The Conferences — CONFERENCE 21.

BY ST. JOHN CASSIAN

BY ST. JOHN CASSIAN

THE FIRST CONFERENCE OF ABBOT THEONAS: ON THE RELAXATION DURING THE FIFTY DAYS.

THE FIRST CONFERENCE OF ABBOT THEONAS. ON THE RELAXATION DURING THE FIFTY DAYS.

How Theonas Came to Abbot John

How Theonas came to Abbot John.

Before we begin to set forth the words of this Conference held with that excellent man Abbot Theonas, I think it well to describe in a brief account the origin of his conversion, because from this the reader will be able to see more clearly both the excellence and the grace of the man. While still very young, he was joined in marriage by the desire and command of his parents, for with pious concern they were careful about his chastity and were afraid of a critical fall at a dangerous age. They thought that the passions of youth might be prevented by the remedy of a lawful marriage. After he had lived for five years with a wife, he came to Abbot John, who was then chosen for his marvelous holiness to preside over the distribution of alms. For it is not anyone who wishes who is promoted to this office by his own desire or ambition, but only he whom the assembly of all the Elders considers, from the advantage of his age and the testimony of his faith and virtues, to be more excellent than and superior to all others. This young man came to this blessed John in the eagerness of his pious devotion, bringing gifts of piety among other donors who were eager to offer tithes and first-fruits of their possessions to the old man I mentioned. When the old man saw them pouring in upon him with many gifts and was anxious to make some recompense in return for their offerings, he began, as the Apostle says, to sow spiritual things to them whose material gifts he was reaping. 1 Corinthians 9:11 And finally he began his word of exhortation in this way.

Before we begin to set forth the words of this Conference held with that excellent man Abbot Theonas, I think it well to describe in a brief discourse the origin of his conversion because from this the reader will be able to see more clearly both the excellence and the grace of the man. He then while still very young was by the desire and command of his parents joined in the tie of marriage, for as with pious anxiety they were careful about his chastity, and were afraid of a critical fall at a dangerous age, they thought that the passions of youth might be anticipated by the remedy of a lawful marriage. When then he had lived for five years with a wife, he came to Abbot John, who was then for his marvellous sanctity chosen to preside over the administration of the alms. For it is not anyone who likes who is of his own wish or ambition promoted to this office, but only he whom the congregation of all the Elders considers from the advantage of his age and the witness of his faith and virtues to be more excellent than, and superior to, all others. To this blessed John then the aforesaid young man had come in the eagerness of his pious devotion, bringing gifts of piety among other owners who were eager to offer tithes and first-fruits of their substance to the old man I mentioned, and when the old man saw them pouring in upon him with many gifts, and was anxious to make some recompense in return for their offerings, he began, as the Apostle says, to sow spiritual things to them whose carnal gifts he was reaping. 1 Corinthians 9:11 And finally thus began his word of exhortation.

The exhortation of Abbot John to Theonas and the others who had come together with him.

The exhortation of Abbot John to Theonas and the others who had come together with him.

I am truly delighted, my children, with the devoted generosity of your gifts. I gratefully accept your devout offering, whose distribution is entrusted to me, because you are presenting your firstfruits and tithes for the benefit and use of the needy as a sacrifice to the Lord, a sweet-smelling offering. You believe that by giving these things, the abundance of your crops and all your possessions, from which you have set aside these portions for the Lord, will be richly blessed, and that you yourselves will be given manifold riches in all good things even in this world, according to the faith of His command: "Honor the Lord from your righteous labors, and offer to Him from the fruits of your righteousness, so that your storehouses may be full of an abundance of wheat, and your vats may overflow with wine." And as you are faithfully carrying out this service, you should know that you have fulfilled the righteousness of the old law, under which those who lived in that time inevitably incurred guilt if they transgressed it, but could not attain a level of perfection even if they fulfilled it.

I am indeed delighted, my children, with the duteous liberality of your gifts; and your devout offering, the disposal of which is entrusted to me, I gratefully accept, because you are offering your firstfruits and tithes for the good and use of the needy, as a sacrifice to the Lord, of a sweet smelling savour, in the belief that by the offering of them, the abundance of your fruits and all your substance, from which you have taken away these for the Lord, will be richly blessed, and that you yourselves will according to the faith of His command be endowed even in this world with manifold richness in all good things: Honour the Lord from your righteous labours, and offer to Him of the fruits of your righteousness; that your granaries may be full of abundance of wheat, and your vats may overflow with wine. Proverbs 3:9-10 And as you are faithfully carrying out this service, you may know that you have fulfilled the righteousness of the old law, under which those who then lived if they transgressed it inevitably incurred guilt, while if they fulfilled it they could not attain to a pitch of perfection.

Concerning the offering of tithes and firstfruits.

Of the offering of tithes and firstfruits.

Under the Lord's command, tithes were set apart for the service of the Levites, while oblations and firstfruits were designated for the priests. The law concerning firstfruits required that a fiftieth part of produce or animals be given for the service of the temple and the priests. Some people who were faithless and indifferent reduced this proportion, while those who were very devout increased it, so that some gave only a sixtieth part while others gave a fortieth part of their produce. The righteous, for whom the law is not made, are thus shown to be not under the law, since they attempt not only to fulfill but even to surpass the righteousness of the law. Their devotion exceeds the legal requirement because it goes beyond merely observing the commandments and freely adds to what is required.

For indeed by the Lord's command tithes were consecrated to the service of the Levites, but oblations and firstfruits for the priests. But this was the law of the firstfruits; viz., that the fiftieth part of fruits or animals should be given for the service of the temple and the priests: and this proportion some who were faithlessly indifferent diminished, while those who were very religious increased it, so that the one gave only the sixtieth part, and the other gave the fortieth part of their fruits. For the righteous, for whom the law is not enacted, are thus shown to be not under the law, as they try not only to fulfil but even to exceed the righteousness of the law, and their devotion is greater than the legal requirement, as it goes beyond the observance of precepts and adds to what is due of its own free will.

How Abraham, David, and other saints went beyond the requirement of the law.

How Abraham, David, and other saints went beyond the requirement of the law.

We read that Abraham went beyond the requirement of the law that was later to be given. After his victory over the four kings, he would not touch any of the spoils of Sodom, which rightfully belonged to him as the victor. Even though the king himself, whose possessions he had rescued, offered them to him, Abraham swore by the Divine name and declared: "I lift up my hand to the Lord Most High, who made heaven and earth, that I will not take from a thread to a shoe's latchet of all that is yours" (Genesis 14:22-23). We also know that David went beyond the requirement of the law. Although Moses commanded that vengeance should be taken on enemies (Exodus 21:24), David not only did not do this, but actually embraced his persecutors with love, piously prayed to the Lord for them, wept bitterly over them, and avenged them when they were killed. We are certain that Elijah and Jeremiah were not bound by the law, since they could have taken advantage of lawful marriage without blame, yet they chose to remain virgins. We read that Elisha and others who lived in the same way went beyond the commands of Moses, as the Apostle speaks of them as follows: "They went about in sheepskins and in goatskins, they were oppressed, afflicted, in want, of whom the world was not worthy, they wandered about in deserts and in mountains, and in caves and in dens of the earth" (Hebrews 11:37-38). What shall I say of the sons of Jonadab the son of Rechab? We are told that when the prophet Jeremiah offered them wine at the Lord's command, they replied: "We drink no wine: for Jonadab the son of Rechab, our father, commanded us, saying: You shall drink no wine, you and your sons forever: and you shall build no house, nor sow any seed, nor plant vineyards nor possess them: but you shall dwell in tents all your days." Therefore they were also allowed to hear these words from the same prophet: "Thus says the Lord God of hosts, the God of Israel: there shall not fail a man from the stock of Jonadab the son of Rechab to stand in My sight all the days." All of them were not satisfied with merely offering tithes of their possessions, but actually refused property altogether and instead offered to God themselves and their souls, for which no redemption can be made by man, as the Lord testifies in the gospel: "For what shall a man give in exchange for his own soul?" (Matthew 16:25).

For so we read that Abraham went beyond the requirement of the law which was afterwards to be given, when after his victory over the four kings, he would not touch any of the spoils of Sodom, which were fairly due to him as the conqueror, and which indeed the king himself, whose spoils he had rescued, offered him; and with an oath by the Divine name he exclaimed: I lift up my hand to the Lord Most High, who made heaven and earth, that I will not take from a thread to a shoe's latchet of all that is yours. Genesis 14:22-23 So we know that David went beyond the requirement of the law, as, though Moses commanded that vengeance should be taken on enemies, Exodus 21:24 he not only did not do this, but actually embraced his persecutors with love, and piously entreated the Lord for them, and wept bitterly and avenged them when they were slain. So we are sure that Elijah and Jeremiah were not under the law, as though they might without blame have taken advantage of lawful matrimony, yet they preferred to remain virgins. So we read that Elisha and others of the same mode of life went beyond the commands of Moses, as of them the Apostle speaks as follows: They went about in sheepskins and in goatskins, they were oppressed, afflicted, in want, of whom the world was not worthy, they wandered about in deserts and in mountains, and in caves and in dens of the earth. Hebrews 11:37-38 What shall I say of the sons of Jonadab the son of Rechab, of whom we are told that, when at the Lord's bidding the prophet Jeremiah offered them wine, they replied: We drink no wine: for Jonadab the son of Rechab, our father, commanded us, saying: You shall drink no wine, you and your sons forever: and you shall build no house, nor sow any seed, nor plant vineyards nor possess them: but you shall dwell in tents all your days? Wherefore also they were permitted to hear from the same prophet these words: Thus says the Lord God of hosts, the God of Israel: there shall not fail a man from the stock of Jonadab the son of Rechab to stand in My sight all the days; as all of them were not satisfied with merely offering tithes of their possessions, but actually refused property, and offered the rather to God themselves and their souls, for which no redemption can be made by man, as the Lord testifies in the gospel: For what shall a man give in exchange for his own soul? Matthew 16:25

How those who live under the grace of the Gospel ought to go beyond the requirement of the law.

How those who live under the grace of the Gospel ought to go beyond the requirement of the law.

We should therefore understand that we are no longer held to the requirements of the law, but instead hear the gospel message daily: "If you will be perfect, go and sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me." When we offer God tithes of our possessions, we are in a sense still weighed down under the burden of the law and unable to rise to the heights of the gospel. Those who follow the gospel are rewarded not only with blessings in this present life but also with future rewards. The law promises only comfort in this life to those who obey it, saying: "The man that does these things shall live in them." But the Lord says to His disciples: "Blessed are the poor in spirit, for theirs is the kingdom of heaven," and "Everyone that leaves house or brothers or sisters or father or mother or wife or children or field for My name's sake, shall receive a hundredfold, and shall inherit eternal life." This is appropriate because it is not as praiseworthy for us to abstain from forbidden things as from lawful things—to refrain from using lawful things out of reverence for Him who permitted us to use them because of our weakness. So if even those who faithfully offer tithes of their produce and obey the older commandments of the Lord cannot yet reach the heights of the gospel, you can clearly see how far short those fall who do not even do this. For how can those who ignore even the easier commands of the law share in the grace of the gospel? The giver of the law himself testifies to the easier character of these commands by invoking a curse on those who do not fulfill them: "Cursed is everyone that does not continue in all things that are written in the book of the law to do them." But regarding the higher and more excellent commandments of the gospel, it says: "He that can receive it, let him receive it." In the law, the forcible compulsion of the lawgiver shows the easy nature of the precepts, for he says: "I call heaven and earth to record against you this day, that if you do not keep the commandments of the Lord your God you shall perish from off the face of the earth." In the gospel, the grandeur of sublime commands is shown by the very fact that He does not order but exhorts, saying: "If you will be perfect go and do this or that." In the law, Moses places an unavoidable burden on the unwilling; in the gospel, Paul meets the willing and those eager for perfection with counsels. What is wonderful and lofty by nature cannot be achieved by all, and therefore should not be imposed as a general requirement or demanded as a universal rule. Rather, all are encouraged toward grace through counsels, so that the great may deservedly be crowned by the perfection of their virtues, while the small, who cannot reach the measure of the stature of the fullness of Christ, though they may seem lost to sight and hidden by the brightness of greater stars, may yet be free from the darkness of the curses in the law and not condemned to suffer present evils or eternal punishment. Christ therefore does not force anyone to those lofty heights of goodness by the compulsion of a command, but stimulates them by the power of free will and urges them on by wise counsels and the desire for perfection. For where there is a command, there is duty, and consequently punishment. But those who keep the things to which they are driven by the severity of the established law escape the punishment with which they were threatened, rather than obtaining rewards and recompense.

