by these signs we clearly see that the grace of the Lord inspires the speakers with words according to the deserts and zeal of the hearers. And because the very short night which is before us does not allow me to finish the discourse, let us the rather give it up to bodily rest, in which the whole of it will have to be spent, if a reasonable portion is refused, and let us reserve the complete scheme of the discourse for unbroken consideration on a future day or night. For it is right for the best counsellors on discretion to show the diligence of their minds in the first place in this, and to prove whether they are or can be possessors of it by this evidence and patience, so that in treating of that virtue which is the mother of moderation they may by no means fall into the vice which is opposite to it; viz., that of undue length, by their actions and deeds destroying the force of the system and nature which they recommend in word. In regard then to this most excellent discretion, on which we still propose to inquire, so far as the Lord gives us power, it may in the first instance be a good thing, when we are disputing about its excellence and the moderation which we know exists in it as the first of virtues, not to allow ourselves to exceed the due limit of the discussion and of our time.

And so blessed Moses ended our conversation and urged us, eager though we were and hanging on his words, to go to bed for a little while. He told us to lie down on the same mats where we had been sitting and to use our bundles as pillows instead of regular ones. These bundles were tied evenly with thicker papyrus leaves gathered into long, narrow bundles spaced six feet apart. They served the brothers in two ways: when sitting at prayer they provided a very low seat like a footstool, and when lying down to sleep they could be placed under the neck to support the head—not too hard, but comfortable and just right. The monks found these especially practical and suitable not only because they were somewhat soft and made at little cost of money and effort, since papyrus grew everywhere along the Nile's banks, but also because they were made of convenient material and light enough to be moved or fetched as needed. And so finally, at the old man's instruction, we settled down to sleep in deep stillness, both excited with delight at the conversation we had held and also filled with hope for the promised discussion to come.

And so with this the blessed Moses put a stop to our talk, and urged us, eager though we were and hanging on his lips, to go off to bed for a little, advising us to lie down on the same mats on which we were sitting, and to put our bundles under our heads instead of pillows, as these being tied evenly to thicker leaves of papyrus collected in long and slender bundles, six feet apart, at one time provide the brethren when sitting at service with a very low seat instead of a footstool, at another time being put under their necks when they go to bed furnish a support for their heads, that is not too hard, but comfortable and just right. For which uses of the monks these things are considered especially fit and suitable not only because they are somewhat soft, and prepared at little cost of money and labour, as the papyrus grows everywhere along the banks of the Nile, but also because they are of a convenient stuff and light enough to be removed or fetched as need may require. And so at last at the bidding of the old man we settled ourselves down to sleep in deep stillness, both excited with delight at the conference we had held, and also buoyed up with hope of the promised discussion.