(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)

Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing initially
before a vowel; 3. = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.


JOHN CASSIAN

THE CONFERENCES: Part I, conferences I-V.

[Translated by the Rev. Edgar C. S. Gibson, M.A., Principal of the
Theological College, Wells, Somerset.]


PREFACE

THE obligation, which was promised to the blessed Pope Castor in the
preface to those volumes which with God's help I composed in twelve books
on the Institutes of the Coenobia, and the remedies for the eight principal
faults, has now been, as far as my feeble ability permitted, satisfied. I
should certainly like to see what was the opinion fairly arrived at on this
work both by his judgment and yours, whether, on a matter so profound and
so lofty, and one which has never yet been made the subject of a treatise,
we have produced anything worthy of your notice, and of the eager desire of
all the holy brethren. But now as the aforesaid Bishop has left us and
departed to Christ, meanwhile these ten Conferences of the grandest of the
fathers, viz., the Anchorites who dwelt in the desert of Scete, which he,
fired with an incomparable desire for saintliness, had bidden me write for
him in the same style (not considering the greatness of his affection, what
a burden he placed on shoulders too weak to bear it)--these Conferences I
have thought good to dedicate to you in particular, O blessed Pope,(1),
Leontius,(2) and the holy brother Helladius.(3) For one of you was united
to him whom I have mentioned, by the ties of brotherhood, and the rank of
the priesthood, and (what is more to the point) by fervour in sacred study,
and so has an hereditary right to demand the debt due to his brother: while
the other has ventured to follow the sublime customs of the Anchorites, not
like some others, presumptuously on his own account, but seizing at the
inspiration of the Holy Ghost, on the right path of doctrine almost before
he had been taught and choosing to learn not so much from his own ideas as
from their traditions. Wherein just as I had anchored in the harbour of
Silence, a wide sea opens out before me, so that I must venture to hand
down for posterity some of the Institutes and teaching of these great men.
For the bark of my slender abilities will be exposed to the dangers of a
longer voyage on the deep, in proportion as the Anchorite's life is grander
that that of the Coenobium, and the contemplation of God, to which those
inestimable men ever devoted themselves, more sublime than ordinary
practical life. It is yours therefore to assist our efforts by your pious
prayers for fear lest so sacred a subject that is to be treated in an
untried by faithful manner, should be imperilled by us, or lest our
simplicity should lose itself in the depths of the subject matter. Let us
therefore pass from what is visible to the eye and the external mode of
life of the monks, of which we treated in the former books, to the life of
the inner man, which is hidden from view; and from the system of the
canonical prayers, let our discourse mount to that continuance in unceasing
prayer, which the Apostle enjoins, that whoever has through reading our
former work already spiritually gained the name of Jacob by ousting his
carnal faults, may now by the reception of the Institutes which are not
mine but the fathers', mount by a pure insight to the merits and (so to
speak) the dignity of Israel, and in the same was be taught what it is that
he should observe on these lofty heights of perfection.(1) And so may your
prayers gain from Him, How has deemed us worthy both to see them and to
learn from them and to dwell with them, that He will vouchsafe to grant us
a perfect recollection of their teaching, and a ready tongue to tell it,
that we may explain them as beautifully and as exactly as we received them
from  them and may succeed in setting before you the men themselves
incorporated, as it were, in their own Institutes, and what is more to the
point, speaking in the Latin tongue. Of this however we wish above all to
advertise the reader of these Conferences as well of our earlier works,
that if there chances to be anything herein which by reason of his
condition and the character of his profession, or owing to custom and the
common mode of life seems to him either impossible or very difficult, he
should measure it not by the limits of his own powers but by the worth and
perfection of the speakers, whose zeal and purpose he should first
consider, as they were truly dead to this worldly life, and so hampered by
no feelings for their kinsmen according to the flesh, and by no ties of
worldly occupations. Next let him bear in mind the character of the country
in which they dwelt, how they lived in a vast desert, and were cut off from
intercourse with all their fellow-men, and thus were able to have their
minds enlightened, and to contemplate, and utter those things which perhaps
will seem impossibilities to the uninitiated and uninstructed, because of
their way of life and the commonplace character of their habits. But if any
one wants to give a true opinion of this matter, and is anxious to try
whether such perfection ca be attained, let him first endeavour to make
their purpose his own, with the same zeal and the same mode of life, and
then in the end he will find that those things which used to seem beyond
the powers of men, are not only possible, but really delightful. But now
let us proceed at once to their Conferences and Institutes.


PART I.


I. FIRST CONFERENCE OF ABBOT MOSES.

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

   WHEN I was in the desert of Scete, where are the most excellent
monastic fathers and where all perfection flourishes, in company with the
holy father Germanus (who had since the earliest days and commencement of
our spiritual service been my closest companion both in the coenobium and
in the desert, so that to show the harmony of our friendship and aims,
everybody would say that a single heart and soul existed in our two
bodies), I sought out Abbot Moses,(1) who was eminent amid those splendid
flowers, not only in practical but also in contemplative excellence, in my
anxiety to be grounded by his instruction: and together we implored him to
give us a discourse for our edification; not without tears, for we knew
full well his determination never to consent to open the gate of
perfection, except to those who desired it with all faithfulness, and
sought it with all sorrow of heart; for fear lest if he showed it at random
to those who cared nothing for it, or only desired it in a half-hearted
way, by opening what is necessary, and what ought only to be discovered to
those seeking perfection, to unworthy persons, and such as accepted it with
scorn, he might appear to lay himself open either to the charge of
bragging, or to the sin of betraying his trust; and at last being overcome
by our prayers he thus began.

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

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

CHAPTER III: Of our reply.

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

CHAPTER IV: Of Abbot Moses' question on the aforesaid statement.

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

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

   AS those, whose business it is to use weapons of war, whenever they
want to show their skill in their art before a king of this world, try to
shoot their arrows or darts into certain small targets which have the
prizes painted on them; for they know that they cannot in any other way
than by the line of their aim secure the end and the prize they hope for,
which they will only then enjoy when they have been able to hit the mark
set before them; but if it happens to be withdrawn from their sight,
however much in their want of skill their aim may vainly deviate from the
straight path, yet they cannot perceive that they have strayed from the
direction of the intended straight line because they have no distinct mark
to prove the skilfulness of their aim, or to show up its badness: and
therefore while they shoot their missiles idly into space, they cannot see
how they have gone wrong or how utterly at fault they are, since no mark is
their accuser, showing how far they have gone astray from the right
direction; nor can an unsteady, look help them to correct and restore the
straight line enjoined on them. So then the end indeed which we have set
before us is, as the Apostle says, eternal life, as he declares, "having
indeed your fruit unto holiness, and the end eternal life;"(1) but the
immediate goal is purity of heart, which he not unfairly terms
"sanctification," without which the afore-mentioned end cannot be gained;
as if he had said in other words, having your immediate goal in purity of
heart, but the end life eternal. Of which goal the same blessed Apostle
teaches us, and significantly uses the very term, i.e., skopo's, saying as
follows, "Forgetting those things which are behind and reaching forward to
those that are before, I press toward the mark, lot the prize of the high
calling of the Lord:"(1) which is more clearly put in Greek kata` skopo`n
diw'kw, i.e., "I press toward the mark, as if he said, "With this aim, with
which I forget those things that are behind, i.e., the faults of earlier
life, I strive to reach as the end the heavenly prize." Whatever then can
help to guide us to this object; viz., purity of heart, we must follow with
all our might, but whatever hinders us from it, we must shun as a dangerous
and hurtful thing. For, for this we do and endure all things, for this we
make light of our kinsfolk, our country, honours, riches, the delights of
this world, and all kinds of pleasures, namely in order that we may retain
a lasting purity of heart. And so when this object is set before us, we
shall always direct our actions and thoughts straight towards the
attainment of it; for if it be not constantly: fixed before our eyes, it
will not only make all our toils vain and useless, and force them: to be
endured to no purpose and without any reward, but it will also excite all
kinds of thoughts opposed to one another. For the mind, which has no fixed
point to which it may return, and on which it may chiefly fasten, is sure
to rove about from hour to hour and minute to minute in all sorts of
wandering: thoughts, and from those things which come to it from outside,
to be constantly changed into that state which first offers itself to it.

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

   FOR hence it arises that in the case of some who have despised the
greatest possessions of this world, and not only large sums of gold and
silver, but also large properties, we have seen them afterwards disturbed
and excited over a knife, or pencil, or pin, or pen. Whereas if they kept
their gaze steadily fixed out of a pure heart they would certainly never
allow such a thing to happen for trifles, while in order that they might
not suffer it in the case of great and precious riches they chose rather to
renounce them altogether. For often too some guard their books so jealously
that they will not allow them to be even slightly moved or touched by any
one else, and from this fact they meet with occasions of impatience and
death, which give them warning of the need of acquiring the requisite
patience and love; and when they have given up all their wealth for the
love of Christ, yet as they preserve their former disposition in the matter
of trifles, and are sometimes quickly upset about them, they become in all
points barren and unfruitful, as those who are without the charity of which
the Apostle speaks: and this the blessed Apostle foresaw in spirit, and
"though," says he, "I give all my goods to feed the poor, and give my body
to be burned, but have not charity, it profiteth me nothing."(2) And from
this it clearly follows that perfection is not arrived at simply by self-
denial, and the giving up of all our goods, and the casting away of
honours, unless there is that charity, the details of which the Apostle
describes, which consists in purity of heart alone. For "not to be
envious," "not to be puffed up, not to be angry, not to do any wrong, not
to seek one's own, not to rejoice in iniquity, not to think evil" etc. what
is all this except ever to offer to God a perfect and clean heart, and to
keep it free from all disturbances?

CHAPTER VII: How peace of mind should be sought.

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

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

   THIS then should be our main effort: and this steadfast purpose of
heart we should constantly aspire after; viz., that the soul may ever
cleave to God and to heavenly things. Whatever is alien to this, however
great it may be, should be given the second place, or even treated as of no
consequence, or perhaps as hurtful. We have an excellent illustration of
this state of mind and condition in the gospel in the case of Martha and
Mary: for when Martha was performing a service that was certainly a sacred
one, since she was ministering to the Lord and His disciples, and Mary
being intent only on spiritual instruction was clinging close to the feet
of Jesus which she kissed and anointed with the ointment of a good
confession, she is shown by the Lord to have chosen the better part, and
one which should not be taken away from her: for when Martha was toiling
with pious care, and was cumbered about her service, seeing that of herself
alone she was insufficient for such service she asks for the help of her
sister from the Lord, saying: "Carest Thou not that my sister has left me
to serve alone: bid her therefore that she help me"--certainly it was to no
unworthy work, but to a praiseworthy service that she summoned her: and yet
what does she hear from the Lord? "Martha, Martha, thou art anxious and
troubled about many things: but few things are needful, or only one. Mary
hath chosen the good part, which shall not be taken away from her."(1) You
see then that the Lord makes the chief good consist in meditation; i.e., in
divine contemplation: whence we see that all other virtues should be put in
the second place, even though we admit that they are necessary, and useful,
and excellent, because they are all performed for the sake of this one
thing. For when the Lord says: "Thou art careful and troubled about many
things, but few things are needful or only one," He makes the chief good
consist not in practical work however praiseworthy and rich in fruits it
may be, but in contemplation of Him, which indeed is simple and "but one";
declaring that "few things" are needful for perfect bliss, i.e., that
contemplation which is first secured by reflecting on a few saints: from
the contemplation of whom, he who has made some progress rises and attains
by God's help to that which is termed "one thing," i.e., the consideration
of God alone, so as to get beyond those actions and services of Saints, and
feed on the beauty and knowledge of God alone. "Mary" therefore "chose the
good, part, which shall not be taken away from her. And this must be more
carefully considered. For when He says that Mary chose the good part,
although He says nothing of Martha, and certainly does not appear to blame
her, yet in praising the one, He implies that the other is inferior. Again
when He says "which shall not be taken away from her" He shows that from
the other her portion can be taken away (for a bodily ministry cannot last
forever with a man), but teaches that this one's desire can never have an
end.

CHAPTER IX: A question how it is that the practice of virtue with a man.

   To which we, being deeply moved, replied what then? will the effort of
fasting, diligence in reading, works of mercy, justice, piety, and
kindness, be taken away from us, and not continue with the doers of them,
especially since the Lord Himself promises the reward of the kingdom of
heaven to these works, when He says: "Come, ye blessed of My Father,
inherit the kingdom prepared for you from the beginning of the world. For I
was an hungred, and ye gave Me to eat; I was thirsty and ye gave Me to
drink:" etc.(1) How then shall these works be taken away, which admit the
doers of them into the kingdom of heaven?

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

   MOSES. I did not say that the reward for a good work would be taken
away, as the Lord Himself says: "Whosoever shall give to one of the least
of these, a cup of cold water only in the name of a disciple, verily I say
unto you, he shall not lose his reward:"(2) but I maintain that the doing
of a thing, which either bodily necessity, or the onslaught of the flesh,
or the inequalities of this world, compel to be done, will be taken away.
For diligence in reading, and self-denial in fasting, are usefully
practised for purifying the heart and chastening the flesh in this life
only, as long as "the flesh lusteth against the spirit,"(8) and sometimes
we see that even in this life they are taken away from those men who are
worn out with excessive toil, or bodily infirmity or old age, and cannot be
practised by them. How much more then will they come to an end hereafter,
when "this corruptible shall have put on incorruption,"(4) and the body
which is now "a natural body" shall have risen "a spiritual body"(5) and
the flesh shall have begun to be such that it no longer lusts against the
spirit? And of this the blessed Apostle also clearly speaks, when he says
that "bodily exercise is profitable for a little: but godliness (by which
he certainly means love) "is profitable for all things, having the promise
of the life that now is and of that which is to come."(6) This clearly
shows that what is said to be useful for a little, is not to be practised
for all time, and cannot possibly by itself alone confer the highest state
of perfection on the man who slaves at it. For the term "for a little" may
mean either of the two things, i.e., it may refer to the shortness of the
time, because bodily exercise cannot possibly last on with man both in this
life and in the world to come: or it may refer to the smallness of the
profit which results from exercising the flesh, because bodily austerities
produce some sort of beginnings of progress, but not the actual perfection
of love, which has the promise of the life that now is and of that which is
to come: and therefore we deem that the practice of the aforesaid works is
needful, because without them we cannot climb the heights of love. For what
you call works of religion and mercy are needful in this life while these
inequalities and differences of conditions still prevail; but even here we
should not look for them to be performed, unless such a large proportion of
poor, needy, and sick folk abounded, which is brought about by the
wickedness of men; viz., of those who have grasped and kept for their own
use (without however using them) those things which were granted to all by
the Creator of all alike. As long then as this inequality lasts in this
world, this sort of work will be needful and useful to the man that
practises it, as it brings to a good purpose and pious will the reward of
an eternal inheritance: but it will come to an end in the life to come,
where equality will reign, when there will be no longer inequality, on
account of which these things must be done, but all men will pass from
these manifold practical works to the love of God, and contemplation of
heavenly things in continual purity of heart: to which those men who are
urgent in devoting themselves to knowledge and purifying the heart, have
chosen to give themselves up with all their might and main, betaking
themselves, while they are still in the flesh, to that duty, in which they
are to continue, when they have laid aside corruption, and when they come
to that promise of the Lord the Saviour, which says "Blessed are the pure
in heart for they shall see God."(7)

CHAPTER XI: On the abiding character of love.

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

CHAPTER XII: A question on perseverance in spiritual contemplation.

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

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

   MOSES. To cling to God continually, and as you say inseparably to hold
fast to meditation on Him, is impossible for a man while still in this weak
flesh of ours. But we ought to be aware on what we should have the purpose
of our mind fixed, and to what goal we should ever recall the gaze of our
soul: and when the mind can secure this it may rejoice; and grieve and sigh
when it is withdrawn from this, and as often as it discovers itself to have
fallen away from gazing on Him, it should admit that it has lapsed from the
highest good, considering that even a momentary departure from gazing on
Christ is fornication. And when our gaze has wandered ever so little from
Him, let us turn the eyes of the soul back to Him, and recall our mental
gaze as in a perfectly straight direction. For everything depends on the
inward frame of mind, and when the devil has been expelled. from this, and
sins no longer reign in it, it follows that the kingdom of God as founded
in us, as the Evangelist says "The kingdom of God cometh not with
observation, nor shall men say Lo here, or lo there: for verily I say unto
you that the kingdom of God is within you."(2) But nothing else can be
"within you," but knowledge or ignorance of truth, and delight either in
vice or in virtue, through which we prepare a kingdom for the devil or for
Christ in our heart: and of this kingdom the Apostle describes the
character, when he says "For the kingdom of God is not meat and drink, but
righteousness and peace and joy in the Holy Ghost."(3) And so if the
kingdom of God is within us, and the actual kingdom of God is righteousness
and peace and joy, then the man who abides in these is most certainly in
the kingdom of God, and on the contrary those who live in unrighteousness,
and discord, and the sorrow that worketh death, have their place in the
kingdom of the devil, and in hell and death. For by these tokens the
kingdom of God and the kingdom of the devil are distinguished: and in truth
if lifting up our mental gaze on high we would consider that state in which
the heavenly powers live on high, who are truly in the kingdom of God, what
should we imagine it to be except perpetual and lasting joy? For what is so
specially peculiar and appropriate to true blessedness as constant calm and
eternal joy? And that you may be quite sure that this, which we say, is
really so, not on my own authority but on that of the Lord, hear how very
clearly He describes the character and condition of that world: "Behold,"
says He, "I create new beavers and a new earth: and the former things shall
not be remembered nor come into mind. But ye shall be glad and rejoice
forever in that which I create."(4) And again "joy and gladness shall be
found therein: thanksgiving and the voice of praise, and there shall be
month after month, and Sabbath after Sabbath."(5) And again: "they shall
obtain joy and gladness; and sorrow and sighing shall flee away."(6) And if
you want to know more definitely about that life and the city of the
saints, hear what the voice of the Lord proclaims to the heavenly Jerusalem
herself: "I will make," says He, "thine officers peace and thine overseers
righteousness. Violence shall no more be heard in thy land, desolation nor
destruction within thy borders. And salvation shall take possession of thy
walls, and praise of thy gates. The sun shall be no more thy light by day,
neither shall the brightness of the moon give light to thee: but the Lord
shall be thine everlasting light, and thy God thy glory. Thy sun shall no
more go down, neither shall thy moon withdraw itself: but the Lord shall be
thine everlasting light, and the days of thy mourning shall be ended:"(1)
and therefore the holy Apostle does not say generally or without
qualification that every joy is the kingdom of God, but markedly and
emphatically that joy alone which is "in the Holy Ghost."(2) For he was
perfectly aware of another detestable joy, of which we hear "the world
shall rejoice,"(3) and "woe unto you that laugh, for ye shall mourn."(4) In
fact the kingdom of heaven must be taken in a threefold sense, either that
the heavens shall reign, i.e., the saints over other things subdued,
according to this text, "Be thou over five cities, and thou over ten;"(5)
and this which is said to the disciples: "Ye shall sit upon twelve thrones
judging the twelve tribes of Israel:"(6) or that the heavens themselves
shall begin to be reigned over by Christ, when "all things are subdued unto
Him," and God begins to be "all in all:"(7) or else that the saints shall
reign in heaven with the Lord.