Wherefore we ought to know that we from whom the requirements of the law are no longer exacted, but in whose ears the word of the gospel daily sounds: If you will be perfect, go and sell all that you have and give to the poor, and you shall have treasure in heaven, and come follow Me, Matthew 19:21 when we offer to God tithes of our substance, are still in a way ground down beneath the burden of the law, and not able to rise to those heights of the gospel, those who conform to which are recompensed not only by blessings in this present life, but also by future rewards. For the law promises to those who obey it no rewards of the kingdom of heaven, but only solaces in this life, saying: The man that does these things shall live in them. Leviticus 18:5 But the Lord says to His disciples: Blessed are the poor in spirit, for theirs is the kingdom of heaven; and: Everyone that leaves house or brothers or sisters or father or mother or wife or children or field for My name's sake, shall receive an hundredfold, and shall inherit eternal life. And this with good reason. For it is not so praiseworthy for us to abstain from forbidden as from lawful things, and not to use these last out of reverence for Him, Who has permitted us to use them because of our weakness. And so if even those who, faithfully offering tithes of their fruits, are obedient to the more ancient precepts of the Lord, cannot yet climb the heights of the gospel, you can see very clearly how far short of it those fall who do not even do this. For how can those men be partakers of the grace of the gospel who disregard the fulfilment even of the lighter commands of the law, to the easy character of which the weighty words of the giver of the law bear testimony, as a curse is actually invoked on those who do not fulfil them; for it says: Cursed is everyone that does not continue in all things that are written in the book of the law to do them. Deuteronomy 27:26 But here on account of the superiority and excellence of the commandments it is said: He that can receive it, let him receive it. Matthew 19:12 There the forcible compulsion of the lawgiver shows the easy character of the precepts; for he says: I call heaven and earth to record against you this day, that if you do not keep the commandments of the Lord your God you shall perish from off the face of the earth. Deuteronomy 4:26 Here the grandeur of sublime commands is shown by the very fact that He does not order, but exhorts, saying: if you will be perfect go and do this or that. There Moses lays a burden that cannot be refused on those who are unwilling: here Paul meets with counsels those who are willing and eager for perfection. For that was not to be enjoined as a general charge, nor to be required, if I may so say, as a regular rule from all, which could not be secured by all, owing to its wonderful and lofty nature; but by counsels all are rather stimulated to grace, that those who are great may deservedly be crowned by the perfection of their virtues, while those who are small, and not able to come up to the measure of the stature of the fullness of Christ, Ephesians 4:13 although they seem to be lost to sight and hidden as it were by the brightness of larger stars, may yet be free from the darkness of the curses which are in the law, and not adjudged to suffer present evils or visited with eternal punishment. Christ therefore does not constrain anyone, by the compulsion of a command, to those lofty heights of goodness, but stimulates them by the power of free will, and urges them on by wise counsels and the desire of perfection. For where there is a command, there is duty, and consequently punishment. But those who keep those things to which they are driven by the severity of the law established escape the punishment with which they were threatened, instead of obtaining rewards and a recompense.

How the grace of the gospel supports the weak so that they can obtain pardon, just as it secures the kingdom of God for the perfect.

How the grace of the gospel supports the weak so that they can obtain pardon, as it secures to the perfect the kingdom of God.

And just as the word of the gospel lifts the strong to sublime and lofty heights, so it does not allow the weak to be dragged down to the depths, for it secures the fullness of blessing for the perfect and brings pardon to those who are overcome through weakness. For the law placed those who fulfilled its commands in a kind of middle state between what they deserved in either case, separating them from the condemnation due to transgressors while also keeping them away from the glory of the perfect. But you can see how wretched and miserable this is by comparing it to the state of this present life, in which it is considered a very poor thing for a man to sweat and labor only to avoid being regarded as guilty among good men, and not also to be esteemed rich and honorable and renowned.

And as the word of the gospel raises those that are strong to sublime and lofty heights, so it suffers not the weak to be dragged down to the depths, for it secures to the perfect the fullness of blessing, and brings to those who are overcome through weakness pardon. For the law placed those who fulfilled its commands in a sort of middle state between what they deserved in either case, severing them from the condemnation due to transgressors, as it also kept them away from the glory of the perfect. But how wretched and miserable this is, you can see from comparing the state of this present life, in which it is considered a very poor thing for a man to sweat and labour only to avoid being regarded as guilty among good men, not also to be esteemed rich and honourable and renowned.

How it lies in our own power to choose whether to remain under the grace of the gospel or under the terror of the law.

How it lies in our own power to choose whether to remain under the grace of the gospel or under the terror of the law.

Therefore it lies in our own power today whether we choose to live under the grace of the gospel or under the terrors of the law. Each person must incline to one side or the other according to the character of his actions, because either the grace of Christ welcomes those who go beyond the law, or else the law keeps its hold over the weaker ones as those who are its debtors and within its grasp. A person who is guilty with regard to the precepts of the law will never be able to attain the perfection of the gospel, even if he idly boasts that he is a Christian and freed by the Lord's grace. We must consider as still under the law not only the person who refuses to fulfill what the law requires, but also the person who is satisfied with merely observing what the law commands and who never brings forth fruits worthy of his calling and the grace of Christ. In the gospel it is not said, "You shall offer to the Lord your God your tithes and firstfruits," but rather, "Go and sell all that you have and give to the poor, and come follow me." There, because of the grandeur of perfection, even the very short space of an hour in which to bury his father is not granted to the disciple who requests it, as the duties of human charity are outweighed by the virtue of divine love.

Wherefore it lies today in our own power whether we choose to live under the grace of the gospel or under the terrors of the law: for each man must incline to one side or the other in accordance with the character of his actions, for either the grace of Christ welcomes those who go beyond the law, or else the law keeps its hold over the weaker ones as those who are its debtors and within its clutches. For one who is guilty as regards the precepts of the law will never be able to attain to the perfection of the gospel, even though he idly boasts that he is a Christian and freed by the Lord's grace: for we must not only regard as still under the law the man who refuses to fulfil what the law enjoins, but the man as well who is satisfied with the mere observance of what the law commands, and who never brings forth fruits worthy of his vocation and the grace of Christ, where it is not said: You shall offer to the Lord your God your tithes and firstfruits; but: Go and sell all that you have and give to the poor, and come follow Me; where, owing to the grandeur of perfection, to the request of the disciple there is not granted even the very short space of an hour in which to bury his father, as the offices of human charity are outweighed by the virtue of Divine love.

How Theonas urged his wife to also make her renunciation.

How Theonas exhorted his wife that she too should make her renunciation.

When the blessed Theonas heard this, he was filled with an overwhelming desire for the perfection of the gospel. He committed the seed of the word, which he had received in a fruitful heart, to the deep and broken furrows of his heart, like plowed ground. He was greatly humbled and troubled in conscience because the old man had said not only that he had failed to reach the perfection of the gospel, but also that he had barely fulfilled the commands of the law. Although he was accustomed to giving a tenth of his produce as alms every year, he grieved that he had never even heard of the law of the firstfruits. And even if he had fulfilled this requirement in the same way, he humbly admitted that he would still, in the old man's judgment, have been very far from the perfection of the gospel. So he returned home sorrowful and filled with that sorrow which works repentance unto salvation, and by his own will and resolve turned all his wife's care and anxious thoughts toward salvation. He began to stir her up with the same eager desire that had inflamed him, using similar exhortations and urging her with tears day and night that together they might serve God in holiness and chastity. He told her that their conversion to a better life should not be delayed, because a vain hope in their youth would be no defense against the certainty of sudden death, which takes away boys and youths and young people just as it does the elderly.

And when he had heard this the blessed Theonas was fired with an uncontrollable desire for the perfection of the gospel, and, committed, as it were, the seed of the word, which he had received in a fruitful heart, to the deep and broken furrows of his bosom, as he was greatly humiliated and conscience-stricken because the old man had said not only that he had failed to attain to the perfection of the gospel, but also that he had scarcely fulfilled the commands of the law; since though he was accustomed every year to pay the tithes of his fruits as alms, yet he mourned that he had never even heard of the law of the firstfruits; and even if he had in the same way fulfilled this, he humbly confessed that still he would in the old man's view have been very far from the perfection of the gospel. And so he returned home sad and filled with that sorrow which works repentance unto salvation, 2 Corinthians 7:10 and of his own will and determination turns all his wife's care and anxiety of mind towards salvation; and began to stir her up to the same eager desire with which he himself had been inflamed, with the same sort of exhortations, and with tears day and night to urge her that together they might serve God in sanctity and chastity, telling her that their conversion to a better life ought not to be deferred because a vain hope in their youth would be no argument against the inevitableness of a sudden death, which carries off boys and youths and young persons equally with old men.

How he fled to a monastery when his wife would not consent.

How he fled to a monastery when his wife would not consent.

When his wife remained unyielding and would not consent, despite his constant entreaties of this kind, she said that since she was in the flower of her age, she could not do without her husband's companionship entirely. Moreover, if he deserted her and she fell into sin, the guilt would belong to him for breaking the bonds of marriage. To this he responded by arguing at length about the human condition—that being so weak and uncertain, it would be dangerous for it to remain entangled any longer with fleshly desires and deeds. He added that it was wrong for anyone to cut himself off from a virtue to which he had learned he must cling by every means, and that it was more dangerous to reject goodness once discovered than to fail to love it before discovering it. Furthermore, he was already guilty of a fall if, having discovered such great and heavenly blessings, he preferred earthly and base ones. He continued that the greatness of perfection was available to every age and both sexes, and that all members of the Church were urged to climb to the heights of heavenly goodness, as the Apostle said: So run that you may obtain. Nor should those who were ready and eager for it hold back because of slow and sluggish people, since it is better for the lazy to be urged on by those running ahead than for those doing their best to be hindered by the slothful. He had decided and made up his mind to renounce the world and to die to the world so that he might live to God. If he could not attain this happiness—namely, to pass with his wife into union with Christ—he would rather be saved even with the loss of one member and enter the kingdom of heaven maimed than be condemned with his body whole. He also added and spoke as follows: If Moses allowed wives to be divorced because of the hardness of people's hearts, why should Christ not permit this for the sake of chastity? This is especially so since the same Lord, among other affections—for fathers and mothers and children, all of whom both the law and He Himself commanded to be honored with due regard—decreed for His name's sake and for the desire of perfection that they should not simply be disregarded but actually hated. To these He also added wives, saying: And everyone that has left house, or brethren or sisters or father or mother or wife or children for My name's sake, shall receive a hundredfold and shall inherit eternal life. So far is He from allowing anything to stand against the perfection He is proclaiming that He actually commands that the ties to father and mother be broken and disregarded out of love for Him, even though according to the Apostle this is the first commandment with promise: Honor your father and your mother, which is the first commandment with promise, that it may be well with you and that your days may be long upon earth. Just as the gospel condemns those who break the chains of marriage where there has been no adultery, so it clearly promises a reward of a hundredfold to those who have cast off the fleshly yoke out of love for Christ and the desire for chastity. Therefore, if you can be persuaded to listen to reason and turn with me to this most desirable choice—that we should together serve the Lord and escape the pains of hell—I will not refuse the affection of marriage; indeed, I will embrace it with even greater love. For I acknowledge and honor my helpmeet assigned to me by the word of the Lord, and I do not refuse to be joined to her in an unbroken bond of love in Christ, nor do I separate from myself what the Lord joined to me by the law of the original creation, if only you yourself will be what your Maker intended you to be. But if you will not be a helpmeet, and instead prefer to make yourself a deceiver and an aid not to me but to the adversary, and imagine that the sacrament of marriage was given to you so that you might deprive yourself of this salvation offered to you and also hold me back from following the Savior as a disciple, then I will resolutely take hold of the words spoken by the lips of Abbot John, or rather by Christ Himself, so that no fleshly affection can tear me away from spiritual blessings, for He says: He that hates not father and mother and children and brothers and sisters and wife and lands, yes and his own soul also, cannot be My disciple. When the woman's resolve was unmoved by these and similar words and she persisted in the same stubborn hardness, the blessed Theonas said: If I cannot drag you away from death, neither shall you separate me from Christ. It is safer for me to be divorced from a human being than from God. And so with God's grace he immediately put his purpose into action and did not let the fervor of his desire grow cold through any delay. He at once stripped himself of all his worldly possessions and fled to a monastery. There in a very short time he became so renowned for the splendor of his holiness and humility that when John of blessed memory departed this life to the Lord, and the holy Elias, a man who was no less great than his predecessor, had likewise died, Theonas was chosen by everyone's judgment as the third to succeed them in the administration of almsgiving.

