The Conferences — CONFERENCE 11.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE FIRST CONFERENCE OF ABBOT CHAEREMON: ON PERFECTION.

THE FIRST CONFERENCE OF ABBOT CHAEREMON. ON PERFECTION.

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

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

Description of the town of Thennesus.

Description of the town of Thennesus.

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

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

Concerning Bishop Archebius

Of Bishop Archebius.

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

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

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

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

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

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

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

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

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

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

Our Response to His Excuse

Of our answer to his excuse.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The answer concerning the different kinds of perfection.

The answer on the different kinds of perfection.

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

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

On the fear that comes from the greatest love.

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

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

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

A question about complete chastity.

A question about complete chastity.

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

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

The explanation that has been requested will be provided later.

The postponement of the explanation which is asked for.

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

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