CHAPTER XIV: Of the continuance of the soul.

WHEREFORE every one while still existing in this body should already be
aware that he must be committed to that state and office, of which he made
himself a sharer and an adherent while in this life, nor should he doubt
that in that eternal world he will be partner of him, whose servant and
minister he chose to make himself here: according to that saying of our
Lord which says "If any man serve Me, let him follow Me, and where I am,
there shall My servant also be."(8) For as the kingdom of the devil is
gained by consenting to sin, so the kingdom of God is attained by the
practice of virtue in purity of heart and spiritual knowledge. But where
the kingdom of God is, there most certainly eternal life is enjoyed, and
where the kingdom of the devil is, there without doubt is death and the
grave. And the man who is in this condition, cannot praise the Lord,
according to the saying of the prophet which tells us: "The dead cannot
praise Thee, O Lord; neither all they that go down into the grave
(doubtless of sin). But we," says he, "who live(not forsooth to sin nor I
to this world but to God) will bless the Lord, from this time forth for
evermore: for in death no man remembereth God: but in the grave (of sin)
who will confess to the Lord?"(9) i.e., no one will. For no man even though
he were to call himself a Christian a thousand times over, or a monk,
confesses God when he is sinning: no man who allows those things which the
Lord hates, remembereth God, nor calls himself with any truth the servant
of Him, whose commands he scorns with obstinate rashness: in which death
the blessed Apostle declares that the widow is involved, who gives herself
to pleasure, saying "a widow who giveth herself to pleasure is dead while
she liveth."(10) There are then many who while still living in this body
are dead, and lying in the grave cannot praise God; and on the contrary
there are many who though they are dead in the body yet bless God in the
spirit, and praise Him, according to this: "O ye spirits and souls of the
righteous, bless ye the Lord:"(11) and "every spirit shall praise the
Lord."(12) And in the Apocalypse the souls of them that are slain are not
only said to praise God but to address Him also.(13) In the gospel too the
Lord says with still greater clearness to the Sadducees: "Have ye not read
that which was spoken by God, when He said to you: I am the God of Abraham,
and the God of Isaac and the God of Jacob. He is not the God of the dead
but of the living: for all do live unto Him."(14) Of whom also the Apostle
says: "wherefore God is not ashamed to be called their God: for He hath
prepared for them a city."(15) For that they are not idle after the
separation from this body, and are not incapable of feeling, the parable in
the gospel shows, which tells us of the beggar Lazarus and Dives clothed in
purple, one of whom obtained a position of bliss, i.e., Abraham's bosom,
the other is consumed with the dreadful heat of eternal fire.(16) But if
you care too to understand the words spoken to the thief "To-day thou shalt
be with Me in Paradise,"(17) what do they clearly show but that not only
does their former intelligence continue with the souls, but also that in
their changed condition they partake of some state which corresponds to
their actions and deserts? For the Lord would certainly never have promised
him this, if He had known that his soul after being separated from the
flesh would either have been deprived of perception or have been resolved
into nothing. For it was not his flesh but his soul which was to enter
Paradise with Christ. At least we must avoid, and shun with the utmost
horror, that wicked punctuation of the heretics, who, as they do not
believe that Christ could be found in Paradise on the same day on which He
descended into hell, thus punctuate "Verily, I say unto you to-day," and
making a stop apply "thou shall be with. Me in Paradise, in such a way that
they imagine that this promise was not fulfilled at once after he departed
from this life, but that it will be fulfilled after the resurrection,(1) as
they do not understand what before the time of His resurrection He declared
to the Jews, who fancied that He was hampered by human difficulties and
weakness of the flesh as they were: "No man hath ascended into heaven, but
He who came down from heaven, even the Son of man who is in heaven:"(2) by
which He clearly shows that the souls of the departed are not only not
deprived of their reason, but that they are not even without such feelings
as hope and sorrow, joy and fear, and that they already are beginning to
taste beforehand something of what is reserved for them at the last
judgment, and that they are not as some unbelievers hold resolved into
nothing after their departure from this life:(3) but that they live a more
real life, and are still more earnest in waiting on the praises of God. And
indeed to put aside for a little Scripture proofs, and to discuss, as far
as our ability permits us, a little about the nature of the soul itself, is
it not beyond the bounds of I will not say the folly, but the madness of
all stupidity, even to have the slightest suspicion that the nobler part of
man, in which as the blessed Apostle shows, the image and likeness of God
consists,(4) will, when the burden of the body with which it is oppressed
in this world is laid aside, become insensible, when, as it contains in
itself all the power of reason, it makes the dumb and senseless material
flesh sensible, by participation with it: especially when it follows, and
the order of reason itself demands that when the mind has put off the
grossness of the flesh with which it is now weighed down, it will restore
its intellectual powers better than ever, and receive them in a purer and
finer condition than it lost them. But so far did the blessed Apostle
recognize that what we say is true, that he actually wished to depart from
this flesh; that by separation from it, he might be able to be joined more
earnestly to the Lord; saying: "I desire to be dissolved and to be with
Christ, which is far better, for while we are in the body we are absent
from the Lord:" and therefore "we are bold and have our desire always to be
absent from the body, and present with the Lord. Wherefore also we strive,
whether absent or present, to be pleasing to Him;"(5) and he declares
indeed that the continuance of the soul which is in the flesh is distance
from the Lord, and absence from Christ, and trusts with entire faith that
its separation and departure from this flesh involves presence with Christ.
And again still more clearly the same Apostle speaks of this state of the
souls as one that is very full of life: "But ye are come to Mount Sion, and
the city of the living God, the heavenly Jerusalem, and to an innumerable
company of angels, and the church of the first born, who are written in
heaven, and the spirits of just men made perfect."(6) Of which spirits he
speaks in another passage, "Furthermore we have had instructors of our
flesh, and we reverenced them: shall we not much more be subject to the
Father of spirits and live?"(7)

CHAPTER XV: How we must meditate on God.

   BUT the contemplation of God is gained in a variety of ways. For we not
only discover God by admiring His incomprehensible essence, a thing which
still lies hid in the hope of the promise, but we see Him through the
greatness of His creation, and the consideration of His justice, and the
aid of His daily providence: when with pure minds we contemplate what He
has done with His saints in every generation, when with trembling heart we
admire His power with which He governs, directs, and rules all things, or
the vastness of His knowledge, and that eye of His from which no secrets of
the heart can lie hid, when we consider the sand of the sea, and the number
of the waves measured by Him and known to Him, when in our wonder we think
that the drops of rain, the days and hours of the ages, and all things past
and future are present to His knowledge; when we gaze in unbounded
admiration on that ineffable mercy of His, which with unwearied patience
endures countless sins which are every moment being committed under His
very eyes, or the call with which from no antecedent merits of ours, but by
the free grace of His pity He receives us; or again the numberless
opportunities of salvation which He grants to those whom He is going to
adopt--that He made us be born in such a way as that from our very cradles
His grace and the knowledge of His law might be given to us, that He
Himself, overcoming our enemy in us simply for the pleasure of His good
will, rewards us with eternal bliss and everlasting rewards, when lastly He
undertook the dispensation of His Incarnation for our salvation, and
extended the marvels of His sacraments(1) to all nations. But there are
numberless other considerations of this sort, which arise in our minds
according to the character of our life and the purity of our heart, by
which God is either seen by pure eyes or embraced: which considerations
certainly no one will preserve lastingly, if anything of carnal affections
still survives in him, because "thou canst not," saith the Lord, "see My
face: for no man shall see Me and live;"(2) viz., to this world and to
earthly affections.

CHAPTER XVI: A question on the changing character of the thoughts.

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

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

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

CHAPTER XVIII: Comparison of a soul and a millstone.

   AND this movement of the heart is not unsuitably illustrated by the
comparison of a mill wheel, which the headlong rush of water whirls round,
with revolving impetus, and which can never stop its work so long as it is
driven round by the action of the water: but it is in the power of the man
who directs it, to decide whether he will have wheat or barley or darnel
ground by it. That certainly must be crushed by it which is put into it by
the man who has charge of that business. So then the mind also through the
trials of the present life is driven about by the torrents of temptations
pouring in upon it from all sides, and cannot be free from the flow of
thoughts: but the character of the thoughts which it should either throw
off or admit for itself, it will provide by the efforts of its own
earnestness and diligence: for if, as we said, we constantly recur to
meditation on the Holy Scriptures and raise our memory towards the
recollection of spiritual things and the desire of perfection and the hope
of future bliss, spiritual thoughts are sure to rise from this, and cause
the mind to dwell on those things on which we have been meditating. But if
we are overcome by sloth or carelessness and spend our time in idle gossip,
or are entangled in the cares of this world and unnecessary anxieties, the
result will be that a sort of species of tares will spring up, and afford
an injurious occupation for our hearts, and as our Lord and Saviour says,
wherever the treasure of our works or purpose may be, there also our heart
is sure to continue.(1)

CHAPTER XIX: Of the three origins of our thoughts.

   ABOVE all we ought at least to know that there are three origins of our
thoughts, i.e., from God, from the devil, and from ourselves. They come
from God when He vouchsafes to visit us with the illumination of the Holy
Ghost, lifting us up to a higher state of progress, and where we have made
but little progress, or through acting slothfully have been overcome, He
chastens us with most salutary compunction, or when He discloses to us
heavenly mysteries, or turns our purpose and will to better actions, as in
the case where the king Ahasuerus, being chastened by the Lord, was
prompted to ask for the books of the annals, by which he was reminded of
the good deeds of Mordecai, and promoted him to a position of the highest
honour and at once recalled his most cruel sentence concerning the
slaughter of the Jews.(2) Or when the prophet says: " will hearken what the
Lord God will say in me."(3) Another too tells us "And an angel spoke, and
said in me,"(4) or when the Son of God promised that He would come with His
Father, and make His abode in us,(5) and "It is not ye that speak, but the
Spirit of your Father which speaketh in you."(6) And the chosen vessel: Ye
seek a proof of Christ that speaketh in me."(7) But a whole range of
thoughts springs from the devil, when he endeavours to destroy us either by
the pleasures of sin or by secret attacks, in his crafty wiles deceitfully
showing us evil as good, and transforming himself into an angel of light to
us:(8) as when the evangelist tells us: "And when supper was ended, when
the devil had already put it into the heart of Judas Iscariot, Simon's son,
to betray"(9) the Lord: and again also "after the sop," he says, "Satan
entered into him."(10) Peter also says to Ananias: "Why hath Satan tempted
thine heart, to lie to the Holy Ghost?"(11) And that which we read in the
gospel much earlier as predicted by Ecclesiastes: "If the spirit of the
ruler rise up against thee, leave not thy place."(12) That too which is
said to God against Ahab in the third book of Kings, in the character of an
unclean spirit: "I will go forth and will be a lying spirit in the mouth of
all his prophets."(13) But they arise from ourselves, when in the course of
nature we recollect what we are doing or have done or have heard. Of which
the blessed David speaks: "I thought upon the ancient days, and had in mind
the years from of old, and I meditated, by night I exercised myself with my
heart, and searched out my spirit."(14) And again: "the Lord knoweth the
thoughts of man, that they are vain:"(15) and "the thoughts of the
righteous are judgments."(16) In the gospel too the Lord says to the
Pharisees: "why do ye think evil in your hearts?"(17)

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

   WE ought then carefully to notice this threefold order, and with a wise
discretion to analyse the thoughts which arise in our hearts, tracking out
their origin and cause and author in the first instance, that we may be
able to consider how we ought to yield ourselves to them in accordance with
the of those who suggest them so that we may, desert as the Lord's command
bids us, become good money-changers,(18) whose highest skill and whose
training is to test what is perfectly pure gold and what is commonly termed
tested,(19) or what is not sufficiently purified in the fire; and also with
unerring skill not to be taken in by a common brass denarius, if by being
coloured with bright gold it is made like some coin of great value; and not
only shrewdly to recognize coins stamped with the heads of usurpers, but
with a still shrewder skill to detect those which have the image of the
right king, but are not properly made, and lastly to be careful by the test
of the balance to see that they are not under proper weight. All of which
things the gospel saying, which uses this figure, shows us that we ought
also to observe spiritually; first that whatever has found an entrance into
our hearts, and whatever doctrine has been received by us, should be most
carefully examined to see whether it has been purified by the divine and
heavenly fire of the Holy Ghost, or whether it belongs to Jewish
superstition, or whether it comes from the pride of a worldly philosophy
and only externally makes a show of religion. And this we can do, if we
carry out the Apostle's advice, "Believe not every spirit, but prove the
spirits whether they are of God."(1) But by this kind those men also are
deceived, who after having been professed as monks are enticed by the grace
of style, and certain doctrines of philosophers, which at the first blush,
owing to some pious meanings not out of harmony with religion, deceive as
with the glitter of gold their hearers, whom they have superficially
attracted, but render them poor and miserable for ever, like men deceived
by false money made of copper: either bringing them back to the bustle of
this world, or enticing them into the errors of heretics, and bombastic
conceits: a thing which we read of as happening to Achan in the book of
Joshua the son of Nun,(2) when he coveted a golden weight from the camp of
the Philistines, and stole it, and was smitten with a curse and condemned
to eternal death. In the second place we should be careful to see that no
wrong interpretation fixed on to the pure gold of Scripture deceives us as
to the value of the metal: by which means the devil in his craft tried to
impose upon our Lord and Saviour as if He was a mere man, when by his
malevolent interpretation he perverted what ought to be understood
generally of all good men, and tried to fasten it specially on to Him, who
had no need of the care of the angels: saying, "For He shall give His
angels charge concerning Thee, to keep Thee in all Thy ways: and in their
hands they shall bear Thee up, lest at any time Thou dash Thy foot against
a stone,"(3) by a skilful assumption on his part giving a turn to the
precious sayings of Scripture and twisting them into a dangerous sense, the
very opposite of their true meaning, so as to offer to us the image and
face of an usurper under cover of the gold colour which may deceive us. Or
whether he tries to cheat us with counterfeits, for instance by urging that
some work of piety should be taken up which as it does come from the true
minds of the fathers, leads under the form of virtue to vice; and,
deceiving us either by immoderate or impossible fasts, or by too long
vigils, or inordinate prayers, or unsuitable reading, brings us to a bad
end. Or, when he persuades us to give ourselves up to mixing in the affairs
of others, and to pious visits, by which he may drive us away from the
spiritual cloisters of the monastery, and the secrecy of its friendly
peacefulness, and suggests that we take on our shoulders the anxieties and
cares of religious women who are in want, that when a monk is inextricably
entangled in snares of this sort he may distract him with most injurious
occupations and cares. Or else when he incites a man to desire the holy
office of the clergy under the pretext of edifying many people, and the
love of spiritual gain, by which to draw us away from the humility and
strictness of our life. All of which things, although they are opposed to
our salvation and to our profession, yet when covered with a sort of veil
of compassion and religion, easily deceive those who are lacking in skill
and care. For they imitate the coins of the true king, because they seem at
first full of piety, but are not stamped by those who have the right to
coin, i.e., the approved Catholic fathers, nor do they proceed from the
head public office for receiving them, but are made by stealth and by the
fraud of the devil, and palmed off upon the unskilful and ignorant not
without serious harm. And even although they seem to be useful and needful
at first, yet if afterwards they begin to interfere with the soundness of
our profession, and as it were to weaken in some sense the whole body of
our purpose, it is well that they should be cut off and cast away from us
like a member which may be necessary, but yet offends us and which seems to
perform the office of the right hand or foot. For it is better, without one
member of a command, i.e., its working or result, to continue safe and
sound in other parts, and to enter as weak into the kingdom of heaven
rather than with the whole mass of commands to fall into some error which
by an evil custom separates us from our strict rule and the system purposed
and entered upon, and leads to such loss, that it will never outweigh the
harm that will follow, but will cause all our past fruits and the whole
body of our work to be burnt in hell fire.(4) Of which kind of illusions it
is well said in the Proverbs: "There are ways which seem to be right to a
man, but their latter end will come into the depths of hell,"(5) and again
"An evil man is harmful when he attaches himself to a good man," (6) i.e.,
the devil deceives when he is covered with an appearance of sanctity: "but
he hates the sound of the watchman,"(1) i.e., the power of discretion which
comes from the words and warnings of the fathers.