And when his wife was hard and would not consent to him as he constantly persisted with entreaties of this kind, but said that as she was in the flower of her age she could not altogether do without the solace of her husband, and further that supposing she was deserted by him and fell into sin, the guilt would rather be his who had broken the bonds of wedlock: to this he, when he had for a long while urged the condition of human nature (which being so weak and uncertain, it would be dangerous for it to be any longer mixed up with carnal desires and works), added the assertion that it was not right for anyone to cut himself off from that virtue to which he had learned that he ought by all means to cleave, and that it was more dangerous to disregard goodness when discovered, than to fail to love it before it was discovered; further that he was already involved in the guilt of a fall if when he had discovered such grand and heavenly blessings he had preferred earthly and mean ones. Further that the grandeur of perfection was open to every age and either sex, and that all the members of the Church were urged to scale the heights of heavenly goodness when the Apostle said: So run that you may obtain; 1 Corinthians 9:24 nor should those who were ready and eager for it hang back because of the delays of the slow and dawdlers, as it is better for the sluggards to be urged on by those running before than for those who are doing their best to be hampered by the slothful. Further that he had determined and made up his mind to renounce the world and to die to the world that he might live to God, and that if he could not attain this happiness; viz., to pass with his wife into union with Christ, he would rather be saved even with the loss of one member, and enter into the kingdom of heaven as one maimed rather than be condemned with his body whole. But he also added and spoke as follows: If Moses suffered wives to be divorced for the hardness of their hearts, why should not Christ allow this for the desire of chastity, especially when the same Lord among those other affections; viz., for fathers and mothers and children (all due regard to which not only the law but He Himself also charged to be shown, yet for His name's sake and for the desire of perfection He decreed that they should not simply be disregarded but actually hated)– to these, I say, He joined also the mention of wives, saying: And everyone that has left house, or brethren or sisters or father or mother or wife or children for My name's sake, shall receive an hundredfold and shall inherit eternal life. Matthew 19:29 So far then is He from allowing anything to be set against that perfection which He is proclaiming, that He actually enjoins that the ties to father and mother should be broken and disregarded out of love for Him, though according to the Apostle it is the first commandment with promise; viz., Honour your father and your mother, which is the first commandment with promise, that it may be well with you and that your days may be long upon earth. Ephesians 6:2-3 And as the word of the gospel condemns those who break the chains of matrimony where there has been no sin of adultery, so it clearly promises a reward of an hundredfold to those who have cast off a carnal yoke out of love for Christ and the desire for chastity. Wherefore if it can be brought about that you may listen to reason and be turned together with me to this most desirable choice; viz., that we should together serve the Lord and escape the pains of hell, I will not refuse the affection of marriage, nay I will embrace it with a still greater love. For I acknowledge and honour my helpmeet assigned to me by the word of the Lord, and I do not refuse to be joined to her in an unbroken tie of love in Christ, nor do I separate from me what the Lord joined to me by the law of the original condition, Genesis 2:18 if only you yourself will be what your Maker meant you to be. But if you will not be a helpmeet, but prefer to make yourself a deceiver and an assistance not to me but to the adversary, and fancy that the sacrament of matrimony was granted to you for this reason that you may deprive yourself of this salvation which is offered to you, and also hold me back from following the Saviour as a disciple, then I will resolutely lay hold on the words which were uttered by the lips of Abbot John, or rather of Christ Himself, so that no carnal affection may be able to tear me away from spiritual blessings, for He says: He that hates not father and mother and children and brothers and sisters and wife and lands, yea and his own soul also, cannot be My disciple. Luke 14:26 When then by these and such like words the woman's purpose was not moved and she persisted in the same obstinate hardness, If, said the blessed Theonas, I cannot drag you away from death, neither shall you separate me from Christ: but it is safer for me to be divorced from a human person than from God. And so by the aid of God's grace he at once set about the execution of his purpose and suffered not the ardour of his desire to grow cool through any delay. For at once he stripped himself of all his worldly goods, and fled to a monastery, where in a very short time he was so famous for the splendour of his sanctity and humility that when John of blessed memory departed this life to the Lord, and the holy Elias, a man who was no less great than his predecessor, had likewise died, Theonas was chosen by the judgment of all as the third to succeed them in the administration of the almsgiving.

An explanation so that we do not appear to recommend separation from wives.

An explanation that we may not appear to recommend separation from wives.

But no one should think that we have made this up in order to encourage divorce, since we not only do not condemn marriage in any way, but also, following the words of the Apostle, say: Marriage is honourable in all, and the bed undefiled, Hebrews 13:4. Rather, our purpose was to faithfully show the reader the origin of the conversion by which this great man was dedicated to God. And I ask the reader kindly to recognize that, whether he approves of this or not, I am in either case free from blame, and to give the praise or blame for this act to its actual author. As for me, since I have not put forward my own opinion on this matter, but have simply narrated the historical facts, it is fair that just as I claim no praise from those who approve of what was done, so I should not be attacked by the hatred of those who disapprove of it. Let every person therefore, as we said, have his own opinion on the matter. But I advise him to restrain his criticism in considering it, lest he come to think that he is more just and holy than the Divine judgment, which conferred upon him (namely, Theonas) even the signs of Apostolic virtue, not to mention the opinion of such great fathers by whom it is clear that his action was not only not blamed, but even so highly praised that in the election to the office of almoner they preferred him to splendid and most excellent men. And I believe that the judgment of so many spiritual men, uttered with God as its author, was not wrong, since it was, as was said above, confirmed by such wonderful signs.

But let no one imagine that we have invented this for the sake of encouraging divorce, as we not only in no way condemn marriage, but also, following the words of the Apostle, say: Marriage is honourable in all, and the bed undefiled, Hebrews 13:4 but it was in order faithfully to show the reader the origin of the conversion by which this great man was dedicated to God. And I ask the reader kindly, to allow that, whether he likes this or no, in either case I am free from blame, and to give the praise or blame for this act to its real author. But as for me, as I have not put forward an opinion of my own on this matter, but have given a simple narration of the history of the facts, it is fair that as I claim no praise from those who approve of what was done, so I should not be attacked by the hatred of those who disapprove of it. Let every man therefore, as we said, have his own opinion on the matter. But I advise him to restrain his censure in considering it, lest he come to fancy that he is more just and holy than the Divine judgment, whereby the signs even of Apostolic virtue were conferred upon him (viz., Theonas), not to mention the opinion of such great fathers by whom it is clear that his action was not only not blamed, but even so far praised that in the election to the office of almoner they preferred him to splendid and most excellent men. And I fancy that the judgment of so many spiritual men, uttered with God as its author, was not wrong, as it was, as was said above, confirmed by such wonderful signs.

An inquiry into why in Egypt they do not fast during all fifty days of Easter, nor do they bend their knees in prayer.

An inquiry why in Egypt they do not fast during all the fifty days (of Easter) nor bend their knees in prayer.

When Abbot Theonas came to visit us in our cell during Eastertide after evening prayer was over, we sat on the ground for a little while and began carefully to consider why they were so very careful that no one during the entire fifty days should either bend his knees in prayer or dare to fast until the ninth hour. We inquired all the more earnestly because we had never seen this custom so carefully observed in the monasteries of Syria.

But it is now time to follow out the plan of the promised discourse. So then when Abbot Theonas had come to visit us in our cell during Eastertide after Evensong was over we sat for a little while on the ground and began diligently to consider why they were so very careful that no one should during the whole fifty days either bend his knees in prayer or venture to fast till the ninth hour, and we made our inquiry the more earnestly because we had never seen this custom so carefully observed in the monasteries of Syria.

The answer concerning the nature of things that are good, bad, and indifferent.

The answer on the nature of things good, bad, and indifferent.

Abbot Theonas began his reply as follows. Even when we cannot see the reason for something, it is right for us to yield to the authority of the fathers and to the custom of our predecessors that has been passed down through so many years to our own time. We should observe it, as it has been handed down from ancient times, with constant care and reverence. But since you want to know the reasons and basis for this, I will tell you briefly what we have heard handed down by our elders on this subject. Before we present the authority of Holy Scripture, let us first say a little about the nature and character of fasting, so that afterward the authority of Holy Scripture may support our words. Divine Wisdom has shown in Ecclesiastes that for everything—for all things happy or for those considered unfortunate and unhappy—there is a right time, saying: "For all things there is a time, and a time for everything under the heaven. A time to bring forth and a time to die; a time to plant and a time to pull down what is planted; a time to kill and a time to heal; a time to destroy and a time to build; a time to weep and a time to laugh; a time to mourn and a time to dance; a time to cast away stones and a time to gather stones; a time to embrace and a time to refrain from embracing; a time to get and a time to lose; a time to keep and a time to send away; a time to scatter and a time to collect; a time to be silent and a time to speak; a time to love and a time to hate; a time for war and a time for peace." And later it says: "For there is a time for everything and for every deed." Therefore it does not say that any of these things is always good, but only that each is good when done appropriately and at the right time. So these very things, which at one time turn out well when done at the right moment, are found to be useless or harmful if attempted at the wrong or unsuitable time. This applies to everything except those things which are good or bad by their own nature and which can never become their opposite—for example, justice, prudence, fortitude, temperance, and the other virtues, or on the other hand, those vices whose character cannot possibly be altered or fall under the opposite category. But those things that can sometimes turn out either way—so that depending on the character of those who use them, they are found to be either good or bad—these we consider to be not absolutely useful or harmful in their own natures, but only according to the intention of the doer and the appropriateness of the time.

To this Abbot Theonas thus began his reply. It is indeed right for us, even when we cannot see the reason, to yield to the authority of the fathers and to a custom of our predecessors that has been continued through so many years down to our own time, and to observe it, as handed down from antiquity, with constant care and reverence. But since you want to know the reasons and grounds for this, receive in few words what we have heard as handed down by our Elders on this subject. But before we bring forward the authority of Holy Scripture, we will, if you please, say a little about the nature and character of the fast, that afterwards the authority of Holy Scripture may support our words. The Divine Wisdom has pointed out in Ecclesiastes that for everything, i.e., for all things happy or those which are considered unfortunate and unhappy, there is a right time: saying: For all things there is a time, and a time for everything under the heaven. A time to bring forth and a time to die; a time to plant and a time to pull down what is planted; a time to kill and a time to heal; a time to destroy and a time to build; a time to weep and a time to laugh; a time to mourn and a time to dance; a time to cast away stones and a time to gather stones; a time to embrace and a time to refrain from embracing; a time to get and a time to lose; a time to keep and a time to send away; a time to scatter and a time to collect; a time to be silent and a time to speak; a time to love and a time to hate; a time for war and a time for peace; and below: For there is a time, it says, for everything and for every deed. None therefore of these things does it lay down as always good, but only when any of them are fittingly done and at the right time, so that these very things which at one time, when done at the right moment, turn out well, if they are ventured on at a wrong or unsuitable time, are found to be useless or harmful; only excepting those things which are in their own nature good or bad, and which cannot ever be made the opposite, as, e.g., justice, prudence, fortitude, temperance and the rest of the virtues, or on the other hand, those faults, the description of which cannot possibly be altered or fall under the other head. But those things which can sometimes turn out with either result, so that, in accordance with the character of those who use them, they are found to be either good or bad, these we consider to be not absolutely in their own natures useful or injurious, but only so in accordance with the mind of the doer, and the suitableness of the time.

What constitutes good fasting.

What kind of good fasting is.

Therefore we must now examine what we should understand about the nature of fasting—whether we should consider it good in the same way as justice, prudence, fortitude, and temperance, which cannot possibly become anything else, or whether it is something indifferent that is sometimes useful when practiced and may sometimes be omitted without condemnation, and which is sometimes wrong to do and sometimes praiseworthy to omit. For if we consider fasting to be included in that list of virtues, so that abstaining from food is placed among those things that are good in themselves, then certainly eating food would be bad and wrong. For whatever is the opposite of something that is good by its own nature must certainly be considered bad by its own nature. But the authority of Holy Scripture does not permit us to establish this. For if we fast with such thoughts and intentions, thinking that we fall into sin by eating food, we shall not only gain no benefit from our abstinence but shall actually incur serious guilt and fall into the sin of impiety, as the Apostle says: "Abstaining from meats which God has created to be received with thanksgiving by the faithful and those who know the truth. For every creature of God is good, and nothing to be refused if it is partaken of with thanksgiving." "For if a man thinks that a thing is common, to him it is common." And therefore we never read that anyone is condemned simply for eating food, but only when something was connected with it or followed afterward, for which he deserved condemnation.

Wherefore we must now inquire what we ought to hold about the state of fasting, whether we meant that it was good in the same sort of way as justice, prudence, fortitude and temperance, which cannot possibly be made anything else, or whether it is something indifferent which sometimes is useful when done, and may be sometimes omitted without condemnation; and which sometimes it is wrong to do, and sometimes laudable to omit. For if we hold fasting to be included in that list of virtues, so that abstinence from food is placed among those things which are good in themselves, then certainly the partaking of food will be bad and wrong. For whatever is the opposite of that which is in its own nature good, must certainly be held to be in its own nature bad. But this the authority of Holy Scripture does not allow to us to lay down. For if we fast with such thoughts and intentions, so as to think that we fall into sin by taking food, we shall not only gain no advantage by our abstinence but shall actually contract grievous guilt and fall into the sin of impiety, as the Apostle says: Abstaining from meats which God has created to be received with thanksgiving by the faithful and those who know the truth. For every creature of God is good, and nothing to be refused if it is partaken of with thanksgiving. For if a man thinks that a thing is common, to him it is common. And therefore we never read that anyone is condemned simply for taking food, but only when something was joined with it or followed afterwards, for which he deserved condemnation.

How fasting is not good in its own nature.

How fasting is not good in its own nature.

That fasting is something morally neutral is very clearly demonstrated by this fact: just as observing it brings justification, so breaking it does not bring condemnation—unless perhaps it is the transgression of a command, rather than eating food, that brings punishment. But in the case of something that is good by its own nature (physis), there should be no time when we can do without it, because if we stop practicing it, anyone who neglects it will certainly fall into harm. On the other hand, no time is appropriate for something that is bad by its own nature, because what is harmful cannot help but cause harm if we indulge in it, and it can never become praiseworthy. Furthermore, it is clear that those things for which we see specific conditions and times appointed, and which make us holy when we observe them but do not corrupt us when we neglect them, are morally neutral things. Examples include marriage, farming, wealth, withdrawing into the desert, keeping vigils, reading and meditating on Holy Scripture, and fasting itself, which is where our discussion began. Divine commands and the authority of Holy Scripture have decreed that none of these things should be pursued so constantly or observed so continually that it would be wrong to interrupt them for a time. For anything that is absolutely commanded brings death if it is not fulfilled, but whatever things we are urged to do rather than commanded to do are useful when done but bring no punishment when left undone. Therefore, concerning all or some of these things, our predecessors commanded us either to do them with careful consideration or to observe them with attention to the reason, place, manner, and time. This is because if any of them are done appropriately, they are fitting and beneficial, but if done inappropriately, they become foolish and harmful. If, when a brother arrives—in whose person we ought to refresh Christ with hospitality and welcome him with the warmest kindness—a man should choose to observe a strict fast, would he not be guilty of rudeness rather than gain praise or reward for devotion? Or if, when the body's weakness or failure requires strength to be restored by eating food, a man will not consent to relax the severity of his abstinence, should he not be regarded as a cruel murderer of his own body rather than as someone careful for his salvation? Likewise, when a festival season permits suitable enjoyment of food and a necessarily generous meal, if a man stubbornly clings to strict observance of a fast, he must be considered not so much religious as crude and unreasonable. But these things will also be found harmful to those men who seek human praise through their fasting and gain a reputation for holiness through a foolish display of paleness. The Gospel says that they have already received their reward in this life, and the Lord denounces their fasting through the prophet. In their voice the Lord first poses an objection to himself, saying: "Why have we fasted and you have not noticed? Why have we humbled our souls and you have not known it?" Then he immediately answers and explains the reasons why they did not deserve to be heard: "Behold," he says, "on the days of your fast you pursue your own will and you demand payment from all your debtors. Behold, you fast for quarrels and strife, and you strike wickedly with your fist. Do not fast as you have done until this day, to make your cry heard on high. Is this the kind of fast I have chosen, for a man to afflict his soul for a day? Is it this, to bow down his head like a reed and to spread out sackcloth and ashes? Will you call this a fast and a day acceptable to the Lord?" Then he proceeds to teach how the abstinence of one who fasts may become acceptable, and clearly establishes that fasting cannot be good by itself alone, but only when it has the following reasons that are added: "Is not this," he says, "the fast that I have chosen? Loose the bonds of wickedness, undo the burdens that oppress, let those who are broken go free, and break every yoke. Share your bread with the hungry, and bring the needy and the homeless into your house. When you see someone naked, clothe him, and do not despise your own flesh. Then your light will break forth like the morning and your healing will quickly arise, and your righteousness will go before your face and the glory of the Lord will gather you up. Then you will call, and the Lord will hear; you will cry out, and he will say, 'Here I am.'" You see, then, that fasting is certainly not considered by the Lord as something good by its own nature, because it becomes good and pleasing to God not by itself but through other works. And depending on the circumstances, it may be regarded as not merely useless but actually hateful, as the Lord says: "When they fast, I will not hear their prayers."

And so that it is a thing indifferent is very clearly shown from this also; viz., because as it brings justification when observed, so it does not bring condemnation when it is broken in upon; unless perhaps the transgression of a command rather than the partaking of food brings punishment. But in the case of a thing that is good in its own nature, no time should be without it, in such a way as that a man may do without it, for if it ceases, the man who is careless about it is sure to fall into mischief. Nor again is any time given for what is bad in its own nature, because what is hurtful cannot help hurting, if it is indulged in, nor can it ever be made of a praiseworthy character. And further it is clear that these things, for which we see conditions and times appointed, and which sanctify, when observed without corrupting us when they are neglected, are things indifferent, as, e.g., marriage, agriculture, riches, retirement into the desert, vigils, reading and meditation on Holy Scripture and fasting itself, from which our discussion took its rise. All of which things the Divine precepts and the authority of Holy Scripture decreed should not be so incessantly aimed at, or so constantly observed, as for it to be wrong for them to be for a time intermitted. For anything that is absolutely commanded brings death if it be not fulfilled: but whatever things we are urged to rather than commanded, when done are useful, when left undone bring no punishment. And therefore in the case of all or some of these things our predecessors commanded us either to do them with consideration, or to observe them carefully with regard to the reason, place, manner, and time, because if any of them are done suitably, it is fit and convenient, but if incongruously, then it becomes foolish and hurtful. And if at the coming of a brother in whose person he ought to refresh Christ with courtesy and to embrace him with a most kindly welcome, a man should choose to observe a strict fast, would he not rather be guilty of incivility than gain the praise or reward of devoutness? Or if when the failure or weakness of the flesh requires the strength to be restored by the partaking of food, a man will not consent to relax the rigour of his abstinence, is he not to be regarded as a cruel murderer of his own body rather than as one who is careful for his salvation? So too when a festival season permits a suitable indulgence in food and a necessarily liberal repast, if a man will resolutely cling to the strict observance of a fast he must be considered as not religious so much as boorish and unreasonable. But to those men also will these things be found bad, who are on the lookout for the praises of men by their fasts, and by a foolish show of paleness gain credit for sanctity, of whom the word of the Gospel tells us that they have received their reward in this life, and whose fast the Lord execrates by the prophet. In whose person he first objected to himself and said: Wherefore have we fasted and You have not regarded: wherefore have we humbled our souls, and You have not known it? and then at once he answered and explained the reasons why they did not deserve to be heard: Behold, he says, in the days of your fast your own will is found and you exact of all your debtors. Behold you fast for debates and strife, and strike with the fist wickedly. Do not fast as you have done unto this day, to make your cry to be heard on high. Is this such a fast as I have chosen, for a man to afflict his soul for a day? Is it this, to wind his head about like a circle, and to spread sackcloth and ashes? Will you call this a fast and a day acceptable to the Lord? Then he proceeds to teach how the abstinence of one who fasts may become acceptable, and clearly lays down that fasting cannot be good of itself alone, but only when it has the following reasons which are added: Is not this, he says, the fast that I have chosen? Loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal your bread to the hungry, and bring the needy and the harbourless into your house: and when you shall see one naked cover him, and despise not your own flesh. Then shall your light break forth as the morning and your health shall speedily arise, and your righteousness shall go before your face and the glory of the Lord shall gather you up. Then shall you call, and the Lord shall hear: you shall cry, and He shall say, Here am I. Isaiah 58:3-9 You see then that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and well-pleasing to God not by itself but by other works, and again from the surrounding circumstances it may be regarded as not merely vain but actually hateful, as the Lord says: When they fast I will not hear their prayers. Jeremiah 14:12

How something that is good by its own nature ought not to be done for the sake of some lesser good.

How a thing that is good in its own nature ought not to be done for the sake of some lesser good.

We should not practice compassion, patience, and love, and the other virtues mentioned above—which are good in their own nature—for the sake of fasting. Rather, we should fast for the sake of these virtues. Our goal must be to gain those virtues that are truly good through fasting, not to practice those virtues simply to achieve fasting as an end in itself. The affliction of the flesh is useful for this purpose, and the remedy of abstinence must be used for this reason: so that through it we may succeed in attaining love, in which there is unchanging goodness that continues at all times without exception. Medicine, the goldsmith's craft, and the systems of other arts in this world are not practiced for the sake of the tools that belong to each particular work. Rather, the tools are prepared for the practice of the art itself. Just as these tools are useful to those who understand them, they are useless to those who are ignorant of the system of the art in question. And just as they greatly help those who rely on them to do their work, they cannot be of the smallest use to those who do not know what purpose they were made for and are content simply to possess them, because such people make their entire value consist in merely having them rather than in performing the work. Therefore, that which is best in its own nature is the thing for which indifferent things are done, but the very highest good is done not for the sake of anything else but because of its own intrinsic goodness.

For we ought not to practise pity, patience and love, and the precepts of the virtues mentioned above, wherein there is what is good in its own nature, for the sake of fasting, but rather fasting for the sake of them. For our endeavour must be that those virtues which are really good may be gained by fasting, not that the practice of those virtues may lead to fasting as its end. For this then the affliction of the flesh is useful, for this the remedy of abstinence must be employed; viz., that by it we may succeed in attaining to love, wherein there is what is good without change, and continually with no exception of time. For medicines, and the goldsmith's art, and the systems of other arts which there are in this world are not employed for the sake of the instruments which belong to the particular work; but rather the implements are prepared for the practice of the art. And as they are useful for those who understand them, so they are useless to those who are ignorant of the system of the art in question; and as they are a great help to those who rely on their aid for doing their work, so they cannot be of the smallest use to those who do not know for what purpose they were made, and are contented simply with the possession of them; because they make all their value consist in the mere having of them, and not in the performance of work. That then is in its own nature the best thing, for the sake of which things indifferent are done, but the very chiefest good is done not for the sake of anything else but because of its own intrinsic goodness.

How what is good by its own nature can be distinguished from other things that are good.

How what is good in its own nature can be distinguished from other things that are good.

And this may be distinguished from those other things which we have termed indifferent in these ways: if a thing is good in itself and not by reason of something else; if it is useful for its own sake and not for the sake of something else; if it is unchangeably and at all times good, and always keeps its character and can never become anything different; if its removal or cessation cannot fail to produce the greatest harm; if that which is its opposite is in the same way evil in its own nature and can never be turned into anything good. And these descriptions by which the nature of things that are good in themselves can be distinguished cannot possibly be applied to fasting, for it is not good of itself, nor useful for its own sake, because it is wisely used for acquiring purity of heart and body, so that the pricks of the flesh being dulled, the soul may be pacified and reconciled to its Creator. Nor is it unchangeably and at all times good, because often we are not injured by its interruption, and indeed sometimes if it is unreasonably practiced it becomes injurious. Nor is that which seems its opposite evil in its own nature—that is, the partaking of food, which is naturally agreeable and which cannot be regarded as evil unless intemperance and luxury or some other faults are the result. For not that which enters into the mouth defiles a man, but that which comes out of the mouth, that defiles a man. And so a man disparages what is good in its own nature and does not treat it properly or without sin if he does it not for its own sake but for the sake of something else, for everything else should be done for the sake of it, but it should be sought for its own sake alone.

And this may be distinguished from those other things which we have termed indifferent, in these ways: if a thing is good in itself and not by reason of something else: if it is useful for its own sake, and not for the sake of something else: if it is unchangeably and at all times good, and always keeps its character and can never become anything different: if its removal or cessation cannot fail to produce the greatest harm: if that which is its opposite is in the same way evil in its own nature, and can never be turned into anything good. And these descriptions by which the nature of things that are good in themselves can be distinguished, cannot possibly be applied to fasting, for it is not good of itself, nor useful for its own sake because it is wisely used for the acquisition of purity of heart and body, that the pricks of the flesh being dulled the soul may be pacified and reconciled to its Creator, nor is it unchangeably and at all times good, because often we are not injured by its intermission, and indeed sometimes if it is unreasonably practised it becomes injurious. Nor is that which seems its opposite evil in its own nature, i.e., the partaking of food, which is naturally agreeable, which cannot be regarded as evil, unless intemperance and luxury or some other faults are the result; For not that which enters into the mouth, defiles a man, but that which comes out of the mouth, that defiles a man. Matthew 15:11 And so a man disparages what is good in its own nature, and does not treat it properly or without sin, if he does it not for its own sake but for the sake of something else, for everything else should be done for the sake of it, but it should be sought for its own sake alone.

On the Reason for Fasting and Its Value.

Of the reason for fasting and its value.

So then let us constantly remember this description of the character of fasting, and always aim at it with all the powers of the soul, in such a way that we recognize it is only suitable for us if we preserve regard for its proper time, character, and degree. We should not set the ultimate end of our hope upon it, but rather use it as a means by which we may succeed in attaining purity of heart and apostolic love. Therefore from this it is clear that fasting, for which not only are there special seasons appointed when it should be practiced or relaxed, but also conditions and rules laid down, is not good in its own nature, but is something indifferent. But those things which are either commanded as good by the authority of a precept, or are forbidden as bad, are never subject to any exceptions of time in such a way that sometimes we should do what is forbidden or omit what is commanded. For there is no limit set to justice, patience, soberness, modesty, love, nor on the other hand is a license ever granted for injustice, impatience, wrath, immodesty, envy, and pride.

So then let us constantly remember this description of the character of fasting, and always aim at it with all the powers of the soul, in such a way as to recognize that then only is it suitable for us if in it we preserve regard for time, its character and degree, and this not so as to set the end of our hope upon it, but so that by it we may succeed in attaining to purity of heart and Apostolical love. Therefore from this it is clear that fasting, for which not only are there special seasons appointed at which it should be practised or relaxed, but conditions and rules also laid down, is not good in its own nature, but something indifferent. But those things which are either enjoined as good by the authority of a precept, or are forbidden as bad, are never subject to any exceptions of time in such a way that sometimes we should do what is forbidden or omit what is commanded. For there is no limit set to justice, patience, soberness, modesty, love, nor on the other hand is a licence ever granted for injustice, impatience, wrath, immodesty, envy, and pride.

How fasting is not always suitable.

How fasting is not always suitable.

Since we have introduced these points about the conditions of fasting, it seems appropriate to add the authority of Holy Scripture, which will prove more clearly that fasting neither can nor should always be observed. In the Gospel, when the Pharisees were fasting together with the disciples of John the Baptist, the Apostles were not yet keeping the observance of a fast, since they were friends and companions of the heavenly Bridegroom. The disciples of John, who thought they gained perfect righteousness through their fasts as followers of that great preacher of repentance, complained to the Lord. John had provided a pattern to all the people by his own example, not only refusing the different kinds of food provided for human use, but actually going without even the bread that is common to everyone. They said to the Lord: Why do we and the Pharisees fast often but your disciples do not fast? In His reply, the Lord plainly showed that fasting is not suitable or necessary at all times when any festival season or opportunity for love comes along and permits eating food. He said: Can the children of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then they shall fast (Matthew 9:14-15). Although these words were spoken before the resurrection of His Body, they especially point to the season of Eastertide, during which for forty days after His resurrection He ate with His disciples, and their joy in His daily presence did not allow them to fast.