CHAPTER XXI: Of the illusion of Abbot John.

   IN this manner we have heard that Abbot John who lived at Lycon,(2) was
recently deceived. For when his body was exhausted and failing as he had
put off taking food during a fast of two days, on the third day while he
was on his way to take some refreshment the devil came in the shape of a
filthy Ethiopian, and falling at his feet, cried "Pardon me because I
appointed this labour for you." And so that great man, who was so perfect
in the matter of discretion, understood that under pretence of an
abstinence! practised unsuitably, he was deceived by the craft of the
devil, and engaged in a fast of such a character as to affect his worn out
body with a weariness that was unnecessary, indeed that was harmful to the
spirit; as he was deceived by a counterfeit coin, and, while he paid
respect to the image of the true king upon it, was not sufficiently alive
to the question whether it was rightly cut and stamped. But the last duty
of this "good money-changer," which, as we mentioned before, concerns the
examination of the weight, will be fulfilled, if whenever our thoughts
suggest that anything is to be done, we scrupulously think it over, and,
laying it in the scales of our breast, weigh it with the most exact
balance, whether it be full of good for all, or heavy with the fear of God:
or entire and sound in meaning; or whether it be light with human display
or some conceit of novelty, or whether the pride of foolish vain glory has
not diminished or lessened the weight of its merit. And so straightway
weighing them in the public balance, i.e., testing them by the acts and
proofs of the Apostles and Prophets let us hold them as it were entire and
perfect and of full weight, or else with all care and diligence reject them
as imperfect and counterfeit, and of insufficient weight.

CHAPTER XXII: Of the fourfold method of discrimination.

   THIS power of discriminating will then be necessary for us in the
fourfold manner of which we have spoken; viz., first that the material does
not escape our notice whether it be of true or of painted gold: secondly,
that those thoughts which falsely promise works of religion should be
rejected by us as forged and counterfeit coins, as they are those which are
not rightly stamped, and which bear an untrue image of the king; and that
we may be able in the same way to detect those which in the case of the
precious gold of Scripture, by means of a false and heretical meaning, show
the image not of the true king but of an usurper; and that we refuse those
whose weight and value the rust of vanity has depreciated and not allowed
to pass in the scales of the fathers, as coins that are too light, and are
false and weigh too little; so that we may not incur that which  we are
warned by the Lord's command to avoid with all our power, and lose the
value and reward of all our labour. "Lay not up for yourselves treasures on
the earth, where rust and moth corrupt and where thieves break through and
steal."(3) For whenever we do anything with a view to human glory we know
that we are, as the Lord says, laying up for ourselves treasure on earth,
and that consequently being as it were hidden in the ground and buried in
the earth it must be destroyed by sundry demons or consumed by the biting
rust of vain glory, or devoured by the moths of pride so as to contribute
nothing to the use and profits of the man who has hidden it. We should then
constantly search all the inner chambers of our hearts, and trace out the
footsteps of whatever enters into them with the closest investigation lest
haply some beast, if I may say so, relating to the understanding, either
lion or dragon, passing through has furtively left the dangerous marks of
his track, which will show to others the way of access into the secret
recesses of the heart, owing to a carelessness about our thoughts. And so
daily and hourly turning up the ground of our heart with the gospel plough,
i.e., the constant recollection of the Lord's cross, we shall manage to
stamp out or extirpate from our hearts the lairs of noxious beasts and the
lurking places of poisonous serpents.

CHAPTER XXIII: Of the discourse of the teacher in regard to the merits of
his

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

   And so with this the blessed Moses put a stop to our talk, and urged
us, eager though we were and hanging on his lips, to go off to bed for a
little, advising us to lie down on the same mats on which we were sitting,
and to put our bundles(1) under our heads instead of pillows, as these
being tied evenly to thicker leaves of papyrus collected in long and
slender bundles, six feet apart, at one time provide the brethren when
sitting at service with a very low seat instead of a footstool, at another
time being put under their necks when they go to bed furnish a support for
their heads, that is not too hard, but comfortable and just right. For
which uses of the monks these things are considered especially fit and
suitable not only because they are somewhat soft, and prepared at little
cost of money and labour, as the papyrus grows everywhere along the banks
of the Nile, but also because they are of a convenient stuff and light
enough to be removed or fetched as need may require. And so at last at the
bidding of the old man we settled ourselves down to sleep in deep
stillness, both excited with delight at the conference we had held, and
also buoyed up with hope of the promised discussion.


II. SECOND CONFERENCE OF ABBOT MOSES.

CHAPTER I: Abbot Moses' introduction on the grace of discretion.

   AND so when we had enjoyed our morning sleep, when to our delight the
dawn of light again shone upon us, and we had begun to ask once more for
his promised talk, the blessed Moses thus began: As I see you inflamed with
such an eager desire, that I do not believe that that very short interval
of quiet which I wanted to subtract from our spiritual conference and
devote to bodily rest, has been of any use for the repose of your bodies,
on me too a greater anxiety presses when I take note of your zeal. For I
must give the greater care and devotion in paying my debt, in pro portion
as I see that you ask for it the more earnestly, according to that saying:
"When thou sittest to eat with a ruler consider diligently what is put
before thee, and put forth thine hand, knowing that thou oughtest to
prepare such things."(2) Wherefore as we are going to speak of the
excellent quality of discretion and the virtue of it, on which subject our
discourse of last night had entered at the termination of our discussion,
we think it desirable first to establish its excellence by the opinions of
the fathers, that when it has been shown what our predecessors thought and
said about it, then we may bring forward some ancient and modern shipwrecks
and mischances of various people, who were destroyed and hopelessly ruined
because they paid but little attention to it, and then as well as we can we
must treat of its advantages and uses: after a discussion of which we shall
know better how we ought to seek after it and practise it, by the
consideration of the importance of its value and grace. For it is no
ordinary virtue nor one which can be freely gained by merely human efforts,
unless they are aided by the Divine blessing, for we read that this is also
reckoned among the noblest gifts of the Spirit by the Apostle: "To one is
given by the Spirit the word of wisdom, to another the word of knowledge by
the same Spirit, to another faith by the same Spirit, to another the gift
of healing by the same Spirit," and shortly after, "to another the
discerning of spirits." Then after the complete catalogue of spiritual
gifts he subjoins: "But all these worketh one and the selfsame Spirit,
dividing to every man severally as He will."(1) You see then that the gift
of discretion is no earthly thing and no slight matter, but the greatest
prize of divine grace. And unless a monk has pursued it with all zeal, and
secured a power of discerning with unerring judgment the spirits that rise
up in him, he is sure to go wrong, as if in the darkness of night and dense
blackness, and not merely to fall down dangerous pits and precipices, but
also to make frequent mistakes in matters that are plain and
straightforward.

CHAPTER II: What discretion alone can give a monk; and a discourse of the
blessed Antony on this subject.

   AND so I remember that while I was still a boy, in the region of
Thebaid, where the blessed Antony lived, (2) the elders came to him to
inquire about perfection: and though the conference lasted from evening
till morning, the greatest part of the night was taken up with this
question. For it was discussed at great length what virtue or observance
could preserve a monk always unharmed by the snares and deceits of the
devil, and carry him forward on a sure and right path, and with firm step
to the heights of perfection. And when each one gave his opinion according
to the bent of his own mind, and some made it consist in zeal in fasting
and vigils, because a soul that has been brought low by these, and so
obtained purity of heart and body will be the more easily united to God,
others in despising all things, as, if the mind were utterly deprived of
them, it would come the more freely to God, as if henceforth there were no
snares to entangle it: others thought that withdrawal from the world was
the thing needful, i.e., solitude and the secrecy of the hermit's life;
living in which a man may more readily commune with God, and cling more
especially to Him; others laid down that the duties of charity, i.e., of
kindness should be practised, because the Lord in the gospel promised more
especially to give the kingdom to these; when He said "Come ye blessed of
My Father, inherit the kingdom prepared for you from the foundation of the
world. For I was an hungred and ye gave Me to eat, I was thirsty and ye
gave Me to drink, etc.:" (8) and when in this fashion they declared that by
means of different virtues a more certain approach to God could be secured,
and the greater part of the night had been spent in this discussion, then
at last the blessed Antony spoke and said: All these things which you have
mentioned are indeed needful, and helpful to those who are thirsting for
God, and desirous to approach Him. But countless accidents and the
experience of many people will not allow us to make the most important of
gifts consist in them. For often when men are most strict in fasting or in
vigils, and nobly withdraw into solitude, and aim at depriving themselves
of all their goods so absolutely that they do not suffer even a day's
allowance of food or a single penny to remain to them, and when they fulfil
all the duties of kindness with the utmost devotion, yet still we have seen
them suddenly deceived, so that they could not bring the work they had
entered upon to a suitable close, but brought their exalted fervour and
praiseworthy manner of life to a terrible end. Wherefore we shall be able
clearly to recognize what it is which mainly leads to God, if we trace out
with greater care the reason of their downfall and deception. For when the
works of the above mentioned virtues were abounding in them, discretion
alone was wanting, and allowed them not to continue even to the end. Nor
can any other reason for their falling off be discovered except that as
they were not sufficiently instructed by their elders they could not obtain
judgment and discretion, which passing by excess on either side, teaches a
monk always to walk along the royal road, and does not suffer him to be
puffed up on the right hand of virtue, i.e., from excess of zeal to
transgress the bounds of due moderation in foolish presumption, nor allows
him to be enamoured of slackness and turn aside to the vices on the left
hand, i.e., under pretext of controlling the body, to grow slack with the
opposite spirit of luke-warmness. For this is discretion, which is termed
in the gospel the "eye," "and light of the body," according to the
Saviour's saying: "The light of thy body is thine eye: but if thine eye be
single, thy whole body will be full of light, but if thine eye be evil, thy
whole body will be full of darkness:"(1) because as it discerns all the
thoughts and actions of men, it sees and overlooks all things which should
be done. But if in any man this is "evil," i.e., not fortified by sound
judgment and knowledge, or deceived by some error and presumption, it will
mike our whole body "full of darkness," i.e., it will darken all our mental
vision and our actions, as they will be involved in the darkness of vices
and the gloom of disturbances. For, says He, "if the light which is in thee
be darkness, how great will that darkness be!"(2) For no one can doubt that
when the judgment of our heart goes wrong, and is overwhelmed by the night
of ignorance, our thoughts and deeds, which are the result of deliberation
and discretion, must be involved in the darkness of still greater sins.

CHAPTER III: Of the error of Saul and of Ahab, by which they were deceived
through Jack of discretion.

   LASTLY, the man who in the judgment of God was the first to be worthy
of the kingdom of His people Israel, because he was lacking in this "eye"
of discretion, was, as if his whole body were full of darkness, actually
cast down from the kingdom while, being deceived by the darkness of this
"light," and in error, he imagined that his own offerings were more
acceptable to God than obedience to the command of Samuel, and met with an
occasion of falling in that very matter in which he had hoped to propitiate
the Divine Majesty.(3) And ignorance, I say, of this discretion led Ahab
the king of Israel after a triumph and splendid victory which had been
granted to him by the favour of God to fancy that mercy on his part was
better than the stem execution of the divine command, and, as it seemed to
him, a cruel rule: and moved by this consideration, while he desired to
temper a bloody victory with mercy, he was on account of his
indiscriminating clemency rendered full of darkness in his whole body, and
condemned irreversibly to death.(4)

CHAPTER. IV: What is said of the value of discretion in Holy Scripture.

   SUCH is discretion, which is not only the "light of the body," but also
called the sun by the Apostle, as it said "Let not the sun go down upon
your wrath."(5) It is also called the guidance of our life: as it said
"Those who have no guidance, fall like leaves."(6) It is most truly named
counsel, without which the authority of Scripture allows us to do nothing,
so that we are not even permitted to take that spiritual "wine which maketh
glad the heart of man"(7) without its regulating control: as it is said "Do
everything with counsel, drink thy wine with counsel,"(8) and again "like a
city that has its walls destroyed and is not fenced in, so is a man who
does anything without counsel."(9) And how injurious the absence of this is
to a monk, the illustration and figure in the passage quoted shows, by
comparing it to a city that is destroyed and without walls. Heroin lies
wisdom, herein lies intelligence and understanding without which our inward
house cannot be built, nor can spiritual riches be gathered together, as it
is said: "A house is built with wisdom, and again it is set up with
intelligence. With understanding the storehouses are filled with all
precious riches and good things."(10) This I say is "solid food," which can
only be taken by those who are full grown and strong, as it is said: "But
solid food is for full grown men, who by reason of use have their senses
exercised to discern good and evil."(11) And it is shown to be useful and
necessary for us, only in so far as it is in accordance with the word of
God and its powers, as is said "For the word of God is quick and powerful,
and sharper than any two-edged sword, and reaching even to the dividing
asunder of soul and spirit, of both joints and marrow, and a discerner of
the thoughts and intents of the heart:"(1) and by this it is clearly shown
that no virtue can possibly be perfectly acquired or continue without the
grace of discretion. And so by the judgment of the blessed Antony as well
as of all others it has been laid down that it is discretion which leads a
fearless monk by fixed stages to God, and preserves the virtues mentioned
above continually intact, by means of which one may ascend with less
weariness to the extreme summit of perfection, and without which even those
who toil most willingly cannot reach the heights of perfection. For
discretion is the mother of all virtues, as well as their guardian and
regulator.

CHAPTER V: Of the death of the old man Heron.

   AND to support this judgment delivered of old by the blessed Antony and
the other fathers by a modern instance, as we promised to do, remember what
you lately saw happen before your very eyes, I mean, how the old man
Heron,(2) only a very few days ago was cast down by an illusion of the
devil from the heights to the depths, a man whom we remember to have lived
for fifty years in this desert and to have preserved a strict continence
with especial severity, and who aimed at the secrecy of solitude with
marvellous fervour beyond all those who dwell here. By what device then or
by what method was he deluded by the deceiver after so many labours, and
falling by a most grievous downfall struck with profound grief all those
who live in this desert? Was it not because, having too little of the
virtue of discretion he preferred to be guided by his own judgment rather
than to obey the counsels and conference of the brethren and the
regulations of the elders? Since he ever practised incessant abstinence and
fasting with such severity, and persisted in the secrecy of solitude and a
monastic cell so constantly that not even the observance of the Easter
festival could ever persuade him to join in the feast with the brethren:
when in accordance with the annual observance, all the brethren remained in
the church and he alone would not join them for fear lest he might seem to
relax in some degree from his purpose by taking only a little pulse. And
deceived by this presumption he received with the utmost reverence an angel
of Satan as  an angel of light and with blind slavishness obeyed his
commands and cast himself down a well, so deep that the eye could not
pierce its depths, nothing doubting of the promise of the angel who had
assured him that the merits of his virtues and labours were such that he
could not possibly run any risk. And that he might prove the truth of this
most certainly by experimenting on his own safety, in the dead of night he
was deluded enough to cast himself into the above mentioned well, to prove
indeed the great merit of his virtue if he should come out thence unhurt.
And when by great efforts on the part of the brethren he had been got out
already almost dead, on the third day afterward he expired, and what was
still worse, persisted in his obstinate delusion so that not even the
experience of his death could persuade him that he had been deceived by the
craft of devils. Wherefore in spite of the merits of his great labours and
the number of years which he had spent in the desert those who with
compassion and the greatest kindness pitied his end, could hardly obtain
from Abbot Paphnutius(3) that he should not be reckoned among suicides, and
be deemed unworthy of the memorial and oblation for those at rest.(4)

CHAPTER VI: Of the destruction of two brethren for lack of discretion.

   WHAT shall I say of those two brethren who lived beyond that desert of
the Thebaiid where once the blessed Antony dwelt, and, not being
sufficiently influenced by careful discrimination, when they were going
through the vast and extended waste determined not to take any food with
them, except such as the Lord Himself might provide for them. And when as
they wandered through the deserts and were already fainting from hunger
they were spied at a distance by the Mazices(5) (a race which is even more
savage and ferocious than almost all wild tribes, for they are not driven
to shed blood, as other tribes are, from desire of spoil but from simple
ferocity of mind), and when these acting contrary to their natural
ferocity, met them with bread, one of the two as discretion came to his
aid, received it with delight and thankfulness as if it were offered to him
by the Lord, thinking that the food had been divinely provided for him, and
that it was God's doing that those who always delighted in bloodshed had
offered the staff of life to men who were already fainting and dying; but
the other refused the food because it was offered to him by men and died of
starvation. And though this sprang in the first instance from a persuasion
that was blame-worthy yet one of them by the help of discretion got the
better of the idea which he had rashly and carelessly conceived, but the
other persisting in his obstinate folly, and being utterly lacking in
discretion, brought upon himself that death which the Lord would have
averted, as he would not believe that it was owing to a Divine impulse that
the fierce barbarians forgot their natural ferocity and offered them bread
instead of a sword.

CHAPTER VII: Of an illusion into which another fell for lack of discretion.