Wherefore as we have premised this on the conditions of fasting, it seems well to subjoin the authority of Holy Scripture, by which it will be more clearly proved that fasting neither can nor should be always observed. In the Gospel when the Pharisees were fasting together with the disciples of John the Baptist, as the Apostles, as friends and companions of the heavenly Bridegroom, were not yet keeping the observance of a fast, the disciples of John (who thought that they acquired perfect righteousness by their fasts, as they were followers of that grand preacher of repentance who afforded a pattern to all the people by his own example, as he not only refused the different kinds of food which are supplied for man's use, but actually altogether did without eating the bread which is common to all) complained to the Lord and said: Why do we and the Pharisees fast oft but your disciples fast not? to whom the Lord in His reply plainly showed that fasting is not suitable or necessary at all times, when any festival season or opportunity for love intervenes and permits an indulgence in food, saying: Can the children of the bridegroom mourn while the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them; and then shall they fast; Matthew 9:14-15 words which although they were spoken before the resurrection of His Body, yet specially point to the season of Eastertide, in which after His resurrection for forty days He ate with His disciples, and their joy in His daily Presence did not allow them to fast.

A question about why we break the fast throughout the entire season of Easter.

A question why we break the fast all through Eastertide.

Germanus: Why then do we relax the strictness of our fasting in our meals throughout all fifty days, when Christ remained with His disciples for only forty days after His resurrection?

Germanus: Why then do we relax the rigour of our abstinence in our meals all through the fifty days, whereas Christ only remained with His disciples for forty days after His resurrection?

I notice you've provided "The answer." as the paragraph to rewrite, but this appears to be just a section heading or fragment rather than a complete paragraph with content to rewrite.

Could you please provide the actual paragraph text that follows "The answer." so I can rewrite it according to your specifications?

The answer.

Your relevant question deserves to be given the completely true explanation. After the Ascension of our Savior, which occurred on the fortieth day after His Resurrection, the apostles returned from the Mount of Olives, where He had allowed them to see Him as He was returning to the Father, as the book of the Acts of the Apostles also confirms. They entered Jerusalem and are said to have waited ten days for the coming of the Holy Spirit, and when these days were completed on the fiftieth day, they received Him with joy. In this way the number of days for this festival was clearly established, which we read was symbolically foreshadowed in the Old Testament, where after seven weeks were completed, the bread of the firstfruits was commanded to be offered by the priests to the Lord (Deuteronomy 16:9). This was indeed shown to be offered to the Lord through the preaching of the Apostles, which they are said to have delivered to the people on that day—the true bread of the firstfruits, which when brought forth from the teaching of a new doctrine, consecrated the firstfruits of the Jews as a Christian people to the Lord, with five thousand men being filled with the gifts of this food. Therefore these ten days are to be kept with equal solemnity and joy as the previous forty. The tradition concerning this festival, handed down to us by Apostolic men, should be kept with the same uniformity. For this reason on those days they do not bow their knees in prayer, because bending the knees is a sign of penitence and mourning. This is why during these days we observe in all things the same solemnities as on Sunday, on which day our predecessors taught that people ought not to fast or bow the knee, out of reverence for the Lord's Resurrection.

Your pertinent question deserves to be told the perfect true reason. After the Ascension of our Saviour which took place on the fortieth day after His Resurrection, the apostles returned from the Mount of Olives, on which He had suffered them to see Him when He was returning to the Father, as the book of the Acts of the Apostles also testifies, and entered Jerusalem and are said to have waited ten days for the coming of the Holy Ghost, and when these were fulfilled on the fiftieth day they received Him with joy. And thus in this way the number of this festival was clearly made up, which as we read was figuratively foreshadowed also in the Old Testament, where when seven weeks were fulfilled the bread of the firstfruits was ordered to be offered by the priests to the Lord: Deuteronomy 16:9 and this was indeed shown to be offered to the Lord by the preaching of the Apostles which they are said on that day to have addressed to the people; the true bread of the firstfruits, which when produced from the instruction of a new doctrine, consecrated the firstfruits of the Jews as a Christian people to the Lord, five thousand men being filled with the gifts of the food. And therefore these ten days are to be kept with equal solemnity and joy as the previous forty. And the tradition about this festival, transmitted to us by Apostolic men, should be kept with the same uniformity. For therefore on those days they do not bow their knees in prayer, because the bending of the knees is a sign of penitence and mourning. Wherefore also during these days we observe in all things the same solemnities as on Sunday, on which day our predecessors taught that men ought not to fast nor to bow the knee, out of reverence for the Lord's Resurrection.

A question about whether loosening the requirements of fasting might harm bodily chastity.

A question whether the relaxation of the fast is not prejudicial to the chastity of the body.

Germanus: Can the flesh, when drawn in by the unusual luxuries of such a long festival period, fail to produce something harmful from the incentives to sin, even though those incentives have been cut back? Or can the soul, weighed down by consuming unaccustomed meals, fail to weaken the strictness of its rule over its servant, the body? This is especially true in our case, since our mature age can quickly stir our bodily members to rebellion if we dare to eat our usual food in larger amounts, or unfamiliar food more freely than we normally would.

Germanus: Can the flesh, attracted by the unwonted luxuries of so long a festival fail to produce something thorny from the incentives to sin although they have been cut down? Or can the soul weighed down by the consumption of unaccustomed feasts fail to mitigate the rigour of its rule over its servant the body, especially when in our case our mature age can excite our subject members to a speedy revolt, if we venture to take our usual food in larger quantities, or unaccustomed food more freely than usual?

I notice that the paragraph you've provided appears to be incomplete or perhaps a heading rather than a full paragraph with content to rewrite. "The answer on the way to keep control over abstinence" reads like a chapter subtitle or section heading rather than a paragraph containing theological discussion.

Could you please provide the full paragraph text that follows this heading? I'll be happy to rewrite it according to your specifications once I have the complete content to work with.

The answer on the way to keep control over abstinence.

Theonas: If we carefully evaluate everything we do with sound judgment and always consult not other people's opinions but our own conscience regarding the purity of our heart, then that period of refreshment will certainly not interfere with our proper discipline—provided that, as I said, our pure mind impartially considers the right limits of both indulgence and abstinence, and fairly restrains excess in either direction. With genuine discernment we must judge whether rich foods burden our spirit, or whether too much austerity in fasting weighs down the other side—that is, the body—and either depresses or lifts up whichever side we see being lifted up or weighed down. For our Lord wants nothing done for His honor and glory without being balanced by judgment, since the honor of a king loves judgment. Therefore Solomon, the wisest of men, urges us not to let our judgment lean to either side, saying: "Honor God with your righteous labors and offer to Him from the fruits of your righteousness" (Proverbs 3:9). We have living in our conscience an incorruptible and true judge who sometimes, when everyone else is wrong, is the only one not deceived about the state of our purity. So we should preserve with all care and effort a constant purpose in our watchful heart, lest if our discerning judgment goes astray, we might be inflamed with desire for an ill-considered abstinence or enticed by the wish for excessive relaxation, and thus weigh our strength on the scale of an unfair balance. Instead, we should place in one pan of the scale our purity of soul, and in the other our bodily strength, and weigh them both with the true judgment of conscience, so that we do not wrongly tip the scale of fairness to either side—either to undue strictness or to excessive relaxation—because of an overpowering desire for one or the other. Otherwise this will be said to us because of excessive strictness or relaxation: "If you offer rightly but do not divide rightly, have you not sinned?" Those offerings of fasts that we thoughtlessly force out by violently straining our bodies, and imagine that we rightly offer to the Lord—these He condemns, for He loves mercy and judgment, saying: "I the Lord love judgment, but I hate robbery in a burnt offering." Those also who take the main part of their offerings—that is, their duties and actions—to benefit the flesh for their own use, but leave only the remains and a tiny portion for the Lord, these the Divine Word condemns as fraudulent workers: "Cursed is he who does the work of the Lord fraudulently" (Jeremiah 48:10). It is not without reason, then, that the Lord reproves the person who thus deceives himself through unfair considerations, saying: "But vain are the children of men: the children of men are liars upon the balances that they may deceive." Therefore the blessed Apostle warns us to keep hold of the reins of discretion and not to be drawn by excess and swerve to either side, saying: "Your reasonable service" (Romans 12:1). The lawgiver similarly forbids the same thing, saying: "Let the balance be just and the weights equal, the bushel just and the sextarius equal" (Leviticus 19:36), and Solomon also gives a similar opinion on this matter: "Great and small weights and double measures are both unclean before the Lord, and one who uses them shall be hindered in his schemes" (Proverbs 20:10-11). Furthermore, not only in the way we have described, but also in this must we strive not to have unfair weights in our hearts nor double measures in the storehouse of our conscience—that is, not to overwhelm those to whom we preach the word of the Lord with precepts that are too strict and heavier than we ourselves can bear, while we assume that for ourselves those things having to do with the rule of strictness should be softened by a freer allowance of relaxation. For when we do this, what is it but to weigh and measure the goods and fruits of the Lord's commands with a double weight and measure? If we dispense them one way to ourselves and another way to our brothers, we are rightly blamed by the Lord because we have unfair balances and double measures, according to Solomon's saying that tells us, "A double weight is an abomination to the Lord, and a deceitful balance is not good in His sight." In this way we also clearly incur the guilt of using a deceitful weight and a double measure if, out of desire for human praise, we make a show before the brothers of greater strictness than what we practice privately in our own cells, trying to appear more abstinent and holier in the sight of men than in the sight of God—an evil we should not only avoid but actually loathe. But meanwhile, since we have wandered somewhat from the question before us, let us return to the point from which we started.

Theonas: If we weigh everything that we do, by a reasonable judgment of the mind, and on the purity of our heart always consult not the opinions of other people but our own conscience, that interval for refreshment is sure not to interfere with our proper strictness, if only, as was said, our pure mind impartially considers the right limits of indulgence and abstinence, and fairly checks excess in either, and with real discrimination discerns whether the weight of the delicacies is a burden upon our spirits, or whether too much austerity in abstaining weighs down the other side, i.e., that of the body, and either depresses or raises that side which it sees to be raised or weighed down. For our Lord would have nothing done to His honour and glory without being tempered by judgment, for the honour of a king loves judgment, and therefore Solomon, the wisest of men, urges us not to let our judgment incline to either side, saying: Honour God with your righteous labours and offer to Him of the fruits of your righteousness. Proverbs 3:9 For we have residing in our conscience an uncorrupt and true judge who sometimes, when all are wrong, is the only person not deceived as to the state of our purity. And so with all care and pains we should preserve a constant purpose in our circumspect heart for fear lest if the judgment of our discretion goes wrong, we may be fired with the desire for an ill-considered abstinence, or allured by the wish for an excessive relaxation, and so weigh the substance of our strength in the tongue of an unfair balance; but we should place in one of the scales our purity of soul, and in the other our bodily strength, and weigh them both in the true judgment of conscience, so that we may not perversely incline the scale of fairness to either side, either to undue strictness or to excessive relaxation, from the preponderating desire for one or the other, and so have this said to us by reason of excessive strictness or relaxation: If you offer rightly, but dost not divide rightly, have you not sinned? For those offerings of fasts, which we thoughtlessly extort by violently tearing our bowels, and fancy that we rightly offer to the Lord, these He execrates who loves mercy and judgment saying: I the Lord love judgment, but I hate robbery in a burnt offering. Those also who take the main part of their offerings, i.e., their offices and actions, to benefit the flesh for their own use, but leave the remains of them and a tiny portion for the Lord, these the Divine Word thus condemns as fraudulent workmen: Cursed is he that does the work of the Lord fraudulently. Jeremiah 48:10 It is not then without reason that the Lord reproves him who thus deceives himself by unfair considerations, saying: But vain are the children of men: the children of men are liars upon the balances that they may deceive. And therefore the blessed Apostle warns us to keep hold of the reins of discretion and not to be attracted by excess and swerve to either side, saying: Your reasonable service. Romans 12:1 And the giver of the law similarly forbids the same thing, saying: Let the balance be just and the weights equal, the bushel just and the sextarius equal, Leviticus 19:36 and Solomon also gives a like opinion on this matter: Great and small weights and double measures are both unclean before the Lord, and one who uses them shall be hindered in his contrivances. Proverbs 20:10-11 Further not only in the way in which we have said, but also in this must we strive not to have unfair weights in our hearts, nor double measures in the storehouse of our conscience, i.e., not to overwhelm those, to whom we are to preach the word of the Lord, with precepts that are too strict and heavier than we ourselves can bear, while we take for granted that for ourselves those things which have to do with the rule of strictness are to be softened by a freer allowance of relaxation. For when we do this, what is it but to weigh and measure the goods and fruits of the Lord's commands in a double weight and measure? For if we dispense them in one way to ourselves and in another to our brethren, we are rightly blamed by the Lord because we have unfair balances and double measures, in accordance with the saying of Solomon which tells us that A double weight is an abomination to the Lord, and a deceitful balance is not good in His sight. In this way also we plainly incur the guilt of using a deceitful weight and a double measure, if out of the desire for the praise of men, we make a show before the brethren of greater strictness than what we practice in private in our own cells, trying to appear more abstinent and holier in the sight of men than in the sight of God, an evil which we should not only avoid but actually loathe. But meanwhile as we have wandered some way from the question before us, let us return to the point from which we started.

Concerning the Time and Duration of Rest

Of the time and measure of refreshment.