   WHY also should I speak of one (whose name we had rather not mention as
he is still alive), who for a long while received a devil in the brightness
of an angelic form, and was often deceived by countless revelations from
him and believed that he was a messenger of righteousness: for when these
were granted, every night he provided a light in his cell without the need
of any lamp. At last he was ordered by the devil to offer up to God his own
son who was living with him in the monastery, in order that his merits
might by this sacrifice be made equal to those of the patriarch Abraham.
And he was so far seduced by his persuasion that he would really have
committed the murder unless his son had seen him getting ready the knife
and sharpening it with unusual care, and looking for the chains with which
he meant to tie him up for the sacrifice when he was going to offer him up;
and had fled away in terror with a presentiment of the coming crime.

CHAPTER VIII: Of the fall and deception of a monk of Mesopotamia.

   IT is a long business too to tell the story of the deception of that
monk of Mesopotamia, who observed an abstinence that could be imitated by
but few in that country, which he had practised for many years concealed in
his cell, and at last was so deceived by revelations and dreams that came
from the devil that after so many labours and good deeds, in which he had
surpassed all those who dwelt in the same parts, he actually relapsed
miserably into Judaism and circumcision of the flesh. For when the devil by
accustoming him to visions through the wish to entice him to believe a
falsehood in the end, had like a messenger of truth revealed to him for a
long while what was perfectly true, at length he showed him Christian folk
together with the leaders of our religion and creed; viz. Apostles and
Martyrs, in darkness and filth, and foul and disfigured with all squalor,
and on the other hand the Jewish people with Moses, the patriarchs and
prophets, dancing with all joy and shining with dazzling light; and so
persuaded him that if he wanted to share their reward and bliss, he must at
once submit to circumcision. And so none of these would have been so
miserably deceived, if they had endeavoured to obtain a power of
discretion. Thus the mischances and trials of many show how dangerous it is
to be without the grace of discretion.

CHAPTER IX: A question about the acquirement of true discretion.

   To this Germanus: It has been fully and completely shown both by recent
instances and by the decisions of the ancients how discretion is in some
sense the fountain head and the root of all virtues. We want then to learn
how it ought to be gained, or how we can tell whether it is genuine and
from God, or whether it is spurious and from the devil: so that (to use the
figure of that gospel parable which you discussed on a former occasion, in
which we are bidden to become good money changers(1)) we may be able to see
the figure of the true king stamped on the coin and to detect what is not
stamped on coin that is current, and that, as you said in yesterday's talk
using an ordinary expression, we may reject it as counterfeit, under the
teaching of that skill which you treated of with sufficient fulness and
detail, and showed ought to belong to the man who is spiritually a good
money changer of the gospel. For of what good will it be to have recognized
the value of that virtue and grace if we do not know how to seek for it and
to gain it?

CHAPTER X: The answer how true discretion may be gained.

   THEN MOSES: True discretion, said he, is only secured by true humility.
And of this humility the first proof is given by reserving everything (not
only what you do but also what you think), for the scrutiny of the elders,
so as not to trust at all in your own judgment but to acquiesce in their
decisions in all points, and to acknowledge what ought to be considered
good or bad by their traditions.(1) And this habit will not only teach a
young man to walk in the right path through the true way of discretion, but
will also keep him unhurt by all the crafts and deceits of the enemy. For a
man cannot possibly be deceived, who lives not by his own judgment but
according to the example of the elders, nor will our crafty foe be able to
abuse the ignorance of one who is not accustomed from false modesty to
conceal all the thoughts which rise in his heart, but either checks them or
suffers them to remain, in accordance with the ripened judgment of the
elders. For a wrong thought is enfeebled at the moment that it is
discovered: and even before the sentence of discretion has been given, the
foul serpent is by the power of confession dragged out, so to speak, from
his dark under-ground cavern, and in some sense shown up. and sent away in
disgrace. For evil thoughts will hold sway in us just so long as they are
hidden in the heart: and that you may gather still more effectually the
power of this judgment I will tell you what Abbot Serapion did,(2) and what
he used often to tell to the younger brethren for their edification.

CHAPTER XI: The words of Abbot Serapion on the decline of thoughts that are
exposed to others, and also on the danger of self-confidence.

   WHILE, said he, I was still a lad, and stopping with Abbot Theonas,(3)
this habit was forced upon me by the assaults of the enemy, that after I
had supped with the old man at the ninth hour, I used every day secretly to
hide a biscuit in my dress, which I would eat on the sly later on without
his knowing it. And though I was constantly guilty of the theft with the
consent of my will, and the want of restraint that springs from desire that
has grown inveterate, yet when my unlawful desire was gratified I would
come to myself and torment myself over the theft committed in a way that
overbalanced the pleasure I had enjoyed in the eating. And when I was
forced not without grief of heart to fulfil day after day this most heavy
task required of me, so to speak, by Pharaoh's taskmasters, instead of
bricks, and could not escape from this cruel tyranny, and yet was ashamed
to disclose the secret theft to the old man, it chanced by the will of God
that I was delivered from the yoke of this voluntary captivity, when
certain brethren had sought the old man's cell with the object of being
instructed by him. And when after supper the spiritual conference had begun
to be held, and the old man in answer to the questions which they had
propounded was speaking about the sin of gluttony and the dominion of
secret thoughts, and showing their nature and the awful power which they
have so long as they are kept secret, I was overcome by the power of the
discourse and was conscience stricken and terrified, as I thought that
these things were mentioned by him because the Lord had revealed to the old
man my bosom secrets; and first I was moved to secret sighs, and then my
heart's compunction increased and I openly burst into sobs and tears, and
produced from the folds of my dress which shared my theft and received it,
the biscuit which I had carried off in my bad habit to eat on the sly; and
I laid it in the midst and lying on the ground an begging for forgiveness
confessed how I used to eat one every day in secret, and with copious tears
implored them to intreat the Lord to free me from this dreadful slavery.
Then the old man: "Have faith, my child," said he, "Without any words of
mine, your confession frees you from this slavery. For you have today
triumphed over your victorious adversary, by laying him low by your
confession in a manner which more than makes up for the way in which you
were overthrown by him through your former silence, as when, never
confuting him with your own answer or that of another, you had allowed him
to lord it over you, according to that saying of Solomon's: 'Because
sentence is not speedily pronounced against the evil, the heart of the
children of men is full within them to do evil:' (4) and therefore after
this exposure of him that evil spirit will no longer be able to vex you,
nor will that foul serpent henceforth make his lurking place in you, as he
has been dragged out into light from the darkness by your life-giving
confession." The old man had not finished speaking when lo! a burning lamp
proceeding from the folds of my dress filled the cell with a sulphureous
smell so that the pungency of the odour scarcely allowed us to stay there:
and the old man resuming his admonition said Lo! the Lord has visibly
confirmed to you the truth of my words, so that you can see with your eyes
how he who was the author of His Passion has been driven out from your
heart by your life-giving confession, and know that the enemy who has been
exposed will certainly no longer find a home in you, as his expulsion is
made manifest. And so, as the old man declared, said he, the sway of that
diabolical tyranny over me has been destroyed by the power of this
confession and stilled for ever so that the enemy has never even tried to
force upon me any more the recollection of this desire, nor have I ever
felt myself seized with the passion of that furtive longing. And this
meaning we see is neatly expressed in a figure in Ecclesiastes. "If" says
he "a serpent bite without hissing there is no sufficiency for the
charmer,"(1) showing that the bite of a serpent in silence is dangerous,
i.e., if a suggestion or thought springing from the devil is not by means
of confession shown to some charmer, I mean some spiritually  minded person
who knows how to heal the wound at once by charms from the Scripture, and
to extract the deadly poison of the serpent from the heart, it will be
impossible to help the sufferer who is already in danger and must soon die.
In this way therefore we shall easily arrive at the knowledge of true
discretion, so as by following the steps of the Elders never to do anything
novel nor to decide anything by or on our own responsibility, but to walk
in all things as we are taught by their tradition and upright life. And the
man who is strengthened by this system will not only arrive at the perfect
method of discretion, but also will remain perfectly safe from all the
wiles of the enemy: for by no other fault does the devil drag down a monk
so precipitately and lead him away to death, as when he persuades him to
despise the counsel of the Elders and to rely on his own opinion and
judgment: for if all the arts and contrivances discovered by man's
ingenuity and those which are only useful for the conveniences of this
temporary life, though they can be felt with the hand and seen with the
eye, can yet not be understood by anyone, without lessons from a teacher,
how foolish it is to fancy that there is no need of an instructor in this
one alone which is invisible and secret and can only be seen by the purest
heart, a mistake in which brings about no mere temporary loss or one that
can easily be repaired, but the destruction of the soul and everlasting
death: for it is concerned with a daily and nightly conflict against no
visible foes, but invisible and cruel ones, and a spiritual combat not
against one or two only, but against countless hosts, failure in which is
the more dangerous to all, in proportion as the foe is the fiercer and the
attack the more secret. And therefore we should always follow the footsteps
of the Elders with the utmost care, and bring to them everything which
rises in our hearts, by removing the veil of shame.

CHAPTER XII: A confession of the modesty which made us ashamed to reveal
our thoughts to the elders.

   GERMANUS: The ground of that hurtful modesty, through which we
endeavour to hide bad thoughts, is especially owing to this reason; viz.,
that we have heard of a superior of the Elders in the region of Syria, as
it was believed, who, when one of the brethren had laid bare his thoughts
to him in a genuine confession, was afterwards extremely indignant and
severely chid him for them. Whence it results that while we press them upon
our selves and are ashamed to make them known to the Elders, we cannot
obtain the remedies that would heal them.

CHAPTER XIII: The answer concerning the trampling down of shame, and the
danger of one without contrition.

   MOSES: Just as all young men are not alike in fervour of spirit nor
equally instructed in learning and good morals, so too we cannot find that
all old men are equally perfect and excellent. For the true riches of old
men are not to be measured by grey hairs but by their diligence in youth
and the rewards of their past labours. "For," says one, "the things that
thou hast not gathered in thy youth, how shall thou find them in thy old
age?" "For venerable old age is not that of long time, nor counted by the
number of years: but the understanding of a man is grey hairs, and a
spotless life is old age."(2) And therefore we are not to follow in the
steps or embrace the traditions and advice of every old man whose head is
covered with grey hairs, and whose age is his sole claim to respect, but
only of those whom we find to have distinguished themselves in youth in an
approved and praiseworthy manner, and to have been trained up not on self-
assurance but on the traditions of the Elders. For there are some, and
unhappily they form the majority, who pass their old age in a lukewarmness
which they contracted in youth, and in sloth, and so obtain authority not
from the ripeness of their character but simply from the number of their
years. Against whom that reproof of the Lord is specially aimed by the
prophet: "Strangers have devoured his strength and he knew it not: yea,
grey hairs also are spread about upon him, and he is ignorant of it."(1)
These men, I say, are not pointed out as examples to youth from the
uprightness of their lives, nor from the strictness of their profession,
which would be worthy of praise and imitation, but simply from the number
of their years; and so the subtle enemy uses their grey hairs to deceive
the younger men, by a wrongful appeal to their authority, and endeavours in
his cunning craftiness to upset and deceive by their example those who
might have been urged into the way of perfection by their advice or that of
others; and drags them down by means of their teaching and practice either
into a baneful indifference, or into deadly despair. And as I want to give
you an instance of this, I will tell you a fact which may supply us with
some wholesome teaching, without giving the name of the actor, lest we
might be guilty of something of the same kind as the man who published
abroad the sins of the brother which had been disclosed to him. When this
one, who was not the laziest of young men, had gone to an old man, whom we
know very well, for the sake of the profit and health of his soul, and had
candidly confessed that he was troubled by carnal appetites and the spirit
of fornication, fancying that he would receive from the old man's words
consolation for his efforts, and a cure for the wounds inflicted on him,
the old man attacked him with the bitterest reproaches, and called him a
miserable and disgraceful creature, and unworthy of the name of monk, while
he could be affected by a sin and lust of this character, and instead of
helping him so injured him by his reproaches that he dismissed him from his
cell in a state of hopeless despair and deadly despondency. And when he,
oppressed with such a sorrow, was plunged in deep thought, no longer how to
cure his passion, but how to gratify his lust, the Abbot Apollos,(2) the
most skilful of the EIders, met him, and seeing by his looks and gloominess
his trouble and the violence of the assault which he was secretly revolving
in his heart, asked him the reason of this upset; and when he could not
possibly answer the old man's gentle inquiry, the latter perceived more and
more clearly that it was not without reason that he wanted to hide in
silence the cause of a gloom so deep that he could not conceal it by his
looks, and so began to ask him still more earnestly the reasons for his
hidden grief. And by this he was forced to confess that he was on his way
to a village to take a wife, and leave the monastery and return to the
world, since, as the old man had told him, he could not be a monk, if he
was unable to control the desires of the flesh and to cure his passion. And
then the old man smoothed him down with kindly consolation, and told him
that he himself was daily tried by the same pricks of desire and lust, and
that therefore he ought not to give way to despair, nor be surprised at the
violence of the attack of which he would get the better not so much by
zealous efforts, as by the mercy and grace of the Lord; and he begged him
to put off his intention just for one day, and having implored him to
return to his cell, went as fast as he could to the monastery of the above
mentioned old man--and when he had drawn near to him he stretched forth his
hands and prayed with tears, and said "O Lord, who alone art the righteous
judge and unseen Physician of secret strength and human weakness, turn the
assault from the young man upon the old one, that he may learn to
condescend to the weakness of sufferers, and to sympathize even in old age
with the frailties of youth." And when he had ended his prayer with tears,
he sees a filthy Ethiopian standing over against his cell and aiming fiery
darts at him, with which he was straightway wounded, and came out of his
cell and ran about hither and thither like a lunatic or a drunken man, and
going in and out could no longer restrain himself in it, but began to hurry
off in the same direction in which the young man had gone. And when Abbot
Apollos saw him like a madman driven wild by the furies, he knew that the
fiery dart of the devil which he had seen, had been fixed in his heart, and
had by its intolerable heat wrought in him this mental aberration and
confusion of the understanding; and so he came up to him and asked "Whither
are you hurrying, or what has made you forget the gravity of years and
disturbed you in this childish way, and made you hurry about so rapidly"?
And when he owing to his guilty conscience and confused by this disgraceful
excitement fancied that the lust of his heart was discovered, and, as the
secrets of his heart were known to the old man, did not venture to return
any answer to his inquiries, "Return," said he, "to your cell, and at last
recognize the fact that till now you have been ignored or despised by the
devil, and not counted in the number of those with whom he is daily roused
to fight and struggle against their efforts and earnestness,--you who could
not--I will not say ward off, but not even postpone for one day, a single
dart of his aimed at you after so many years spent in this profession of
yours. And with this the Lord has suffered you to be wounded that you may
at least learn in your old age to sympathize with infirmities to which you
are a stranger, and may know from your own case and experience how to
condescend to the frailties of the young, though when you received a young
man troubled by an attack from the devil, you did not encourage him with
any consolation, but gave him up in dejection and destructive despair into
the hands of the enemy, to be, as far as you were concerned, miserably
destroyed by him. But the enemy would certainly never have attacked him
with so fierce an onslaught, with which he has up till now scorned to
attack you, unless in his jealousy at the progress he was to make, he had
endeavoured to get the better of that virtue which he saw lay in his
disposition, and to destroy it with his fiery darts, as he knew without the
shadow of a doubt that he was the stronger, since he deemed t worth his
while to attack him with such vehemence. And so learn from your own
experience to sympathize with those in trouble, and never to terrify with
destructive despair those who are in danger, nor harden them with severe
speeches, but rather restore them with gentle and kindly consolations, and
as the wise Solomon says, "Spare not to deliver those who are led forth to
death, and to redeem those who are to be slain,"(1) and after the example
of our Saviour, break not the bruised reed, nor quench the smoking flax,(2)
and ask of the Lord that grace, by means of which you yourself may
faithfully learn both in deed and power to sing: "the Lord hath given me a
learned tongue that I should know how to uphold by word him that is
weary:"(3) for no one could bear the devices of the enemy, or extinguish or
repress those carnal fires which burn with a sort of natural flame, unless
God's grace assisted our weakness, or protected and supported it. And
therefore, as the reason for this salutary incident is over, by which the
Lord meant to set that young man free from dangerous desires and to teach
you something of the violence of their attack, and of the feeling of
compassion, let us together implore Him in prayer, that He may be pleased
to remove that scourge, which the Lord thought good to lay upon you for
your good (for "He maketh sorry and cureth: he striketh and his hands heal.
He humbleth and exalteth, he killeth and maketh alive: he bringeth down to
the grave and bringeth up")(4), and may extinguish with the abundant dew of
His Spirit the fiery darts of the devil, which at my desire He allowed to
wound you. And although the Lord removed this temptation at a single prayer
of the old man with the same speed with which He had suffered it to come
upon him, yet He showed by a clear proof that a man's faults when laid bare
were not merely not to be scolded, but that the grief of one in trouble
ought not to be lightly despised. And therefore never let the clumsiness or
shallowness of one old man or of a few deter you and keep you back from
that life-giving way, of which we spoke earlier, or from the tradition of
the Elders, if our crafty enemy makes a wrongful use of their grey hairs in
order to deceive younger men: but without any cloak of shame everything
should be disclosed to the Elders, and remedies for wounds be faithfully
received from them together with examples of life and conversation: from
which we shall find like help and the same sort of result, if we try to do
nothing at all on our own responsibility and judgment.

CHAPTER XIV: Of the call of Samuel.