We should therefore observe the appointed days in such a way that the permitted relaxation proves beneficial rather than harmful to both body and soul, because the joy of any festival cannot dull the stings of the flesh, nor can our fierce enemy be appeased by observing special days. So that we may both keep the customs established for festival seasons and not violate the most beneficial rule of abstinence, it is sufficient for us to allow the permitted relaxation to extend only this far: that out of regard for the festival season, we take our meal, which ought to be eaten at the ninth hour, somewhat earlier—namely, at the sixth hour—but on this condition: that the regular amount and type of food remain unchanged. This is so that the bodily purity and spiritual integrity gained through the abstinence of Lent may not be lost through the relaxation of Eastertide, and so that it profits us nothing to have acquired through our fasting what careless overindulgence causes us immediately to lose, especially since the well-known cunning of our enemy attacks the fortress of our purity chiefly when he sees that our guard over it is somewhat relaxed during the celebration of some festival. Therefore we must most vigilantly ensure that the strength of our soul is never weakened by seductive pleasures, and that we do not lose the purity of our chastity, gained, as was said, through the continuous efforts of Lent, through the ease and carelessness of Eastertide. And therefore no addition at all should be made to either the type or amount of food, but even on the highest festivals we should likewise abstain from those foods by abstaining from which we preserve our integrity on ordinary days, so that the joy of the festival may not stir up in us a most deadly conflict of fleshly desires, and thus be turned to sorrow, and put an end to that most excellent festival of the heart, which rejoices in the joy of purity. Otherwise, after a brief display of bodily pleasure, we begin to mourn our lost purity of heart with a lasting sorrow of repentance. Moreover we should strive that this warning of the prophetic exhortation may not be spoken against us in vain: Celebrate, O Judah, your festivals, and pay your vows. For if the occurrence of festival days does not interrupt the continuity of our abstinence, we shall continually enjoy spiritual festivals and so, when we cease from servile work, there shall be month after month and Sabbath after Sabbath. Isaiah 66:23

So then we should keep the observance of the days mentioned in such a way that the relaxation allowed may be useful rather than harmful to the good of body and soul, because the joy of any festival cannot blunt the pricks of the flesh, nor can that fierce enemy of ours be pacified by regard for days. In order then that the observance of the customs appointed for festival seasons may be kept and that the most salutary rule of abstinence be not at all exceeded it is enough for us to allow the permitted relaxation to go so far, as for us out of regard for the festival season to take the food, which ought to be taken at the ninth hour, a little earlier; viz., at the sixth hour, but with this condition, that the regular allowance and character of the food be not altered, for fear lest the purity of body and uprightness of soul which has been gained by the abstinence of Lent be lost by the relaxation of Eastertide, and it profit us nothing to have acquired by our fast what a careless satiety causes us presently to lose, especially as the well-known cunning of our enemy assaults the stronghold of our purity then chiefly when he sees that our guard over it is somewhat relaxed at the celebration of some festival. Wherefore we must most vigilantly look out that the vigour of our soul be never enervated by seductive flatteries, and we lose not the purity of our chastity, gained, as was said, by the continuous efforts of Lent, by the repose and carelessness of Eastertide. And therefore no addition at all should be made to the quality or the quantity of the food, but even on the highest festivals we should similarly abstain from those foods, by abstinence from which we preserve our uprightness on common days, that the joy of the festival may not excite in us a most deadly conflict of carnal desires, and so be turned to grief, and put an end to that most excellent festival of the heart, which exults in the joy of purity; and after a brief show of carnal joy we begin to mourn our lost purity of heart with a lasting sorrow of repentance. Moreover we should strive that this warning of the prophetic exhortation may not be uttered against us to no purpose: Celebrate, O Judah, your festivals, and pay your vows. For if the occurrence of festival days does not interfere with the continuity of our abstinence, we shall continually enjoy spiritual festivals and so, when we cease from servile work, there shall be month after month and Sabbath after Sabbath. Isaiah 66:23

A question on the different ways of observing Lent.

A question on the different ways of keeping Lent.

Germanus: What is the reason that Lent is kept for six weeks, while in some countries what seems to be a possibly more earnest concern for religion has added a seventh week as well, even though neither number, when you subtract Sunday and Saturday, gives the total of forty days? For only thirty-six days are included in these weeks.

Germanus: What is the reason why Lent is kept for six weeks, while in some countries a possibly more earnest care for religion seems to have added a seventh week as well, though neither number when you subtract Sunday and Saturday, gives the total of forty days? For only six and thirty days are included in these weeks.

The response is that the Lenten fast relates to the tithe of the year.

The answer to the effect that the fast of Lent has reference to the tithe of the year.

Although the simple faith of some people would dismiss any question about this, you are more careful in examining things that others would consider unimportant to ask about, and you want to know the complete truth of our observance and its hidden meaning. So you shall have a very clear explanation for this as well, which will convince you even more plainly that our predecessors taught nothing unreasonable. The command given through the law of Moses to all the people generally was this: You shall offer to the Lord your God your tithes and firstfruits. Exodus 22:29 Therefore, since we are commanded to offer tithes of our possessions and all our produce, it is even more necessary for us to offer tithes of our life and daily activities and actions, which is clearly accomplished in the calculation of Lent. For the tithe of all the days in the yearly cycle is thirty-six and a half days. But in seven weeks, if Sundays and Saturdays are subtracted, there remain thirty-five days set aside for fasting. But by adding Easter Eve, when the Saturday fast is extended to cockcrow at Easter dawn, not only is the number of thirty-six days reached, but regarding the tithe of the five days that seemed left over, if the portion of night that was added is taken into account, nothing will be missing from the complete total.

Theonas: Although the pious simplicity of some folks would put aside a question on this subject, yet because you are more scrupulous in your examination of those things which another would consider unworthy to be asked about, and want to know the whole truth of this observance of ours and the secret of it, you shall have a very clear reason for this also, that you may still more plainly be convinced that our predecessors taught nothing unreasonable. By the law of Moses the command propounded to all the people generally was this: You shall offer to the Lord your God your tithes and firstfruits. Exodus 22:29 And so, while we are commanded to offer tithes of our substance and all our fruits, it is much more needful for us to offer tithes of our life and ordinary employments and actions, which certainly is clearly arranged for in the calculation of Lent. For the tithe of the number of all the days included in the revolving circle of the year is thirty-six days and a half. But in seven weeks, if Sundays and Saturdays are subtracted, there remain thirty-five days assigned for fasting. But by the addition of Easter Eve when the Saturday's fast is prolonged to the cock-crowing at the dawn of Easter Day, not only is the number of thirty-six days made up, but in regard to the tithe of the five days which seemed to be over, if the bit of the night which was added be taken into account nothing will be wanting to the whole sum.

How we ought also to offer our firstfruits to the Lord.

How we ought also to offer our firstfruits to the Lord.

But what should I say about the firstfruits that are surely given daily by all who serve Christ faithfully? When people wake from sleep and rise with renewed energy after their rest, before they take in any impulse or thought in their heart, or admit any recollection or consideration of business, they consecrate their first and earliest thoughts as divine offerings. What are they doing but rendering the firstfruits of their produce through the High Priest Jesus Christ for the enjoyment of this life and as a figure of the daily resurrection? Likewise, when roused from sleep in the same way, they offer to God a sacrifice of joy and invoke Him with the first movement of their tongue, celebrating His name and praise. Throwing open, first thing, the door of their lips to sing hymns to Him, they offer to God the service of their mouth. To Him also in the same way they bring the earliest offerings of their hands and steps. When they rise from bed and stand in prayer, before they use their limbs for their own purposes, they take nothing of their service for themselves but instead advance their steps for His glory and set them in His praise. Thus they render the firstfruits of all their movements by stretching forth their hands, bending their knees, and prostrating their whole body. For in no other way can we fulfill what we sing in the Psalm: I anticipated the dawning of the day and cried; and: My eyes anticipated the morning toward You that I might meditate on Your words; and: In the morning my prayer shall anticipate You. This is impossible unless, after our rest in sleep when, as we said above, we are restored as from darkness and death to this light, we have the courage not to begin by taking any of the services of mind and body for our own uses. For there is no other morning which the prophet anticipated, or which we should likewise anticipate, except either ourselves—that is, our occupations and feelings and earthly cares, without which we cannot exist—or the most subtle suggestions of the adversary. He tries to suggest these to us while we are still resting and overcome with sleep, through the phantoms of empty dreams. When we presently awake, he will fill our minds with these and occupy us, so that he may be the first to seize and carry off the spoils of our firstfruits. Therefore we must take the utmost care, if we want to fulfill in action the meaning of the verse quoted above, that an anxious watchfulness takes charge of our first and earliest morning thoughts, so they may not be defiled beforehand by being hastily taken possession of by our jealous adversary. Otherwise he may cause our firstfruits to be rejected by the Lord as worthless and common. If he is not prevented by us through watchful alertness of mind, he will not lay aside his habit of miserably anticipating us, nor will he cease day after day to prevent us by his tricks. Therefore, if we want to offer firstfruits that are acceptable and well-pleasing to God from the fruits of our mind, we ought to spend considerable care to keep all the senses of our body, especially during the morning hours, as a sacred holocaust to the Lord, pure and undefiled in all things. This kind of devotion many even of those who live in the world observe with the utmost care, as they rise before daylight or very early, and do not at all engage in the ordinary and necessary business of this world before hastening to church and striving to consecrate in the sight of God the firstfruits of all their actions and doings.

But what shall I say of the firstfruits which surely are given daily by all who serve Christ faithfully? For when men waking from sleep and arising with renewed activity after their rest, before they take in any impulse or thought in their heart, or admit any recollection or consideration of business consecrate their first and earliest thoughts as divine offerings, what are they doing indeed but rendering the firstfruits of their produce through the High Priest Jesus Christ for the enjoyment of this life and a figure of the daily resurrection? And also when roused from sleep in the same way they offer to God a sacrifice of joy and invoke Him with the first motion of their tongue and celebrate His name and praise, and throwing open, the first thing, the door of their lips to sing hymns to Him they offer to God the offices of their mouth; and to Him also in the same way their bring the earliest offerings of their hands and steps, when they rise from bed and stand in prayer and before they use the services of their limbs for their own purposes, take to themselves nothing of their services, but for His glory advance their steps, and set them in His praise and so render the first fruits of all their movements by stretching forth the hands, bending the knees, and prostrating the whole body. For in no other way can we fulfil that of which we sing in the Psalm: I prevented the dawning of the day and cried; and: My eyes to You have prevented the morning that I might meditate on Your words; and: In the morning shall my prayer prevent You; unless after our rest in sleep when, as we said above, we are restored as from darkness and death to this light, we have the courage not to begin by taking any of all the services both of mind and body for our own uses. For there is no other morning which the prophet prevented, or which in the same way we ought to prevent, except either ourselves, i.e., our occupations and feelings and earthly cares, without which we cannot exist — or the most subtle suggestions of the adversary, which he tries to suggest to us, while still resting and overcome with sleep, by the phantoms of vain dreams, with which, when we presently awake, he will fill our minds and occupy us, that he may be the first to seize and carry off the spoils of our firstfruits. Wherefore we must take the utmost care (if we want to fulfil in act the meaning of the above quoted verse) that an anxious watchfulness takes regard of our first and earliest morning thoughts, that they may not be defiled beforehand being hastily taken possession of by our jealous adversary, and thus he may make our firstfruits to be rejected by the Lord as worthless and common. And if he is not prevented by us with watchful circumspection of mind, he will not lay aside his habit of miserably anticipating us nor cease day after day to prevent us by his wiles. And therefore if we want to offer firstfruits that are acceptable and well pleasing to God of the fruits of our mind, we ought to spend no ordinary care to keep all the senses of our body, especially during the hours of the morning, as a sacred holocaust to the Lord pure and undefiled in all things. And this kind of devotion many even of those who live in the world observe with the utmost care, as they rise before it is light or very early, and do not at all mix in the ordinary and necessary business of this world before hastening to church and striving to consecrate in the sight of God the firstfruits of all their actions and doings.

Why many people observe Lent with a different number of days.

Why Lent is kept by very many with a different number of days.

Regarding what you mention—that in some regions Lent is observed in different ways, namely for six or seven weeks—it is actually one system and the same manner of fasting that is maintained through the different observance of the weeks. For those who believe one should also fast on Saturday have decided to observe six weeks. They therefore fast for six days out of seven, and this repeated six times makes up the thirty-six days. It is therefore, as we said, one system and the same manner of fasting, although there appears to be a difference in the number of weeks.

Further, as for what you say; viz., that in some countries Lent is kept in different ways, i.e., for six or seven weeks, it is but one system and the same manner of the fast that is preserved by the different observance of the weeks. For those who think one ought to fast also on the Saturday, have determined on the observance of six weeks. They therefore fast for six days out of the seven, and this being six times repeated makes up the six and thirty days. It is therefore, as we said, but one system and the same manner of the fast, although there seems to be a difference in the number of the weeks.

Why it is called Quadragesima, when the fast is only kept for thirty-six days.

Why it is called Quadragesima, when the fast is only kept for thirty-six days.

However, as human carelessness caused the reason for this to be forgotten, this season—during which, as was said, the tithes of the year are offered through fasting for thirty-six and a half days—came to be called Quadragesima. Perhaps people thought this name should be given to it because Moses and Elijah and our Lord Jesus Christ Himself are said to have fasted for forty days. The mystery of this number can be appropriately connected to those forty years in which Israel dwelt in the wilderness, and likewise to the forty encampments which they are said to have passed through with mystical significance. Or perhaps the tithe was properly given the name Quadragesima based on customs-house usage. For that state tax is commonly called by this name, from which the same proportion of income is assigned for the king's use, just as the legal tribute of Quadragesima is required of us by the King of all the ages for the sustenance of our life. In any case, although this has nothing to do with the question raised, I think I should not omit the fact that our elders very often testified that especially during these days the whole body of monks was attacked according to the ancient custom of the people who opposed them, and was more violently urged to abandon their homes. The reason for this is that, just as the Egyptians formerly oppressed the children of Israel with grievous afflictions according to this pattern, so now also the spiritual Egyptians try to bow down the true Israel—that is, the monastic community—with hard and degrading tasks, to prevent us from leaving the land of Egypt through that peace which is dear to God and crossing over to the desert of virtues for our benefit. Thus Pharaoh rages against us and says: They are idle and therefore they cry out saying, Let us go and sacrifice to the Lord our God. Let them be burdened with labors and harassed in their work, and they shall not be distracted by empty words. For certainly their foolishness imagines that the holy sacrifice of the Lord, which can only be offered in the desert of a pure heart, is the height of folly, for religion is an abomination to a sinner.