   LASTLY SO far has this opinion been shown to be pleasing to God that we
see that this system not without reason finds a place in holy Scripture, so
that the Lord would not of Himself instruct by the method of a Divine
colloquy the lad Samuel, when chosen for judgment, but suffered him to run
once or twice to the old man, and willed that one whom He was calling to
converse with Him should be taught even by one who had offended God, as he
was an old man, and preferred that he whom He had deemed worthy to be
called by Him should be trained by the Elder in order to test the humility
of him who was called to a Divine office, and to set an example to the
younger men by the manner of his subjection.

CHAPTER XV: Of the call of the Apostle Paul.

   AND when Christ in His own Person called and addressed Paul, although
He might have opened out to him at once the way of perfection, yet He chose
rather to direct him to Ananias and commanded him to learn the way of truth
from him, saying: "Arise and go into the city and there it shall be told
thee what thou oughtest to do."(1) So He sends him to an older man, and
thinks good to have him instructed by his teaching rather than His own,
lest what might have been rightly done in the case of Paul might set a bad
example of self-sufficiency, if each one were to persuade himself that he
also ought in like manner to be trained by the government and teaching of
God alone rather than by the instruction of the Elders. And this self-
sufficiency the apostle himself teaches, not only by his letters but by his
acts and deeds, ought to be shunned with all possible care, as he says that
he went up to Jerusalem solely for this reason; viz., to communicate in a
private and informal conference with his co-apostles and those who were
before him that Gospel which he preached to the Gentiles, the grace of the
Holy Spirit accompanying him with powerful signs and wonders: as he says
"And I communicated with them the Gospel which I preach among the Gentiles
lest perhaps I had run or should run in vain."(2) Who then is so self-
sufficient and blind as to dare to trust in his own judgment and discretion
when the chosen vessel confesses that he had need of conference with his
fellow apostles. Whence we clearly see that the Lord does not Himself show
the way of perfection to anyone who having the opportunity of learning
depises the teaching and training of the Elders, paying no heed to that
saying which ought most carefully to be observed: "Ask thy father and he
will show it to thee: thine Elders and they will tell thee. "(3)

CHAPTER XVI: How to seek for discretion.

   We ought then with all our might to strive for the virtue of discretion
by the power of humility, as it will keep us uninjured by either extreme,
for there is an old saying akro'thtes iso;thtes, i.e., extremes meet. For
excess of fasting and gluttony come to the same thing, and an unlimited
continuance of vigils is equally injurious to a monk as the torpor of a
deep sleep: for when a man is weakened by excessive abstinence he is sure
to return to that condition in which a man is kept through carelessness and
negligence, so that we have often seen those who could not be deceived by
gluttony, destroyed by excessive fasting and by reason of weakness liable
to that passion which they had before overcome. Unreasonable vigils and
nightly watchings have also been the ruin of some whom sleep could not get
the better of: wherefore as the apostle says "with the arms of
righteousness on the right hand and on the left,"(4) we pass on with due
moderation, and walk between the two extremes, under the guidance of
discretion, that we may not consent to be led away from the path of
continence marked out for us, nor fall by undue carelessness into the
pleasures of the palate and belly.

CHAPTER XVII: On excessive fasts and vigils.

   FOR I remember that I had so often resisted the desire for food, that
having abstained from taking any for two or three days, my mind was not
troubled even by the recollection of any eatables and also that sleep was
by the assaults of the devil so far removed from my eyes, that for several
days and nights I used to pray the Lord to grant a little sleep to my eyes;
and then I felt that I was in greater peril from the want of food and sleep
than from struggling against sloth and gluttony. And so as we ought to be
careful not to fall into dangerous effeminacy through desire for bodily
gratification, nor indulge ourselves with eating before the right time nor
take too much, so also we ought to refresh ourselves with food and sleep at
the proper time even if we dislike it. For the struggle in each case is
caused by the devices of the enemy; and excessive abstinence is still more
injurious to us than careless satiety: for from this latter the
intervention of a healthy compunction will raise us to the right measure of
strictness, and not from the former.

CHAPTER XVIII: A question on the right measure of abstinence and
refreshment.

   GERMANUS: What then is the measure of abstinence by keeping which with
even balance we shah succeed in passing unharmed between the two extremes?

CHAPTER XIX: Of the best plan for our daily food.

   MOSES: On this matter we are aware that there have been frequent
discussions among our Elders. For in discussing the abstinence of some who
supported their lives continually on nothing but beans or only on
vegetables and fruits, they proposed to all of them to partake of bread
alone, the right measure of which they fixed at two biscuits, so small that
they assuredly scarcely weighed a pound.

CHAPTER XX: An objection on the ease of that abstinence in which a man is
sustained by two biscuits.

   AND this we gladly embraced, and answered that we should scarcely
consider this limit as abstinence, as we couId not possibly reach it
entirely.

CHAPTER XXI: The answer concerning the value and measure of well-proved
abstinence.

   MOSES: If you want to test the force of this rule, keep to this limit
continually, never departing from it by taking any cooked food even on
Sunday or Saturday, or on the  occasions of the arrival of any of the
brethren; for the flesh, refreshed by these exceptions, is able not only to
support itself through the rest of the week on a smaller quantity, but can
also postpone all refreshment without difficulty, as it is sustained by the
addition of that food which it has taken beyond the limit; while the man
who has always been satisfied with the full amount of the above-mentioned
measure will never be able to do this, nor to put off breaking his fast
till the morrow. For I remember that our Elders (and I recollect that we
ourselves also often had the same experience) found it so hard and
difficult to practise this abstinence, and observed the rule laid down with
such pain and hunger that it was almost against their will and with tears
and lamentation that they set this limit to their meals.

CHAPTER XXII: What is the usual limit both of abstinence and of partaking
food.

   BUT this is the usual limit of abstinence; viz., for everyone to allow
himself food according to the requirements of his strength or bodily frame
or age, in such quantity as is required for the support of the flesh, and
not for the satisfactory feeling of repletion. For on both sides a man will
suffer the greatest injury, if having no fixed rule at one time he pinches
his stomach with meagre food and fasts, and at another stuffs it by over-
eating himself; for as the mind which is enfeebled for lack of food loses
vigour in praying, while it is worn out with excessive weakness of the
flesh and forced to doze, so again when weighed down with over-eating it
cannot pour forth to God pure and free prayers: nor will it succeed in
preserving uninterruptedly the purity of its chastity, while even on those
days on which it seems to chastise the flesh with severer abstinence, it
feeds the fire of carnal desire with the fuel of the food that it has
already taken.

CHAPTER XXIII: Quemadmodum abundantia umorum genitalium castigetur.(1)

   NAM quod semel per escarum abundantiam concretus fuerit in medullis,
necesse est egeri atque ab ipsa naturae lege propelli, quae exuberantiam
cujuslibet umoris superflui velut noxiam sibi atque contrariam in semet
ipsa residere non patitur ideoque rationabili semper et aequali est corpus
nostrum parsimonia castigandum, ut si naturali hac necessitate commorantes
in came omnimodis carere non possumus, saltim rarius nos et non amplius
quamtrina vice ista conluvione respersos totius anni cursus inveniat, quod
tureen sine ullo pruritu quietus egerat sopor, non fallax imago index
occultae voluptatis eliciat.

   Wherefore this is the moderate and even allowance and measure of
abstinence, of which we spoke, which has the approval also of the judgment
of the fathers; viz., that daily hunger should go hand in hand with our
daily meals, preserving both body and soul in one and the same condition,
and not allowing the mind either to faint through weariness from fasting,
nor to be oppressed by over-eating, for it ends in such a sparing diet that
sometimes a man neither notices nor remembers in the evening that he has
broken his fast.

CHAPTER XXIV: Of the difficulty of uniformity in eating; and of the
gluttony of brother Benjamin.

   AND so far is this not done without difficulty, that those who know
nothing of perfect discretion would rather prolong their fasts for two
days, and reserve for tomorrow what they should have eaten today, so that
when they come to partake of food they may enjoy as much as they can
desire. And you know that lastly your fellow citizen Benjamin most
obstinately stuck to this: as he would not every day partake of his two
biscuits, nor, continually take his meagre fare with uniform self-
discipline, but preferred always to continue his fasts for two days that
when he came to eat he might fill his greedy stomach with a double portion,
and by eating four biscuits enjoy a comfortable sense of repletion, and
manage to fill his belly by means of a two days' fast. And you doubtless
remember what sort of an end there was to the life of this man who
obstinately and pertinaciously relied on his own judgment rather than on
the traditions of the Elders, for he forsook the desert and returned back
to the vain philosophy of this world and earthly vanities, and so confirmed
the above mentioned opinion of the Elders by the example of his downfall,
and by his destruction teaches a lesson that no one who trusts in his own
opinion and judgment can possibly climb the heights of perfection, nor fail
to be deceived by the dangerous wiles of the devil.

CHAPTER XXV: A question how is it possible always to observe one and the
same measure.

   GERMANUS: How then can we observe this measure without ever breaking
it? for sometimes at the ninth hour when the Station fast(1) is over,
brethren come to see us and then we must either for their sakes add
something to our fixed and customary portion, or certainly fail in that
courtesy which we are told to show to everybody.

CHAPTER XXVI: The answer how we should not exceed the proper measure of
food.

   MOSES: Both duties must be observed in the same way and with equal
care: for we ought most scrupulously to preserve the proper allowance of
food for the sake of our abstinence, and in like manner out of charity to
show courtesy and encouragement to any of the brethren who may arrive;
because it is absolutely ridiculous when you offer food to a brother, nay,
to Christ Himself, not to partake of it with him, but to make yourself a
stranger to his repast. And so we shall keep clear of guilt on either hand
if we observe this plan; viz., at the ninth hour to partake of one of the
two biscuits which form our proper canonical allowance, and to keep back
the other to the evening, in expectation of something like this, that if
any of the brethren comes to see us we may partake of it with him, and so
add nothing to our own customary allowance: and by this arrangement the
arrival of our brother which ought to be a pleasure to us will cause us no
inconvenience: since we shall show him the civilities which courtesy
requires in such a way as to relax nothing of the strictness of our
abstinence. But if no one should come, we may freely take this last biscuit
as belonging to us according to our canonical rule, and by this frugality
of ours as a single biscuit was taken at the ninth hour, our stomach will
not be overloaded at eventide, a thing which is often the case with those
who under the idea that they are observing a stricter abstinence put off
all their repast till evening; for the fact that we have but recently taken
food hinders our intellect from being bright and keen both in our evening
and in our nocturnal prayers, and so at the ninth hour a convenient and
suitable time has been allowed for food, in which a monk can refresh
himself and so find that he is not only fresh and bright during his
nocturnal vigils, but also perfectly ready for his evening prayers, as his
food is already digested.

   With such a banquet of two courses, as it were, the holy Moses feasted
us, showing us not only the grace and power of discretion by his present
learned speech, but also the method of renunciation and the end and aim of
the monastic life by the discussion previously held; so as to make clearer
than daylight what we had hitherto pursued simply with fervour of spirit
and zeal for God but with closed eyes, and to make us feel how far we had
up till then wandered from purity of heart and the straight line of our
course, since the practice of all visible arts belonging to this life
cannot possibly stand without an understanding of their aim, nor can it be
taken in hand without a clear view of a definite end.


III. CONFERENCE OF ABBOT PAPHNUTIUS.

ON THE THREE SORTS OF RENUNCIATIONS.

CHAPTER I: Of the life and conduct of Abbot Paphnutius.

   IN that choir of saints who shine like brilliant stars in the night of
this world, we have seen the holy. Paphnutius,(1) like some great luminary,
shining with the brightness of knowledge. For he was a presbyter of our
company, I mean of those whose abode was in the desert of Scete, where he
lived to extreme old age, without ever moving from his cell, of which he
had taken possession when still young, and which was five miles from the
church, even to nearer districts; nor was he when worn out with years
hindered by the distance from going to Church on Saturday or Sunday. But
not wanting to return from thence empty handed he would lay on his
shoulders a bucket of water to last him all the week, and carry it back to
his cell, and even when he was past ninety would not suffer it to be
fetched by the labour of younger men. He then from his earliest youth.
threw himself into the monastic discipline with such fervour that when he
had spent only a short time in it, he was endowed with the virtue of
submission, as well as the knowledge of all good qualities. For by the
practice of humility and obedience he mortified all his desires, and by
this stamped out all his faults and acquired every virtue which the
monastic system and the teaching of the ancient fathers produces, and,
inflamed with desire for still further advances, he was eager to penetrate
into the recesses of the desert, so that, with no human companions to
disturb him, he might be more readily united to the Lord, to whom he longed
to be inseparably joined, even while he still lived in the society of the
brethren. And there once more in his excessive fervour he outstripped the
virtues of the Anchorites, and in his eager desire for continual divine
meditation avoided the sight of them: and he plunged into solitary places
yet wilder and more inaccessible, and hid himself for a long while in them,
so that, as the Anchorites themselves only with great difficulty caught a
glimpse of him every now and then, the belief was that he enjoyed and
delighted in the daily society of angels, and because of this remarkable
characteristic of his s he was surnamed by them the Buffalo.

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

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

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

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

CHAPTER IV: An explanation of the three callings.

   To make clear therefore the main differences between these three kinds
of calling, the first is from God, the second comes through man, the third
is from compulsion. And a calling is from God whenever some inspiration has
taken possession of our heart, and even while we are asleep stirs in us at
desire for eternal life and salvation, and bids us follow God and cleave to
His commandments with life-giving contrition: as we read in Holy Scripture
that Abraham was called by the voice of the Lord from his native country,
and all his dear relations, and his father's house; when the Lord said "Get
thee out from thy country and from thy kinsfolk and from thy father's
house."(1) And in this way we have heard that the blessed Antony also was
called,(2) the occasion of whose conversion was received from God alone.
For on entering a church he there heard in the Gospel the Lord saying:
"Whoever hateth not father and mother and children and wife and lands, yea
and his own soul also, cannot be my disciple;" and "if thou wilt be
perfect, go sell all that thou hast, and give to the poor, and thou shalt
have treasure in heaven, and come, follow me:"(3) And with heartfelt
contrition he took this charge of the Lord as if specially aimed at him,
and at once gave up everything and followed Christ, without any incitement
thereto from the advice and teaching of men. The second kind of calling is
that which we said took place through man; viz., when we are stirred up by
the example of some of the saints, and their advice, and thus inflamed with
the desire of salvation: and by this we never forget that by the grace of
the Lord we ourselves were summoned, as we were aroused by the advice and
good example of the above-mentioned saint, to give ourselves up to this aim
and calling; and in this way also we find in Holy Scripture that it was
through Moses that the children of Israel were delivered from the Egyptian
bondage. But the third kind of calling is that which comes from compulsion,
when we have been involved in the riches and pleasures of this life, and
temptations suddenly come upon us and either threaten us with peril of
death, or smite us with the loss and confiscation of our goods, or strike
us down with the death of those dear to us, and thus at length even against
our will we are driven to turn to God whom we scorned to follow in the days
of Our wealth. And of this compulsory call we often find instances in
Scripture, when we read that on account of their sins the children of
Israel were given up by the Lord to their enemies; and that on account of
their tyranny and savage cruelty they turned again, and cried to the Lord.
And it says: "The Lord sent them a Saviour, called Ehud, the son of Gera,
the son of Jemini, who used the left hand as well as the right:" and again
we are told, "they cried unto the Lord, who raised them up a Saviour and
delivered them, to wit, Othniel, the son of Kenaz, Caleb's younger
brother."(4) And it is of such that the Psalm speaks: "When He slew them,
then they sought Him: and they returned and came to Him early in the
morning: and they remembered that God was their helper, and the most High
God their redeemer." And again: "And they cried unto the Lord when they
were troubled, and He delivered them out of their distress."(1)

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

   OF these three calls then, although the two former may seem to rest on
better principles, yet sometimes we find that even by the third grade,
which seems the lowest and the coldest, men have been made perfect and most
earnest in spirit, and have become like those who made an admirable
beginning in approaching the Lord's service, and passed the rest of their
lives also in most laudable fervour of spirit: and again we find that from
the higher grade very many have grown cold, and often have come to a
miserable end. And just as it was no hindrance to the former class that
they seemed to be converted not of their own free will, but by force and
compulsion, in as much as the loving kindness of the Lord secured for them
the opportunity for repentance, so too to the latter it was of no avail
that the early days of their conversion were so bright, because they were
not careful to bring the remainder of their life to a suitable end. For in
the case of Abbot Moses,(2) who lived in a spot in the wilderness called
Calamus,(3) nothing was wanting to his merits and perfect bliss, in
consequence of the fact that he was driven to flee to the monastery through
fear of death, which was hanging over him because of a murder; for he made
such use of his compulsory conversion that with ready zeal he turned it
into a voluntary one and climbed the topmost heights of perfection. As also
on the Other hand; to very many, whose names I ought not to mention, it has
been of no avail that they entered on the Lord's service with better
beginning than this, as afterwards sloth and hardness of heart crept over
them, and they fell into a dangerous state of torpor, and the bottomless
pit of death, an instance of which we see clearly indicated in the call of
the Apostles. For of what good was it to Judas that he had of his own free
will embraced the highest grade of the Apostolate in the same way in which
Peter and the rest of the Apostles had been summoned, as he allowed the
splendid beginning of his call to terminate in a ruinous end of cupidity
and covetousness, and as a cruel murderer even rushed into the betrayal of
the Lord? Or what hindrance was it to Paul that he was suddenly blinded,
and seemed to be drawn against his will into the way of salvation, as
afterwards he followed the Lord with complete fervour of soul, and having
begun by compulsion completed it by a free and voluntary devotion, and
terminated with a magnificent end a life that was rendered glorious by such
great deeds? Everything therefore depends upon the end; in which one who
was consecrated by a noble conversion at the outset may through
carelessness turn out a failure, and one who was compelled by necessity to
adopt the monastic life may through fear of God and earnestness be made
perfect.