But further, as man's carelessness dropped out of sight the reason of this, this season when, as was said, the tithes of the year are offered by fasts for thirty-six days and a half, was called Quadragesima, a name which perhaps they thought ought to be given to it for this reason; viz., that it is said that Moses and Elijah and our Lord Jesus Christ Himself fasted for forty days. To the mystery of which number are not unsuitably applied those forty years in which Israel dwelt in the wilderness, and in like manner the forty stations which they are said to have passed through with a mystic meaning. Or perhaps the tithe was properly given the name of Quadragesima from the use of the custom-house. For so that state tax is commonly called, from which the same proportion of the increment is assigned for the king's use, as the legal tribute of Quadragesima, which is required of us by the King of all the ages for the use of our life. At any rate, although this has nothing to do with the question raised, yet I think that I ought not to omit the fact that very often our elders used to testify that especially on these days the whole body of monks was attacked according to the ancient custom of the people opposed to them, and was more vehemently urged to forsake their homes, for this reason, because in accordance with this figure, whereby the Egyptians formerly oppressed the children of Israel with grievous afflictions, so now also the spiritual Egyptians try to bow down the true Israel, i.e., the monastic folk, with hard and vile tasks, lest by means of that peace which is dear to God, we should forsake the land of Egypt, and for our good cross to the desert of virtues, so that Pharaoh rages against us and says: They are idle and therefore they cry saying: Let us go and sacrifice to the Lord our God. Let them be oppressed with labours, and be harassed in their works, and they shall not be harassed by vain words. Exodus 5:8-9 For certainly their folly imagines that the holy sacrifice of the Lord, which is only offered in the desert of a pure heart, is the height of folly, for religion is an abomination to a sinner. Sirach 50:24

How those who are perfect go beyond the fixed rule of Lent.

How those who are perfect go beyond the fixed rule of Lent.

By this law of Lent, then, the upright and perfect person is not restrained, nor is he content with merely submitting to that meager rule which the leaders of the church have established for those who all year long are caught up in pleasure or business. That rule binds them by this legal requirement and forces them at least during these days to make time for the Lord and dedicate to Him a tenth of the days of their life, all of which they would otherwise have consumed for their own gain. But the righteous, for whom the law is not appointed, devote to spiritual duties not just a small part—namely, the tenth—but the whole time of their life. Because they are free from the burden of tithes according to law, if any worthy and pious occasion arises that requires it, they are ready to relax their station fast without any hesitation. For in their case it is no meager tithe that is reduced, since they offer everything they have to the Lord equally with themselves. This a person could certainly not do without committing a serious wrong if he offers nothing of his own free will to God but is forced to pay his tithes by the harsh compulsion of the law, which accepts no excuse. Therefore it is clearly established that the servant of the law cannot be perfect, since he only avoids what is forbidden and does what is commanded, but those are truly perfect who do not take advantage even of the things the law permits. And in this way, though it is said of the Mosaic law that the law brought nothing to perfection, we read that some of the saints in the Old Testament were perfect because they went beyond the commands of the law and lived under the perfection of the Gospel, knowing that the law is not appointed for the righteous but for the unrighteous and disobedient, for the ungodly and sinners, for the wicked and defiled, and so on.

By this law of Lent then the man who is upright and perfect is not restrained nor is he content with merely submitting to that paltry rule which the heads of the church have established for those who all the year round are involved in pleasure or business, that they may be bound by this legal requirement and forced at any rate during these days to find time for the Lord, and dedicate to Him the tithe of the days of their life, all of which they would have consumed as their profits. But the righteous, for whom the law is not appointed, and who devote to spiritual duties not a small part; viz., the tenth, but the whole time of their life, because they are free from the burden of tithes according to law, for this reason, if any worthy and pious occasion happening to them constrains them, are ready to relax their station fast without any hesitation. For in their case it is no paltry tithe that is diminished, as they offer all that they have to the Lord equally with themselves. And this certainly a man could not do without being guilty of a grievous wrong, who, offering nothing of his own free will to God, is forced to pay his tithes by the stern compulsion of the law which takes no excuse. Wherefore it is clearly established that the servant of the law cannot be perfect, who only shuns those things which are forbidden and does those things which are commanded, but that those are really perfect who do not take advantage even of those things which the law allows. And in this way, though it is said of the Mosaic law that the law brought nothing to perfection, Hebrews 7:19 we read that some of the saints in the Old Testament were perfect because they went beyond the commands of the law and lived under the perfection of the Gospel: Knowing that the law is not appointed for the righteous but for the unrighteous and disobedient, for the ungodly and sinners, for the wicked and defiled, etc. 1 Timothy 1:9-10

On the origin and beginning of Lent.

Of the origin and beginning of Lent.

However, you should know that as long as the early church maintained its unbroken perfection, this observance of Lent did not exist. For they were not bound by the requirements of this rule or by any legal regulations, nor were they confined within the very narrow limits of the fast, since the fast extended equally throughout the whole year. But when the multitude of believers began to decline day by day from that apostolic fervor, and to look after their own wealth rather than distributing it for the good of all the faithful according to the arrangement of the apostles, but instead looking to their own private expenses, tried not only to keep it but actually to increase it, going beyond the example of Ananias and Sapphira, then it seemed good to all the priests that men who were burdened by worldly cares and were almost ignorant of abstinence and repentance should be recalled to their pious duty by a canonically required fast, and should be compelled by the necessity of paying the legal tithes. This would certainly benefit the weak brethren and could do no harm to the perfect who were living under the grace of the gospel and, through their voluntary devotion, going beyond the law, so as to attain the blessedness the Apostle speaks of: For sin shall not have dominion over you; for you are not under the law but under grace. Romans 6:14 For truly sin cannot exercise dominion over one who lives faithfully under the liberty of grace.

Howbeit you should know that as long as the primitive church retained its perfection unbroken, this observance of Lent did not exist. For they were not bound by the requirements of this order, or by any legal enactments, nor confined in the very narrow limits of the fast, as the fast embraced equally the whole year round. But when the multitude of believers began day by day to decline from that apostolic fervour, and to look after their own wealth, and not to portion it out for the good of all the faithful in accordance with the arrangement of the apostles, but having an eye to their own private expenses, tried not only to keep it but actually to increase it, not content with following the example of Ananias and Sapphira, then it seemed good to all the priests that men who were hampered by worldly cares, and almost ignorant, if I may say so, of abstinence and contrition, should be recalled to the pious duty by a fast canonically enjoined, and be constrained by the necessity of paying the legal tithes, as this certainly would be good for the weak brethren and could not do any harm to the perfect who were living under the grace of the gospel and by their voluntary devotion going beyond the law, so as to succeed in attaining to the blessedness which the Apostle speaks of: For sin shall not have dominion over you; for you are not under the law but under grace. Romans 6:14 For of a truth sin cannot exercise dominion over one who lives faithfully under the liberty of grace.

A question: how should we understand the Apostle's words, "Sin shall not have dominion over you"?

A question, how we ought to understand the Apostle's words: Sin shall not have dominion over you.

Germanus: This statement by the Apostle promises freedom from care not only to monks but to all Christians in general, and it cannot mislead us, yet it seems somewhat unclear to us. For while he maintains that all who believe the gospel are at liberty and free from the yoke and dominion of sin, how is it that the dominion of sin holds vigorous power over almost all the baptized? This seems to align with the Lord's words where He says: Every one that does sin is the servant of sin (John 8:34).

Germanus: Because this saying of the Apostle, which promises freedom from care not only to monks but to all Christians in general, cannot lead us wrong, it seems to us somewhat obscure. For whereas he maintains that all those who believe the gospel are at liberty and free from the yoke and dominion of sin, how is it that the dominion of sin holds vigorous sway over almost all the baptized, in accordance with the Lord's words, where He says: Every one that does sin is the servant of sin? John 8:34

The answer on the difference between grace and the commands of the law.

The answer on the difference between grace and the commands of the law.

Theonas: Your question once again brings before us an issue of considerable scope. I know that its explanation cannot be taught to or understood by those without experience, yet as far as I am able, I will try to set it forth in words and explain it briefly, provided your minds will follow and act upon what I say. For whatever is known not through teaching but through experience cannot be taught by someone without experience, nor can it be grasped or understood by the mind of someone who has not laid the foundation through similar study and practice. Therefore I think we must first inquire carefully what the purpose or meaning of the law is, and what the system and perfection of grace is, so that from this we may come to understand the dominion of sin and how to drive it out. The law chiefly commands people to pursue the bonds of marriage, saying: Blessed is he who has seed in Zion and a household in Jerusalem; and: Cursed is the barren woman who has not given birth. On the other hand, grace invites us to the purity of perpetual chastity and the undefiled state of blessed virginity, saying: Blessed are the barren and the breasts that have not nursed; and: he who does not hate father and mother and wife cannot be my disciple; and this from the Apostle: It remains that those who have wives be as though they had none. The law says: You shall not delay to offer your tithes and firstfruits; grace says: If you will be perfect, go and sell all that you have and give to the poor. The law does not forbid retaliation for wrongs and vengeance for injuries, saying An eye for an eye and a tooth for a tooth. Grace would have our patience proven by the injuries and blows offered to us being doubled, and commands us to be ready to endure twice as much harm, saying: If a man strikes you on one cheek, offer him the other also; and to him who will sue you and take away your coat, give him your cloak also. The one decrees that we should hate our enemies, the other that we should love them so much that it declares we ought always to pray to God even for them.

Theonas: Your inquiry once more raises before us a question of no small extent. The explanation of which though I know that it cannot be taught to or understood by the inexperienced, yet as far as I can, I will try to set forth in words and briefly to explain, if only your minds will follow up and act upon what we say. For whatever is known not by teaching but by experience, just as it cannot be taught by one without experience, so neither can it be grasped or taken in by the mind of one who has not laid the foundation by a similar study and training. And therefore I think it necessary for us first to inquire somewhat carefully what is the purpose or meaning of the law, and what is the system and perfection of grace, that from this we may succeed in understanding the dominion of sin and how to drive it out. And so the law chiefly commands men to seek the bonds of wedlock, saying: Blessed is he that has seed in Sion and an household in Jerusalem; and: Cursed is the barren that has not borne. Job 24:21 On the other hand grace invites us to the purity of perpetual chastity, and the undefiled state of blessed virginity, saying: Blessed are the barren, and the breasts which have not given suck; and: he that hates not father and mother and wife cannot be my disciple; and this of the Apostle: It remains that they that have wives be as though they had them not. The law says: You shall not delay to offer your tithes and firstfruits; grace says: If you will be perfect, go and sell all that you have and give to the poor: The law forbids not retaliation for wrongs and vengeance for injuries, saying An eye for an eye and a tooth for a tooth. Grace would have our patience proved by the injuries and blows offered to us being redoubled, and bids us be ready to endure twice as much damage; saying: If a man strike you on one cheek, offer him the other also; and to him who will contend with you at the law and take away your coat, give him your cloak also. The one decrees that we should hate our enemies, the other that we should love them so that it holds that even for them we ought always to pray to God.

# Chapter 33

On the fact that the precepts of the gospel are milder than those of the law.

Of the fact that the precepts of the gospel are milder than those of the law.

Whoever climbs to this height of evangelical perfection is immediately raised by the merit of such virtue above every law. Disregarding as trivial all that Moses commanded, he recognizes that he is subject only to the grace of the Savior, by whose help he knows he reached this most exalted condition. Therefore sin has no dominion over him, because the love of God, which is poured out in our hearts by the Holy Spirit who is given to us (Romans 5:5), shuts out all concern for everything else. This love can neither desire what is forbidden nor disregard what is commanded, since its whole aim and all its desire is always fixed on divine love. To such an extent is it not caught by the delights of worthless things that it does not even take advantage of things that are permitted. But under the law, where lawful marriages are observed, although the wanderings of sexual desire are restrained and bound to one woman alone, the pricks of carnal lust cannot help being vigorous. It is hard for fire, when fuel is expressly supplied to it, to be shut within prearranged limits so as not to spread further and burn up anything it touches. Even if the objection occurs that it is not allowed to be kindled beyond these limits, it is still burning even while kept in check, because the will itself is at fault, and its habit of sexual intercourse hurries it into too-speedy excesses of adultery. But those whom the grace of the Savior has fired with the holy love of chastity consume all the thorns of carnal desires in the fire of the Lord's love, so that no dying embers of sin interfere with the coldness of their purity. The servants of the law, then, fall from the use of lawful things to unlawful ones; the partakers of grace, while they disregard lawful things, know nothing of unlawful ones. But just as sin is alive in one who loves marriage, so it is also in one who is satisfied with merely paying his tithes and firstfruits. For while he is lazy or careless, he is sure to sin regarding either their quality or quantity, or the daily distribution of them. Since he is commanded to minister tirelessly to those in need from what is his, although he may dispense it with the fullest faith and devotion, it is still hard for him not to fall often into the snares of sin. But sin can have no dominion over those who have not rejected the counsel of the Lord, but who, distributing all their property to the poor, take up their cross and follow the bestower of grace. No faithless anxiety for getting food will trouble him who piously distributes and disperses his wealth already consecrated to Christ and no longer regarded as his own. No grudging hesitation will take away from the cheerfulness of his almsgiving, because without any thought of his own needs or fear of running short of food, he is distributing what has once and for all been completely offered to God and is no longer regarded as his own. He is sure that when he has succeeded in stripping himself as he desires, he will be fed by God much more than the birds of the air. On the other hand, he who retains his worldly goods, or who, bound by the rules of the old law, distributes the tithe of his produce, his firstfruits, or a portion of his income—although he may to a considerable degree quench the fire of his sins by this dew of almsgiving—yet however generously he gives away his wealth, it is impossible for him to rid himself altogether of the dominion of sin, unless perhaps by the grace of the Savior, together with his possessions, he gets rid of all love of possessing. In the same way, he cannot fail to be subject to the bloody rule of sin, whoever chooses to pull out, as the law commands, an eye for an eye, a tooth for a tooth, or to hate his enemy. For while he desires by retaliation to avenge an injury done to himself, and while he cherishes bitter hatred against an enemy, he is sure always to be inflamed with the passion of anger and rage. But whoever lives under the light of the grace of the gospel, and overcomes evil by not resisting it but by bearing it, and does not hesitate of his own free will to give to one who strikes his right cheek the other also, and to one who wants to sue him for his coat gives his cloak also, and who loves his enemies and prays for those who slander him—this man has broken the yoke of sin and burst its chains. For he is not living under the law, which does not destroy the seeds of sin (which is why the Apostle says of it, not without reason: "There is a setting aside of the former commandment because of its weakness and unprofitableness, for the law brought nothing to perfection"; and the Lord says through the prophet: "And I gave them commands that were not good, and ordinances by which they could not live"), but under grace, which does not merely lop off the branches of wickedness, but actually tears up the very roots of an evil will.