CHAPTER VI: An account of the three sorts of renunciations.

   WE must now speak of the renunciations, of which tradition and the
authority of Holy Scripture show us three, and which every one of us ought
with the utmost zeal to make complete. The first is that by which as far as
the body is concerned we make light of all the wealth and goods of this
world; the second, that by which we reject the fashions and vices and
former affections of soul and flesh; the third, that by which we detach our
soul from all present and visible things, and contemplate only things to
come, and set our heart on what is invisible. And we read that the Lord
charged Abraham to do all these. three at once, when He said to him "Get
thee out from thy country, and thy kinsfolk, and thy father's house."(4)
First He said "from thy country," i.e., from the goods of this world, and
earthly riches: secondly, "from thy kinsfolk," i.e., from this former life
and habits and sins, which cling to us from our very birth and are joined
to us as it were by ties of affinity and kinship: thirdly, "from thy
father's house," i.e., from all the recollection of this world, which the
sight of the eyes can afford. For of the two fathers, i.e., of the one who
is to be forsaken, and of the one who is to be sought, David thus speaks in
the person of God: "Hearken, O daughter, and consider, and incline thine
ear: forget also thine own people and thy father's house:"(5) for the
person who says "Hearken, O daughter," is certainly a Father; and yet he
bears witness that the one, whose house and people he urges should be
forgotten, is none the less father of his daughter. And this happens when
being dead with Christ to the rudiments of this world, we no longer, as the
Apostle says, regard "the things which are seen, but those which are not
seen, for the things which are not seen are eternal,"(1) and going forth in
heart from this temporal and visible home, turn our eyes and heart towards
that in which we are to remain for ever. And this we shall succeed in doing
when, while we walk in the flesh, we are no longer at war with the Lord
according to the flesh, proclaiming in deed and actions the truth of that
saying of the blessed Apostle "Our conversation is in heaven."(2) To these
three sorts of renunciations the three books of Solomon suitably
correspond. For Proverbs answers to the first renunciation, as in it the
desires for carnal things and earthly sins are repressed; to the second
Ecclesiastes corresponds, as there everything which is done under the sun
is declared to be vanity; to the third the Song of Songs, in which the soul
soaring above all things visible, is actually joined to the word of God by
the contemplation of heavenly things.

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

   WHEREFORE it Will not be of much advantage to us that we have made our
first renunciation with the utmost devotion and faith, if we do not
complete the second with the same zeal and ardour. And so when we have
succeeded in this, we shall be able to arrive at the third as well, in
which we go forth from the house of our former parent, (who, as we know
well, was our father from our Very birth, after the old man, when we were
"by nature children of wrath, as others also,"(3)) and fix our whole mental
gaze on things celestial. And of this father Scripture says to Jerusalem
which had despised God the true Father, "Thy father was an Amorite, and thy
mother a Hittite;"(4) and in the gospel we read "Ye are of your father the
devil and the lusts of your father ye love to do."(5) And when we have left
him, as we pass from things visible to things unseen we shall be able to
say with the Apostle: "But we know that if our earthly house of this
tabernacle is dissolved we have a habitation from God, a house not made
with hands, eternal in the heavens,"(6) and this also, which we quoted a
little while ago: "But our conversation is in heaven, whence also we look
for the Saviour, the Lord Jesus, who will reform the body of our low estate
made like to the body of His glory,"(7) and this of the blessed David: "For
I am a sojourner upon the earth," and "a stranger as all my fathers
were;"(8) so that we may in accordance with the Lord's word be made like
those of whom the Lord speaks to His Father in the gospel as follows: "They
are not of the world, as I am not of the world,"(9) and again to the
Apostles themselves: "If ye were of this world, the world would love its
own: but because ye are not of this world, therefore the world hateth
you."(10) Of this third renunciation then we shall succeed in reaching the
perfection, whenever our soul is sullied by no stain of carnal coarseness,
but, all such having been carefully eliminated, it has been freed from
every earthly quality and desire, and by constant meditation on things
Divine, and spiritual contemplation has so far passed on to things unseen,
that in its earnest seeking after things above and things spiritual it no
longer feels that it is prisoned in this fragile flesh, and bodily form,
but is caught up into such an ecstasy as not only to hear no words with the
outward ear, or to busy itself with gazing on the forms of things present,
but not even to see things close at hand, or large objects straight before
the very eyes. And of this no one can understand the truth and force,
except one who has made trial of what has been said, under the teaching of
experience; viz., one, the eyes of whose soul the Lord has turned away from
all things present, so that he no longer considers them as things that will
soon pass away, but as things that are already done with, and sees them
vanish into nothing, like misty smoke; and like Enoch, "walking with God,"
and "translated" from human life and fashions, not "be found" amid the
vanities of this life: And that this actually happened corporeally in the
case of Enoch the book of Genesis thus tells us. "And Enoch walked with
God, and was not found, for God translated him." And the Apostle also says:
"By faith Enoch was translated that he should not see death," the death
namely of which the Lord says in the gospel: "He that liveth and believeth
in me shall not die eternally."(11) Wherefore, if we are anxious to attain
true perfection, we ought to look to it that as we have outwardly with the
body made light of parents, home, the riches and pleasures of the world, we
may also inwardly with the heart forsake all these things and never be
drawn back by any desires to those things which we have forsaken, as those
who were led up by Moses, though they did not literally go back, are yet
said to have returned in heart to Egypt; viz., by forsaking God who had led
them forth with such mighty signs, and by worshipping the idols of Egypt of
which they had thought scorn, as Scripture says: "And in their hearts they
turned back into Egypt, saying to Aaron: Make us gods to go before us,"(1)
for we should fall into like condemnation with those who, while dwelling in
the wilderness, after they had tasted manna from heaven, lusted after the
filthy food of sins, and of mean baseness, and should seem together with
them to murmur in the same way: "It was well with us in Egypt, when we sat
over the flesh pots and ate the onions, and garlic, and cucumbers, and
melons:"(2) A form of speech, which, although it referred primarily to that
people, we yet see fulfilled today in our own case and mode of life: for
everyone who after renouncing this world turns back to his old desires, and
reverts to his former likings asserts in heart and act the very same thing
that they did, and says "It was well with me in Egypt," and I am afraid
that the number of these will be as large as that of the multitudes of
backsliders of whom we read under Moses, for though they were reckoned as
six hundred and three thousand armed men who came out of Egypt, of this
number not more than two entered the land of promise. Wherefore we should
be careful to take examples of goodness from those who are few and far
between, because according to that figure of which we have spoken in the
gospel "Many are called but few" are said to be "chosen."(3) A renunciation
then in body alone, and a mere change of place from Egypt will not do us
any good, if we do not succeed in achieving that renunciation in heart,
which is far higher and more valuable. For of that mere bodily renunciation
of which we have spoken the apostle declares as follows: "Though I bestow
all my goods to feed the poor, and give my body to be burned, but have not
charity, it profiteth me nothing."(4) And the blessed Apostle would never
have said this had it not been that he foresaw by the spirit that some who
had given all their goods to feed the poor would not be able to attain to
evangelical perfection and the lofty heights of charity, because while
pride or impatience ruled over their hearts they were not careful to purify
themselves from their former sins, and unrestrained habits, and on that
account could never attain to that love of God which never faileth, and
these, as they fall short in this second stage of renunciation, can still
less reach that third stage which is most certainly far higher. But
consider too in your minds with great care the fact that he did not simply
say "If I bestow my goods." For it might perhaps be thought that he spoke
of one who had not fulfilled the command of the gospel, but had kept back
something for himself, as some half-hearted persons do. But he says "Though
I bestow all my goods to feed the poor," i.e., even if my renunciation of
those earthly riches be perfect. And to this renunciation he adds something
still greater: "And though I give my body to be burned, but have not
charity, I am nothing:" As if he had said in other words, though I bestow
all my goods to feed the poor in accordance with that command in the
gospel, where we are told "If thou wilt be perfect, go sell all that thou
hast, and give to the poor, and thou shalt have treasure in heaven,"(5)
renouncing them so as to keep back nothing at all for myself, and though to
this distribution (of my goods) I should by the burning of my flesh add
martyrdom so as to give up my body for Christ, and yet be impatient, or
passionate or envious or proud, or excited by wrongs done by others, or
seek what is mine, or indulge in evil thoughts, or not be ready and patient
in bearing all that can be inflicted on me, this renunciation and the
burning of the outer man will profit me nothing, while the inner man is
still involved in the former sins, because, while in the fervour of the
early days of my conversion I made light of the mere worldly substance,
which is said to be not good or evil in itself but indifferent, I took no
care to cast out in like manner the injurious powers of a bad heart, or to
attain to that love of the Lord which is patient, which is "kind, which
envieth not, is not puffed up, is not soon angry, dealeth not perversely,
seeketh not her own, thinketh no evil," which "beareth all things, endureth
all things,"(6) and which lastly never suffers him who follows after it to
fall by the deceitfulness of sin.

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

   WE ought then to take the utmost care that our inner man as well may
cast off and make away with all those possessions of its sins, which it
acquired in its former life: which as they continually cling to body and
soul are our very own, and, unless we reject them and cut them off while we
are still in the flesh, will not cease to accompany us after death. For as
good qualities, or charity itself which is their source, may be gained in
this world, and after the close of this life make the man who loves it
lovely and glorious, so our faults transmit to that eternal remembrance a
mind darkened and stained with foul colours. For the beauty or ugliness of
the soul is the product of its virtues or its vices, the colour it takes
from which either makes it so glorious, that it may well hear from the
prophet "And the king shall have pleasure in thy beauty,"(1) or so black,
and foul, and ugly, that it must surely acknowledge the stench of its
shame, and say "My wounds stink and are corrupt because of my
foolishness,"(2) and the Lord Himself says to it "Why is not the wound of
the daughter of my people closed?"(3) And therefore these are our very own
possessions, which continually remain with the soul, which no king and no
enemy can either give or take away from us. These are our very own
possessions which not even death itself can part from the soul, but by
renouncing which we can attain to perfection, and by clinging to which we
shall suffer the punishment of eternal death.

CHAPTER IX: Of three sorts of possessions.

   RICHES and possessions are taken in Holy Scripture in three different
ways, i.e., as good, bad, and indifferent. Those are bad, of which it is
said: "The rich have wanted and have   suffered hunger,"(4) and "Woe unto
you that are rich, for ye have received your consolation:"(5) and to have
cast off these riches is the height of perfection; and a distinction which
belongs to those poor who are commended in the gospel by the Lord's saying:
"Blessed are the poor in spirit, for theirs is the kingdom of heaven;"(6)
and in the Psalm: "This poor man cried, and the Lord heard him,"(7) and
again: "The poor and needy shall praise thy name."(8) Those riches are
good, to acquire which is the work of great virtue and merit, and the
righteous possessor of which is praised by David who says "The generation
of the righteous shall be blessed: glory and riches are in his house, and
his righteousness remaineth for ever:"(9) and again "the ransom of a man's
life are his riches."(10) And of these riches it is Said in the Apocalypse
to him who has them not and to his shame is poor and naked: "I will begin,"
says he, "to vomit thee out of my mouth. Because thou sayest I am rich and
wealthy and have need of nothing: and knowest not that thou art wretched
and miserable and poor and blind and naked, I counsel thee to buy of me
gold fire-tried, that thou mayest be made rich, and mayest be clothed in
white garments, and that the shame of thy nakedness may not appear."(11)
There are some also which are indifferent, i.e., which may be made either
good or bad: for they are made either one or the other in accordance with
the will and character of those who use them: of which the blessed, Apostle
says "Charge the rich of this world not to be high-minded nor to trust in
the uncertainty of riches, but in God (who giveth us abundantly all things
to enjoy), to do good, to give easily, to communicate to Others, to lay up
in store for themselves a good foundation that they may lay hold on the
true life."(12) These are what the rich man in the gospel kept, and never
distributed to the poor,--while the beggar Lazarus was lying at his gate
and desiring to be fed with his crumbs; and so he was condemned to the
unbearable flames and everlasting heat of hell-fire.(13)

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

   IN leaving then these visible goods of the world we forsake not our own
wealth, but that which is not ours, although we boast of it as either
gained by our own exertions or inherited by us from our forefathers. For as
I said nothing is our own, save this only which we possess with our heart,
and which cleaves to our soul, and therefore cannot be taken away from us
by any one. But Christ speaks in terms of censure of those visible riches,
to those who clutch them as if they were their own, and refuse to share
them with those in want. "If ye have not been faithful in what is
another's, who will give to you what is your own?"(14) Plainly then it is
not only daily experience which teaches us that these riches are not our
own, but this saying of our Lord also, by the very title which it gives
them. But concerning visible(1) and worthless riches Peter says to the
Lord: "Lo, we have left all and followed thee. What shall we have
therefore?"(2) when it is clear that they had left nothing but their
miserable broken nets. And unless this expression "all" is understood to
refer to that renunciation of sins which is really great and important, we
shall not find that the Apostles had left anything of any value, or that
the Lord had any reason for bestowing on them the blessing of so great
glory, that they were allowed to hear from Him that "in the regeneration,
when the Son of Man shall sit on the throne of His glory, ye also shall sit
upon twelve thrones judging the twelve tribes of Israel."(3) If then those,
who have completely renounced their earthly and visible goods, cannot for
sufficient reason attain to Apostolic charity, nor climb with readiness and
vigour to that third stage of renunciation which is still higher and
belongs to but few, what should those think of themselves, who do not even
make that first step (which is very easy) a thorough one, but keep together
with their old want of faith, their former sordid riches, and fancy that
they can boast of the mere name of monks? The first renunciation then of
which we spoke is of what is not our own, and therefore is not enough of
itself to confer perfection on the renunciant, unless he advances to the
second, which is really and truly a renunciation of what belongs to us. And
when we have made sure of this by the expulsion of all our faults, we shall
mount to the heights of the third renunciation also, whereby we rise above
not merely all those things which are done in this world or specially
belong to men, but even that whole universe around us which is esteemed so
glorious, and shall with heart and soul look down upon it as subject to
vanity and destined soon to pass away; as we look, as the Apostle says,
"not on those things which are seen, but on those which are not seen: for
the things that are seen, are temporal, and the things which are not seen
are eternal;"(4) that so we may be found worthy to hear that highest
utterance, which was spoken to Abraham: "and come into a land which I will
show thee,"(5) which clearly shows that unless a man has made those three
former renunciations with all earnestness of mind, he cannot attain to this
fourth, which is granted as a reward and privilege to one whose
renunciation is perfect, that he may be found worthy to enter the land of
promise which no longer bears for him the thorns and thistles of sins;
which after all the passions have been driven out is acquired by purity of
heart even in the body, and which no good deeds or exertions of man's
efforts (can gain), but which the Lord Himself promises to show, saying
"And come into the land which I will show to thee:" which clearly proves
that the beginning of our salvation results from the call of the Lord, Who
says "Get thee out from thy country," and that the completion of perfection
and purity is His gift in the same way, as He says "And come into the land
which I will show thee," i.e., not one you yourself can know or discover by
your own efforts, but one which I will show not only to one who is ignorant
of it, but even to one who is not looking for it. And from this we clearly
gather that as we hasten to the way of salvation through being stirred up
by the inspiration of the Lord, so too it is under the guidance of His
direction and illumination that we attain to the perfection of the highest
bliss.

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

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

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

   PAPHNUTIUS: This would fairly influence us, if in every work and
practice, the beginning and the end were everything, and there were no
middle in between. And so as we know that God creates opportunities of
salvation in various ways, it is in our power to make use of the
opportunities granted to us by heaven more or less earnestly. For just as
the offer came from God Who called him "get thee out of thy country," so
the obedience was on the part of Abraham who went forth; and as the fact
that the saying "Come into the land" was carried into action, was the work
of him who obeyed, so the addition of the words "which I will show thee"
came from the grace of God Who commanded or promised it. But it is well for
us to be sure that although we practise every virtue with unceasing
efforts, yet with all our exertions and zeal we can never arrive at
perfection, nor is mere human diligence and toil of itself sufficient to
deserve to reach the splendid reward of bliss, unless we have secured it by
means of the co-operation of the Lord, and His directing our heart to what
is right. And so we ought every moment to pray and say with David "Order my
steps in thy paths that my footsteps slip not:"(1) and "He hath set my feet
upon a rock and ordered my goings:"(2) that He Who is the unseen ruler of
the human heart may vouchsafe to turn to the desire of virtue that will of
ours, which is more readily inclined to vice either through want of
knowledge of what is good, or through the delights of passion. And we read
this in a verse in which the prophet sings very plainly: "Being pushed I
was overturned that I might fall," where the weakness of our free will is
shown. And "the Lord sustained me:"(3) again this shows that the Lord's
help is always joined to it, and by this, that we may not be altogether
destroyed by our free will, when He sees that we have stumbled, He sustains
and supports us, as it were by stretching out His hand. And again: "If I
said my foot was moved;" viz., from the slippery character of the will,
"Thy mercy, O Lord, helped me."(4) Once more he joins on the help of God to
his own weakness, as he confesses that it was not owing to his own efforts
but to the mercy of God, that the foot of his faith was not moved. And
again: "According to the multitude of the sorrows which I had in my heart,"
which sprang most certainly from my free will, "Thy comforts have refreshed
my soul,"(5) i.e., by coming through Thy inspiration into my heart, and
laying open the view of future blessings which Thou hast prepared for them
who labour in Thy name, they not only removed all anxiety from my heart,
but actually conferred upon it the greatest delight. And again: "Had it not
been that the Lord helped me, my soul had almost dwelt in hell."(6) He
certainly shows that through the depravity of this free will he would have
dwelt in hell, had he not been saved by the assistance and protection of
the Lord. For "By the Lord," and not by free-will, "are a man's steps
directed," and "although the righteous fair" at least by free will, "he
shall not be east away." And why? because "the Lord upholdeth him with His
hand:"(7) and this is to say with the utmost clearness: None of the
righteous are sufficient of themselves to acquire righteousness, unless
every moment when they stumble and fall the Divine mercy supports them with
His hands, that they may not utterly collapse and perish, when they have
been cast down through the weakness of free will.