Whoever therefore climbs this height of evangelical perfection, is at once raised by the merits of such virtue above every law, and disregarding as trivial all that is commanded by Moses, recognizes that he is only subject to the grace of the Saviour, by whose aid he knows that he attained to that most exalted condition. Therefore sin has no dominion over him, because the love of God, which is shed abroad in our hearts by the Holy Ghost which is given to us, Romans 5:5 shuts out all care for everything else, and can neither desire what is forbidden, or disregard what is commanded, as its whole aim and all its desire is ever fixed on divine love, and to such an extent is it not caught by the delights of worthless things, that it actually does not take advantage of those things which are permitted. But under the law, where lawful marriages are observed, although the rovings of wantonness are restrained, and bound down to one woman alone, yet the pricks of carnal lust cannot help being vigorous; and it is hard for the fire, for which fuel is expressly supplied, to be thus shut in within prearranged limits, so as not to spread further and burn up anything it touches. As even if this objection occurs to it that it is not allowed to be kindled beyond these limits, yet even while it is kept in check, it is on fire because the will itself is in fault, and its habit of carnal intercourse hurries it into too speedy excesses of adultery. But those whom the grace of the Saviour has fired with the holy love of chastity, so consume all the thorns of carnal desires in the fire of the Lord's love, that no dying embers of sin interfere with the coldness of their purity. The servants of the law then from the use of lawful things fall away to unlawful; the partakers of grace while they disregard lawful things know nothing of unlawful ones. But as sin is alive in one who loves marriage, so is it also in one who is satisfied with merely paying his tithes and firstfruits. For, while he is dawdling or careless, he is sure to sin in regard to either their quality or quantity, or the daily distribution of them. For as he is commanded unweariedly to minister to those in want of what is his, although he may dispense it with the fullest faith and devotion, yet it is hard for him not to fall often into the snares of sin. But over those who have not set at naught the counsel of the Lord, but who, disposing of all their property to the poor, take up their cross and follow the bestower of grace, sin can have no dominion. For no faithless anxiety for getting food will annoy him who piously distributes and disperses his wealth already consecrated to Christ and no longer regarded as his own; nor will any grudging hesitation take away from the cheerfulness of his almsgiving, because without any thought of his own needs or fear of his own food running short he is distributing what has once for all been completely offered to God, and is no longer regarded as his own, as he is sure that when he has succeeded in stripping himself as he desires, he will be fed by God much more than the birds of the air. On the other hand he who retains his goods of this world, or, bound by the rules of the old law, distributes the tithe of his produce, and his firstfruits, or a portion of his income, although he may to a considerable degree quench the fire of his sins by this dew of almsgiving, yet, however generously he gives away his wealth, it is impossible for him altogether to rid himself of the dominion of sin, unless perhaps by the grace of the Saviour, together with his substance he gets rid of all love of possessing. In the same way he cannot fail to be subject to the bloody sway of sin, whoever chooses to pull out, as the law commands, an eye for an eye, a tooth for a tooth, or to hate his enemy, for while he desires by retaliation in exchange to avenge an injury done to himself, and while he cherishes bitter hatred against an enemy, he is sure always to be inflamed with the passion of anger and rage. But whoever lives under the light of the grace of the gospel, and overcomes evil by not resisting it, but by bearing it, and does not hesitate of his own free will to give to one who smites his right cheek, the other also, and to one who wants to raise a lawsuit against him for his coat, gives his cloak also, and who loves his enemies, and prays for those who slander him, this man has broken the yoke of sin and burst its chains. For he is not living under the law, which does not destroy the seeds of sin (whence not without reason the Apostle says of it: There is a setting aside of the former commandment because of the weakness and unprofitableness thereof: for the law brought nothing to perfection; and the Lord says by the prophet: And I gave them commands that were not good, and ordinances, whereby they could not live, but under grace which does not merely lop off the boughs of wickedness, but actually tears up the very roots of an evil will.

How it can be demonstrated that a person is under grace.

How a man can be shown to be under grace.

Whoever strives to reach the perfection of evangelical teaching—this person living under grace is not oppressed by the dominion of sin, because to be under grace means to do what grace commands. But whoever refuses to submit himself to the complete requirements of evangelical perfection must understand that, even though he appears to be baptized and to be a monk, he is not under grace. Instead, he is still bound by the chains of the law and weighed down by the burden of sin. For the aim of Him who accepts through the grace of adoption all those who have received Him is not to destroy but to build upon, not to abolish but to fulfill the Mosaic requirements. But some people, knowing nothing about this and disregarding the excellent counsels and exhortations of Christ, are so freed by the carelessness of a freedom too hastily claimed that they not only fail to carry out Christ's commands as if they were too difficult, but actually scorn as outdated the commands given to them as beginners and children by the law of Moses. In this dangerous freedom of theirs they say what the Apostle condemns: "We have sinned, because we are not under the law but under grace" (Romans 6:15). The person who is neither under grace, because he has never climbed the heights of the Lord's teaching, nor under the law, because he has not accepted even those basic commands of the law—this person, crushed beneath a double rule of sin, imagines that he has received the grace of Christ simply and solely so that by this dangerous liberty he may make himself belong to no one, and he falls into that state which the Apostle Peter warns us to avoid, saying: "Act as free, and not having your liberty as a cloak of wickedness." The blessed Apostle Paul also says: "For you, brethren, were called to liberty"—that is, that you might be free from the dominion of sin—"only use not your liberty for an occasion of the flesh"—that is, do not believe that the abolition of the law's commands is a license to sin. But this liberty, the Apostle Paul teaches us, is found nowhere except where the Lord is dwelling, for he says: "The Lord is the Spirit, but where the Spirit of the Lord is there is liberty" (2 Corinthians 3:17). Therefore I do not know whether I could express and explain the meaning of the blessed Apostle as well as those who have experience can. One thing I do know: it is very clearly revealed even without anyone's explanation to all those who have perfectly acquired praktikē, that is, practical training. For they will need no effort to understand in discussion what they have already learned by practice.

Whoever then strives to reach the perfection of evangelical teaching, this man living under grace is not oppressed by the dominion of sin, for to be under grace is to do those things which grace commands. But whoever will not submit himself to the complete requirements of evangelical perfection, must not remain ignorant that, although he seems to be baptized and to be a monk, yet he is not under grace, but is still shackled by the chains of the law, and weighed down by the burden of sin. For it is the aim of Him, who by the grace of adoption accepts all those by whom He has been received, not to destroy but to build upon, not to abolish but to fulfil the Mosaic requirements. But some knowing nothing about this, and disregarding the splendid counsels and exhortations of Christ, are so emancipated by the carelessness of a freedom too hastily assumed, that they not only fail to carry out the commands of Christ as if they were too hard, but actually scorn as antiquated, the commands given to them as beginners and children by the law of Moses, saying in this dangerous freedom of theirs that which the Apostle execrates: We have sinned, because we are not under the law but under grace. Romans 6:15 He then who is neither under grace, because he has never climbed the heights of the Lord's teaching, nor under the law, because he has not accepted even those small commands of the law, this man, ground down beneath a twofold rule of sin, fancies that he has received the grace of Christ, simply and solely for this, that by this dangerous liberty of his he may make himself none of His, and falls into that state, which the Apostle Peter warns us to avoid, saying: Act as free, and not having your liberty as a cloak of wickedness. The blessed Apostle Paul also says: For you, brethren, were called to liberty, i.e., that you might be free from the dominion of sin, only use not your liberty for an occasion of the flesh, i.e., believe that the doing away with the commands of the law is a licence to sin. But this liberty, the Apostle Paul teaches us is nowhere but where the Lord is dwelling, for he says: The Lord is the Spirit, but where the Spirit of the Lord is there is liberty. 2 Corinthians 3:17 Wherefore I know not whether I could express and explain the meaning of the blessed Apostle, as those know how, who have experience; one thing I do know, that it is very clearly revealed even without anyone's explanation to all those who have perfectly acquired πρακτικὴ, i.e., practical training. For they will need no effort to understand in discussion what they have already learned by practice.

A question: why is it that sometimes when we are fasting more strictly than usual, we are troubled by carnal desires more keenly than usual?

A question, why sometimes when we are fasting more strictly than usual, we are troubled by carnal desires more keenly than usual.

Germanus: You have explained a very difficult question very clearly, one that we believe is unknown to many people. Therefore we ask you to add this also for our benefit, and to explain carefully why sometimes, when we are fasting more strictly than usual and are exhausted and worn out, more severe bodily struggles are stirred up. For often when we wake from sleep and discover that we have been defiled, we become so dejected in heart that we do not even dare to rise confidently for prayer.

Germanus: You have very clearly explained a most difficult question, and one which, as we think, is unknown to many. Wherefore we pray you to add this also for our good, and carefully to expound why sometimes when we are fasting more strictly than usual, and are exhausted and worn out, severer bodily struggles are excited. For often on waking from sleep, when we have discovered that we have been defiled we are so dejected in heart that we do not even venture faithfully to rise even for prayer.

The answer stated that this question should be reserved for a future conference.

The answer, telling that this question should be reserved for a future Conference.

Your zeal, which drives you to reach the way of perfection not just momentarily but fully and completely, compels us to continue this discussion tirelessly. You are earnestly asking not about external chastity or outward circumcision, but about what is hidden, because you know that complete perfection does not consist in this visible continence of the flesh—which can be achieved either by compulsion or by hypocrisy, even by unbelievers—but in that voluntary and invisible purity of heart which the blessed Apostle describes as follows: For he is not a Jew which is so outwardly, nor is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and the circumcision is that of the heart, in the spirit not in the letter, whose praise is not of men but of God, Romans 2:28-29, who alone searches the secrets of the heart. But because it is not possible to fully satisfy your desire, since the short time left in the night is not enough to investigate this most difficult question, I think it is best to postpone it for a while. For these matters should be presented by us calmly and with a heart entirely free from all distracting thoughts, and in the same way they should be received into your minds. Just as the inquiry ought to be undertaken for the sake of our common purity, so these things cannot be learned or acquired by one who lacks the gift of uprightness. For we are not asking what arguments made of empty words can show, but what the inward faith of the conscience and the greater force of truth can persuade. And therefore, regarding the knowledge and teaching of this purification, nothing can be presented except by one who has experienced it, nor can anything be entrusted except to one who is a most eager and very earnest lover of the truth itself, who does not hope to attain it by asking questions with mere empty words, but by striving with all his strength, with no desire for useless chatter but with the desire to purify himself internally.

Theonas: Your zeal indeed, whereby you desire to reach the way of perfection, not for a moment only but fully and perfectly, urges us to continue this discussion unweariedly. For you are anxiously inquiring not about external chastity or outward circumcision, but about that which is secret, as you know that complete perfection does not consist in this visible continence of the flesh which can be attained either by constraint, or by hypocrisy even by unbelievers, but in that voluntary and invisible purity of heart, which the blessed Apostle describes as follows: For he is not a Jew which is so outwardly, nor is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and the circumcision is that of the heart, in the spirit not in the letter, whose praise is not of men but of God, Romans 2:28-29 who alone searches the secrets of the heart. But because it is not possible for your wish to be fully satisfied (as the short space of the night that is left is not enough for the investigation of this most difficult question,) I think it well to postpone it for a while. For these matters, as they should be propounded by us quietly and with an heart entirely free from all bustling thoughts, so should they be received into your minds; for just as the inquiry ought to be undertaken for the sake of our common purity, so they cannot be learned or acquired by one who is without the gift of uprightness. For we do not ask what arguments of empty words, but what the inward faith of the conscience and the greater force of truth can persuade. And therefore with regard to the knowledge and teaching of this purification nothing can be brought forward except by one who has had experience of it, nor can anything be committed except to one who is a most eager and very earnest lover of the truth itself, who does not hope to attain it by asking questions with mere vain words, but by striving with all his might and main, with no wish for useless chattering but with the desire to purify himself internally.