CHAPTER XIII: That the ordering of our way comes from God.

   AND truly the saints have never said that it was by their own efforts
that they secured the direction of the way in which they walked in their
course towards advance and perfection of virtue, but rather they prayed for
it from the Lord, saying "Direct me in Thy truth," and "direct my way in
thy Sight."(8) But someone else declares that he discovered this very fact
not only by faith, but also by experience, and as it were from the very
nature of things: "I know, O Lord, that the way of man is not his: neither
is it in a man to walk and to direct his steps."(9) And the Lord Himself
says to Israel: "I will direct him like a green fir-tree: from Me is thy
fruit found."(10)

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

   THE knowledge also of the law itself they daily endeavour to gain not
by diligence in reading, but by the guidance and illumination of God as
they say to Him: "Show me Thy ways, O Lord, and teach me Thy paths:" and
"open Thou mine eyes: and I shall see the wondrous things of Thy law:" and
"teach me to do Thy will, for Thou art my God;" and again: "Who teacheth
man knowledge."(11)

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

   FURTHER the blessed David asks of the Lord that he may gain that very
understanding, by which he can recognize God's comrounds which, he well
knew, were written in the book of the law, and he says "I am Thy servant: O
give me understanding that I may learn Thy commandments."(1) Certainly he
was in possession of understanding, which had been granted to him by
nature, and also had at his fingers' ends a knowledge of God's commands
which were preserved in writing in the law: and still he prayed the Lord
that he might learn this more thoroughly as he knew that what came to him
by nature would never be sufficient for him, unless his understanding was
enlightened by the Lord by a daily illumination from Him, to understand the
law spiritually and to recognize His commands more clearly, as the "chosen
vessel" also declares very plainly this which we are insisting on. "For it
is God which worketh in you both to will and to do according to good
will."(2) What could well be clearer than the assertion that both our good
will and the completion of our work are fully wrought in us by the Lord?
And again "For it is granted to you for Christ's sake, not only to believe
in Him but also to suffer for Him."(8) Here also he declares that the
beginning of our conversion and faith, and the endurance of suffering is a
gift to us from the Lord. And David too, as he knows this, similarly prays
that the same thing may be granted to him by God's mercy. "Strengthen, O
God, that which Thou hast wrought in us:"(4) showing that it is not enough
for the beginning of our salvation to be granted by the gift and grace of
God, unless it has been continued and ended by the same pity and continual
help from Him. For not free will but the Lord "looseth them that are
bound." No strength of ours, but the Lord "raiseth them that are fallen:"
no diligence in reading, but "the Lord enlightens the blind:" where the
Greeks have ku'rios sophoi^ tuphlou's, i.e., "the Lord maketh wise the
blind:" no care on our part, but "the Lord careth for the stranger:" no
courage of ours, but "the Lord assists (or supports) all those who are
down."(5) But this we say, not to slight our zeal and efforts and
diligence, as if they were applied unnecessarily and foolishly, but that we
may know that we cannot strive without the help of God, nor can our efforts
be of any use in securing the great reward of purity, unless it has been
granted to us by the assistance and mercy of the Lord: for "a horse is
prepared for the day of battle: but help cometh from the Lord,"(6) "for no
man can prevail by strength."(7) We ought then always to sing with the
blessed David: "My strength and my praise is" not my free will, but "the
Lord, and He is become my salvation."(8) And the teacher of the Gentiles
was not ignorant of this when he declared that he was made capable of the
ministry of the New Testament not by his own merits or efforts but by the
mercy of God. "Not" says he, "that we are capable of thinking anything of
ourselves as of ourselves, but our sufficiency is of God, which can be put
in less good Latin but more forcibly, "our capability is of God," and then
there follows: "Who also made us capable ministers of the New
Testament."(9)

CHAPTER XVI: That faith itself must be given us by the Lord.

   BUT so thoroughly did the Apostles realize that everything which
concerns salvation was given them by the Lord, that they even asked that
faith itself should be granted from the Lord, saying: "Add to us faith"(10)
as they did not imagine that it could be gained by free will, but believed
that it would be bestowed by the free gift of God. Lastly the Author of
man's salvation teaches us how feeble and weak and insufficient our faith
would be unless it were strengthened by the aid of the Lord, when He says
to Peter "Simon, Simon, behold Satan hath desired to have you that he may
sift you as wheat. But I have prayed to my Father that thy faith fail
not."(11) And another finding that this was happening in his own case, and
seeing that his faith was being driven by the waves of unbelief on the
rocks which would cause a fearful shipwreck, asks of the same Lord an aid
to his faith, saying "Lord, help mine unbelief."(12) So thoroughly then did
those Apostles and men in the gospel realize that everything which is good
is brought to perfection by the aid of the Lord, and not imagine that they
could preserve their faith unharmed by their own strength or free will that
they prayed that it might be helped or granted to them by the Lord. And if
in Peter's case there was need of the Lord's help that it might not fail,
who will be so presumptuous and blind as to fancy that he has no need of
daily assistance from the Lord in order to preserve it? Especially as the
Lord Himself has made this clear in the gospel, saying: "As the branch
cannot bear fruit of itself except it abide in the vine, so no more can ye,
except ye abide in me."(1) And again: "for without me ye can do
nothing."(2) How foolish and wicked then it is to attribute any good action
to our own diligence and not to God's grace and assistance, is clearly
shown by the Lord's saying, which lays down that no one can show forth the
fruits of the Spirit without His inspiration and co-operation. For "every
good gift and every perfect boon is from above, coming down from the Father
of lights."(3) And Zechariah too says, "For whatever is good is His, and
what is excellent is from Him."(4) And so the blessed Apostle consistently
says: "What hast thou which thou didst not receive? But if thou didst
receive it, why boastest thou as if thou hadst not received it?"(5)

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

   AND that all the endurance, with which we can bear the temptations
brought upon us, depends not so much on our own strength as on the mercy
and guidance of God, the blessed Apostle thus declares: "No temptation hath
come upon you but such as is common to man. But God is faithful, who will
not suffer you to be tempted above that ye are able, but will with the
temptation make also a way of escape, that ye may be able to bear it." (6)
And that God fits and strengthens our souls for every good work, and
worketh in us all those things which are pleasing to Him, the same Apostle
teaches: "May the God of peace who brought out of darkness the great
Shepherd of the sheep, Jesus Christ, in the blood of the everlasting
Testament, fit you in all goodness, working in you what is well-pleasing in
His sight."(7) And that the same thing may happen to the Thessalonians he
prays as follows, saying: "Now our Lord Jesus Christ Himself and God our
Father who hath loved us and hath given us everlasting consolation and good
hope in grace, exhort your hearts, and confirm you in every good word and
work."(8)

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

   AND lastly the prophet Jeremiah, speaking in the person of God, clearly
testifies that even the fear of God, by which we can hold fast to Him, is
shed upon us by the Lord: saying as follows: "And I will give them one
heart, and one way, that they may fear Me all days: and that it may be well
with them and with their children after them. And I will make an
everlasting covenant with them and will not cease to do them good: and I
will give My fear in their hearts that they may not revolt from Me."(9)
Ezekiel also says: "And I will give them one heart, and will put a new
spirit in their bowels: and I will take away the stony heart out of their
flesh and will give them a heart of flesh: that they may walk in My
commandments, and keep My judgments and do them: and that they may be My
people, and I may be their God."(10)

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

   AND this plainly teaches us that the beginning of our good will is
given to us by the inspiration of the Lord, when He draws us towards the
way of salvation either by His own act, or by the exhortations of some man,
or by compulsion; and that the consummation of our good deeds is granted by
Him in the same way: but that it is in our own power to follow up the
encouragement and assistance of God with more or less zeal, and that
accordingly we are rightly visited either with reward or with punishment,
because we have been either careless or careful to correspond to His design
and providential arrangement made for us with such kindly regard. And this
is clearly and plainly described in Deuteronomy. "When," says he, "the Lord
thy God shall have brought thee into the land which thou art going to
possess, and shall have destroyed many nations before thee, the Hittite,
and the Gergeshite, and the Amorite, the Canaanite, and the Perizzite, the
Hivite, and the Jebusite, seven nations much more numerous than thou art
and stronger than thou, and the Lord thy God shall have delivered them to
thee, thou shalt utterly destroy them.  Thou shalt make no league with
them. Neither shalt thou make marriage with them."(1) So then Scripture
declares that it is the free gift of God that they are brought into the
land of promise, that many nations are destroyed before them, that nations
more numerous and mightier than the people of Israel are given up into
their hands. But whether Israel utterly destroys them, or whether it
preserves them alive and spares them, and whether or no it makes a league
with them, and makes marriages with them or not, it declares lies in their
own power. And by this testimony we can clearly see what we ought to
ascribe to free will, and what to the design and daily assistance of the
Lord, and that it belongs to divine grace to give us opportunities of
salvation and prosperous undertakings and victory: but that it is ours to
follow up the blessings which God gives us with earnestness or
indifference. And this same fact we see is plainly taught in the healing of
the blind men. For the fact that Jesus passed by them, was a free gift of
Divine providence and condescension. But the fact that they cried out and
said "Have mercy on us, Lord, thou son of David,"(2) was an act of their
own faith and belief. That they received the sight of their eyes was a gift
of Divine pity. But that after the reception of any blessing, the grace of
God, and the use of free will both remain, the case of the ten lepers, who
were all healed alike, shows us. For when one of them through goodness of
will returned thanks, the Lord looking for the nine, and praising the one,
showed that He was ever anxious to help even those who were unmindful of
His kindness. For even this is a gift of His visitation; viz., that he
receives and commends the grateful one, and looks for and censures those
who are thankless.

CHAPTER XX: That nothing can be done in this world without God.

   BUT it is right for us to hold with unswerving faith that nothing
whatever is done in this world without God. For we must acknowledge that
everything is done either by His will or by His permission, i.e., we must
believe that whatever is good is carried out by the will of God and by His
aid, and whatever is the reverse is done by His permission, when the Divine
Protection is withdrawn from us for our sins and the hardness of our
hearts, and suffers the devil and the shameful passions of the body to lord
it over us. And the words of the Apostle most assuredly teach us this, when
he says: "For this cause God delivered them up to shameful passions:" and
again: "Because they did not like to have God in their knowledge, God
delivered them up to a reprobate sense, to do those things which are not
convenient."(3) And the Lord Himself says by the prophet: "But My people
did not hear My voice and Israel did not obey me: Wherefore I gave them up
unto their own hearts' lusts. They shall walk after their own
inventions."(4)

CHAPTER XXI: An objection on the power of free will.

   GERMANUS: This passage very clearly shows the freedom of the will,
where it is said "If My people would have hearkened unto Me," and elsewhere
"But My people would not hear My voice."(5) For when He says "If they would
have heard" He shows that the decision to yield or not to yield lay in
their own power. How then is it true that our salvation does not depend
upon ourselves, if God Himself has given us the power either to hearken or
not to hearken?

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

   PAPHNUTIUS: You have shrewdly enough noticed how it is said "If they
would have hearkened to Me:" but have not sufficiently considered either
who it is who speaks to one who does or does not hearken; or what follows:
"I should soon have put down their enemies, and laid My hand on those that
trouble them."(6) Let no one then try by a false interpretation to twist
that which we brought forward to prove that nothing can be done without the
Lord, nor take it in support of free will, in such a way as to try to take
away from man the grace of God and His daily oversight, through this test:
"But My people did not hear My voice," and again: "If My people would have
hearkened unto Me, and if Israel would have walked in My ways, etc.:" but
let him consider that just as the power of free will is evidenced by the
disobedience of the people, so the daily over-

sight of God who declares and admonishes him is also shown. For where He
says "If My people would have hearkened unto Me" He clearly implies that He
had spoken to them before. And this the Lord was wont to do not only by
means of the written law, but also by daily exhortations, as this which is
given by Isaiah: "All day long have I stretched forth My hands to a
disobedient and gain-saying people."(1) Both points then can be supported
from this passage, where it says: "If My people would have hearkened, and
if Israel had walked in My ways, I should soon have put down their enemies,
and laid My hand on those that trouble them." For just as free will is
shown by the disobedience of the people, so the government of God and His
assistance is made clear by the beginning and end of the verse, where He
implies that He had spoken to them before, and that afterwards He would put
down their enemies, if they would have hearkened unto Him. For we have no
wish to do away with man's free will by what we have said, but only to
establish the fact that the assistance and grace of God are necessary to it
every day and hour. When he had instructed us with this discourse Abbot
Paphnutius dismissed us from his cell before midnight in a state of
contrition rather than of liveliness; insisting on this as the chief lesson
in his discourse; viz., that when we fancied that by making perfect the
first renunciation (which we were endeavouring to do with all our powers),
we could climb the heights of perfection, we should make the discovery that
we had not yet even begun to dream of the heights to which a monk can rise,
since after we had learnt some few things about the second renunciation, we
should find out that we had not before this even heard a word of the third
stage, in which all perfection is comprised, and which in many ways far
exceeds these lower ones.


IV. CONFERENCE OF ABBOT DANIEL.

ON THE LUST OF THE FLESH AND OF THE SPIRIT

CHAPTER I: Of the life of Abbot Daniel.

   AMONG the other heroes of Christian philosophy we also knew Abbot
Daniel, who was not only the equal of those who dwelt in the desert of
Scete in every sort of virtue, but was specially marked by the grace of
humility. This man on account of his purity and gentleness, though in age
the junior of most, was preferred to the office of the diaconate by the
blessed Paphnutius, presbyter in the same desert: for the blessed
Paphnutius was so delighted with his excellent qualities, that, as he knew
that he was his equal in virtue and grace of life, he was anxious also to
make him his equal in the order of the priesthood. And since he could not
bear that he should remain any longer in an inferior office, and was also
anxious to provide a worthy successor to himself in his lifetime, he
promoted him to the dignity of the priesthood.(2) He however relinquished
nothing of his former customary humility, and when the other was present,
never took upon himself anything from his advance to a higher order, but
when Abbot Paphnutius was offering spiritual sacrifices, ever continued to
act as a deacon in the office of his former ministry. However, the blessed
Paphnutius though so great a saint as to possess the grace of foreknowledge
in many matters, yet in this case was disappointed of his hope of the
succession and the choice he had made, for he himself passed to God no long
time after him whom he had prepared as his successor.

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

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

CHAPTER III: His answer to the question raised.

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

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

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

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

   AND by this it is clearly shown that God's grace and mercy always work
in us what is good, and that when it forsakes us, the efforts of the worker
are useless, and that however earnestly a man may strive, he cannot regain
his former condition without His help, and that this saying is constantly
fulfilled in our case: that it is "not of him that willeth or runneth but
of God which hath mercy."(1) And this grace on the other hand sometimes
does not refuse to visit with that holy inspiration of which you spoke, and
with an abundance of spiritual thoughts, even the careless and indifferent;
but inspires the unworthy, arouses the slumberers, and enlightens those who
are blinded by ignorance, and mercifully reproves us and chastens us,
shedding itself abroad in our hearts, that thus we may be stirred by the
compunction which He excites, and impelled to rise from the sleep of sloth.
Lastly we are often filled by His sudden visitation with sweet odours,
beyond the power of human composition--so that the soul is ravished with
these delights, and caught up, as it were, into an ecstasy of spirit, and
becomes oblivious of the fact that it is still in the flesh.

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

   BUT the blessed David recognizes that sometimes this departure of which
we have spoken, and (as it were) desertion by God may be to some extent to
our advantage, so that he was unwilling to pray, not that he might not be
absolutely forsaken by God in anything (for he was aware that this would
have been disadvantageous both to himself and to human nature in its course
towards perfection) but he rather entreated that it might be in measure and
degree, saying "Forsake me not utterly"(1) as if to say in other words: I
know that thou dost forsake thy saints to their advantage, in order to
prove them, for in no other way could they be tempted by the devil, unless
they were for a little forsaken by Thee. And therefore I ask not that Thou
shouldest never forsake me, for it would not be well for me not to feel my
weakness and say "It is good for me that Thou hast brought me low"(2) nor
to have no opportunity of fighting. And this I certainly should not have,
if the Divine protection shielded me incessantly and unbrokenly. For the
devil will not dare to attack me while supported by Thy defence, as he
brings both against me and Thee this objection and complaint, which he ever
slanderously brings against Thy champions, "Does Job serve God for nought?
Hast not Thou made a fence for him and his house and all his substance
round about?"(3) But I rather entreat that Thou forsake me not utterly--
what the Greeks call he'ws spho'dra, i.e., too much. For, first, as it is
advantageous to me for Thee to forsake me a little, that the steadfastness
of my love may be tried, so it is dangerous if Thou suffer me to be
forsaken excessively in proportion to my faults and what I deserve, since
no power of man, if in temptation it is forsaken for too long a time by
Thine aid, can endure by its own steadfastness, and not forthwith give in
to the power of the enemy's side, unless Thou Thyself, as Thou knowest the
strength of man, and moderatest his struggles, "Suffer us not to be tempted
above that we are able, but makest with the temptation a way of escape that
we may be able to bear it."(4) And something of this sort we read in the
book of Judges was mystically designed in the matter of the extermination
of the spiritual nations which were opposed to Israel: "These are the
nations, which the Lord left that by them He might instruct Israel, that
they might learn to fight with their enemies," and again shortly after:
"And the Lord left them that He might try Israel by them, whether they
would hear the commandments of the Lord, which He had commanded their
fathers by the hand of Moses, or not,"(5) And this conflict God reserved
for Israel, not from envy of their peace, or from a wish to hurt them, but
because He knew that it would be good for them that while they were always
oppressed by the attacks of those nations they might not cease to feel
themselves in need of the aid of the Lord, and for this reason might ever
continue to meditate on Him and invoke His aid, and not grow careless
through lazy ease, and lose the habit of resisting, and the practice of
virtue. For again and again, men whom adversity could not overcome, have
been east down by freedom from care and by prosperity.

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

   THIS conflict too we read in the Apostle has for our good been placed
in our members: "For the flesh lusteth against the spirit: and the spirit
against the flesh. But these two are opposed to each other so that ye
should not do what ye would."(6) You have here too a contest as it were
implanted in our bodies, by the action and arrangement of the Lord. For
when a thing exists in everybody universally and without the slightest
exception, what else can you think about it except that it belongs to the
substance of human nature, since the fall of the first man, as it were
naturally: and when a thing is found to be congenital with everybody, and
to grow with their growth, how can we help believing that it was implanted
by the will of the Lord, not to injure them but to help them? But the
reason of this conflict; viz., of flesh and spirit, he tells us is this:
that ye should not do what ye would." And so, if we fulfil what God
arranged that we should not fulfil, i.e., that we should not do what we
liked, how can we help believing that it is bad for us? And this conflict
implanted in us by the arrangement of the Creator is in a way useful to us,
and calls and urges us on to a higher state: and if it ceased, most surely
there would ensue on the other hand a peace that is fraught with danger.

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

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

CHAPTER IX: The answer on the understanding of one who asks rightly.

   DANIEL: It belongs to the understanding to discern the distinctions and
the drift of questions; and it is a main part of knowledge to understand
how ignorant you are. Wherefore it is said that "if a fool asks questions,
it will be accounted wisdom,"(1) because, although one who asks questions
is ignorant of the answer to the question raised, yet as he wisely asks,
and learns what he does not know, this very fact will be counted as wisdom
in him, because he wisely discovers what he was ignorant of. According then
to this division of yours, it seems that in this passage the Apostle
mentions three things, the lust of the flesh against the spirit, and of the
spirit against the flesh, the mutual struggle of which against each other
appears to have this as its cause and reason; viz., "that," says he, "we
should not do what we would." There remains then a fourth case, which you
have overlooked; viz., that we should do what we would not. Now then, we
must first discover the meaning of those two desires, i.e., of the flesh
and spirit, and so next learn to discuss our free will, which is placed
between the two, and then lastly in the same way we can see what cannot
belong to our free will.

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

   WE find that the word flesh is used in holy Scripture with many
different meanings: for sometimes it stands for the whole man, i.e., for
that which consists of body and soul, as here "And the Word was made
flesh,"(2) and "All flesh shall see the salvation of our God."(3) Sometimes
it stands for sinful and carnal men, as here "My spirit shall not remain in
those men, because they are flesh."(4) Sometimes it is used for sins
themselves, as here: "But ye are not in the flesh but in the spirit,"(5)
and again "Flesh and blood shall not inherit the kingdom of God:" lastly
there follows, "Neither shall corruption inherit incorruption."(6)
Sometimes it stands for consanguinity and relationship, as here: "Behold we
are thy bone and thy flesh,"(7) and the Apostle says: "If by any means I
may provoke to emulation them who are my flesh, and save some of them."(8)
We must therefore inquire in which of these four meanings we ought to take
the word flesh in this place, for it is clear that it cannot possibly stand
as in the passage where it is said "The Word was made flesh," and "All
flesh shall see the salvation of God." Neither can it have the same meaning
as where it is said "My Spirit shall not remain in those men because they
are flesh," because the word flesh is not used here as it is there where it
stands simply for a sinful man--when he says" The flesh lusteth against the
spirit and the spirit against the flesh."(9) Nor is he speaking of things
material, but of realities which in one and the same man struggle either at
the same time or separately, with the shifting and changing of time.

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

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

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

   BETWEEN these two desires then the free will of the soul stands in an
intermediate position somewhat worthy of blame, and neither delights in the
excesses of sin, nor acquiesces in the sorrows of virtue. Seeking to
restrain itself from carnal passions in such a way as not nevertheless to
be willing to undergo the requisite suffering, and wanting to secure bodily
chastity without chastising the flesh, and to acquire purity of heart
without the exertion of vigils, and to abound in spiritual virtues together
with carnal ease, and to attain the grace of patience without the
irritation of contradiction, and to practise the humility of Christ without
the loss of worldly honour, to aim at the simplicity of religion in
conjunction with worldly ambition, to serve Christ not without the praise
and favour of men, to profess the strictness which truth demands without
giving the slightest offence to anybody: in a word, it is anxious to pursue
future blessings in such a way as not to lose present ones. And this free
will would never lead us to attain true perfection, but would plunge us
into a most miserable condition of lukewarmness, and make us like those who
are rebuked by the Lord's remonstrance in the Apocalypse: "I know thy
works, that thou art neither hot nor cold. I would that thou wert hot or
cold. But now thou art lukewarm, and I will forthwith spue thee out of my
mouth;"(1) were it not that these contentions which rise up on both sides
disturb and destroy this condition of lukewarmness. For when we give in to
this free will of ours and want to let ourselves go in the direction of
this slackness, at once the desires of the flesh start up, and injure us
with their sinful passions, and do not suffer us to continue in that state
of purity in which we delight, and allure us to that cold and thorny path
of pleasure which we have to dread. Again, if inflamed with fervour of
spirit, we want to root out the works of the flesh, and without any regard
to human weakness try to raise ourselves altogether to excessive efforts
after virtue, the frailty of the flesh comes in, and recalls us and
restrains us from that over excess of spirit which is bad for us: and so
the result is that as these two desires are contradicting each other in a
struggle of this kind, the soul's free will, which does not like either to
give itself up entirely to carnal desires, nor to throw itself into the
exertions which virtue calls for, is tempered as it were by a fair balance,
while this struggle between the two hinders that more dangerous free will
of the soul, and makes a sort of equitable balance in the scales of our
body, which marks out the limits of flesh and spirit most accurately, and
does not allow the mind inflamed with fervour of spirit to sway to the
right hand, nor the flesh to incline through the pricks of sin, to the
left. And while this struggle goes on day after day in us to our profit, we
are driven most beneficially to come to that fourth stage which we do not
like, so as to gain purity of heart not by ease and carelessness, but by
constant efforts and contrition of spirit; to retain our chastity, of the
flesh by prolonged fastings, hunger, thirst, and watchfulness; to acquire
purpose of heart by reading, vigils, constant prayer and the wretchedness
of solitude; to preserve patience by the endurance of tribulation; to serve
our Maker in the midst of blasphemies and abounding insults; to follow
after truth if need be amid the hatred of the world and its enmity; and
while, with such a struggle going on in our body, we are secured from
slothful carelessness, and incited to that effort which is against the
gain, and to the desire for virtue, our proper balance is admirably
secured, and on one side the languid choice of our free will is tempered by
fervour of spirit, and on the other the frigid coldness of the flesh is
moderated by a gentle warmth, and while the desire of the spirit does not
allow the mind to be dragged into unbridled licence, neither does the
weakness of the flesh allow the spirit to be drawn on to unreasonable
aspirations after holiness, lest in the one case incentives to all kinds of
sins might arise, or in the other the earliest of all sins might lift its
head and wound us with a yet more fatal dart of pride: but a due
equilibrium will result from this struggle, and open to us a safe and
secure path of virtue between the two, and teach the soldier of Christ ever
to walk on the King's highway. And thus the result will be that when, in
consequence of the lukewarmness arising from this sluggish will of which we
have spoken, the mind has been more easily entangled in carnal desires, it
is checked by the desire of the spirit, which by no means acquiesces in
earthly sins; and again, if through over much feeling our spirit has been
carried in unbounded fervour and towards ill-considered and impossible
heights, it is recalled by the weakness of the flesh to sounder
considerations and rising above the lukewarm condition of our free will
with due proportion and even course proceeds along the way of perfection.
Something of this sort we hear that the Lord ordained in the case of the
building of that tower in the book of Genesis, where a confusion of tongues
suddenly sprang up, and put a stop to the blasphemous and wicked attempts
of men. For there would have remained there in opposition to God, aye and
against the interest of those who had begun to assail His Divine Majesty,
an agreement boding no good, unless by God's providence the difference of
languages, raising disturbances among them, had forced them because of the
variations of their words to go on to a better condition, and a happy and
valuable discord had recalled to salvation those whom a ruinous union had
driven to destruction, as when divisions arose they began to experience
human weakness of which when puffed up by their wicked plots they had
hitherto known nothing.

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

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

CHAPTER XIV: Of the incurable depravity of spiritual wickednesses.

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

CHAPTER XV: Of the value of the lost of the flesh against the spirit in
our case

   To begin with, because it is an immediate reproof of our sloth and
carelessness, and like some energetic schoolmaster who never allows us to
deviate from the line of strict discipline, and if our carelessness has
ever so little exceeded the limits of due gravity which become it, it
immediately excites us by the stimulus of desire, and chides us and recalls
us to due moderation. Secondly, because, in the matter of chastity and
perfect purity, when by God's grace we see that we have been for some time
kept from carnal pollution, in order that we may not imagine that we can no
longer be disturbed by the motions of the flesh and thereby be elated and
puffed up in our secret hearts as if we no longer bore about the corruption
of the flesh, it humbles and checks us, and reminds us by its pricks that
we are but men.(1) For as we ordinarily fall without much thought into
other kinds of sins and those worse and more harmful, and are not so easily
ashamed of committing them, so in this particular one the conscience is
especially humbled, and by means of this illusion it is stung by the
recollection of passions that have been neglected, as it sees clearly that
it is rendered unclean by natural emotions, of which it knew nothing while
it was still more unclean through spiritual sins; and so coming back at
once to the cure of its former sluggishness, it is warned both that it
ought not to trust in the attainments of purity in the past, which it sees
to be lost by ever so small a falling away from the Lord, and also that it
cannot attain the gift of this purity except by God's grace alone, since
actual experience somehow or other teaches us that if we are anxious to
reach abiding perfection of heart we must constantly endeavour to obtain
the virtue of humility.

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

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

CHAPTER XVII: Of the lukewarmness of eunuchs.

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

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

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

CHAPTER XIX: The answer concerning the threefold condition of souls.

   DANIEL: There are, according to the statements of Scripture, three
kinds of souls; the first is the carnal, the second the natural, and the
third the spiritual: which we find are thus described by the Apostle. For
of the carnal he says: "I gave you milk to drink, not meat: for you were
not able as yet. But neither indeed are you now able; for you are yet
carnal." And again: "For whereas there is among you envying and contention,
are you not carnal?" (1) Concerning the natural he also speaks as follows:
"But the natural man perceiveth not the things that are of the spirit of
God; for it is foolishness to him." But concerning the spiritual: "But the
spiritual man judgeth all things: and he himself is judged by no man." (2)
And again "You who are spiritual instruct such ones in the spirit of
meekness." (3) And so, though at our renunciation we ceased to be carnal,
i.e., we began to separate ourselves from intercourse with those in the
world, and to have nothing to do with open pollution of the flesh, we must
still be careful to strive with all our might to attain forthwith a
spiritual condition, lest haply we flatter ourselves because we seem as far
as the outer man is concerned to have renounced this world and got rid of
the defilement of carnal fornication, as if by this we had reached the
heights of perfection; and thence become careless and indifferent about
purifying ourselves from other affections, and so being kept back between
these two, become unable to reach the stage of spiritual advancement;
either because we think that it is amply sufficient for our perfection if
we seem to separate ourselves, as regards the outward man, from intercourse
with this world and from its pleasure, or because we are free from
corruption and carnal intercourse, and thus we find ourselves in that
lukewarm condition which is considered the worst of all, and discover that
we are spued out of the mouth of the Lord, in accordance with these words
of His: "I would that thou wert hot or cold. But now thou art lukewarm and
I will begin to spue thee out of My mouth." (4) And not without good reason
does the Lord declare that those whom he has previously received in the
bowels of His love, and who have become shamefully lukewarm, shall be spued
out and rejected from His bosom: in as much as, though they might have
yielded Him some health-giving subsistence, they preferred to be torn away
from His heart: thus becoming far worse than those who had never found
their way into the Lord's mouth as food, just as we turn away with loathing
from that which nausea compels us to bring up. For whatever is cold is
warmed when received into the mouth and is received with satisfaction and
good results. But whatever has been once rejected owing to its miserable
luke-warmness, we cannot -- I will not say touch with the lips -- but even
look on from a distance without the greatest disgust. Rightly then is he
said to be worse, because the carnal man, i.e., the worldly man and the
heathen, is more readily brought to saving conversion and to the heights of
perfection than one who has been professed as a monk, but has not, as his
rule directs, laid hold on the way of perfection, and so has once for all
drawn back from that fire of spiritual fervour. For the former is at last
broken down by the sins of the flesh, and acknowledges his uncleanness, and
in his compunction hastens from carnal pollution to the fountain of true
cleansing, and the heights of perfection, and in his horror at that cold
state of infidelity in which he finds himself, he is kindled with the fire
of the spirit and flies the more readily to perfection. For one who has, as
we said, once started with a lukewarm beginning, and has begun to abuse the
name of monk, and who has not laid hold on the way of this profession with
the humility and fervour that he ought, when once he is infected by this
miserable plague, and is as it were unstrung by it, can no longer of
himself discern what is perfect nor learn from the admonitions of another.
For he says in his heart that which the Lord tells us: "Because I am rich
and wealthy and want nothing;" and so this which follows is at once applied
to him: "But thou art wretched, and miserable, and poor, and blind, and
naked:" (5) and he is so far in a worse condition than a worldly man,
because he has no idea that he is wretched or blind or naked or requires
cleansing, or needs to be directed and taught by any one; and on this
account he receives no sound advice as he does not realise that he is
weighted with the name of monk, and is lowered in the judgment of all,
whereas, though everybody believes him to be a saint and regards him as a
servant of God, he must hereafter be subjected to a stricter judgment and
punishment. Lastly, why should we any longer linger over those things which
we have sufficiently discovered and proved by experience? We have often
seen those who were cold and carnal, i.e., worldly men and heathen, attain
spiritual warmth: but lukewarm and "natural" men never. And these too we
read in the prophet are hated of the Lord, so that a charge is given to
spiritual and learned men to desist from warning and teaching them, and not
to sow the seed of the life-giving word in ground that is barren and
unfruitful and choked by noxious thorns; but that they should scorn this,
and rather cultivate fallow ground, i.e., that they should transfer all
their care and teaching, and their zeal in the life-giving word to pagans
and worldly men: as we thus read: "Thus saith the Lord to the men of Judah
and inhabitants of Jerusalem: break up your fallow ground, and sow not
among thorns."  (1)

CHAPTER XX: Of those who renounce the world but ill.

   In the last place I am ashamed to say how we find that a large number
have made their renunciation in such a way that we find that they have
altered nothing of their former sins and habits, but only their state of
life and worldly garb. For they are eager in amassing wealth which they
never had before, or else do not give up that which they had, or which is
still sadder, they actually strive to augment it under this excuse; viz.,
that they assert that it is right that they should always support with it
their relations or the brethren, or they hoard it under pretence of
starting congregations which they imagine that they can preside over as
Abbots. But if only they would sincerely seek after the way of perfection,
they would rather endeavour with all their might and main to attain to
this: viz., that they might strip themselves not only of their wealth but
of all their former likings and occupations, and place themselves
unreservedly and entirely under the guidance of the Elders so as to have no
anxiety not merely about others, but even about themselves. But on the
contrary we find that while they are eager to be set over their brethren,
they are never subject to their Elders themselves, and, with pride for
their starting point, while they are quite ready to teach others they take
no trouble to learn themselves or to practise what they are to teach: and
so it is sure to end in their becoming, as the Saviour said," blind leaders
of the blind "so that "both fall into the ditch." (2) And this pride though
there is only one kind of it, yet takes a twofold form. One form
continually puts on the appearance of seriousness and gravity, the other
breaks out with unbridled freedom into silly giggling and laughing. The
former delights in not talking: the latter thinks it hard to be kept to the
restraint of silence, and has no scruples about talking freely on matters
that are unsuitable and foolish, while it is ashamed to be thought inferior
to or less well informed than others. The one on account of pride seeks
clerical office, the other looks down upon it, since it fancies that it is
unsuitable or beneath its former dignity and life and the deserts of its
birth. And which of these two should be accounted the worse each man must
consider and decide for himself. At any rate the kind of disobedience is
one and the same, if a man breaks the Elder's commands whether it be owing
to zeal in work, or to love of ease: and it is as hurtful to upset the
rules of the monastery for the sake of sleep, as it is for the sake of
vigilance, and it is just the same to transgress the Abbot's orders in
order to read, as it is to slight them in order to sleep: nor is there any
difference in the incentive to pride if you neglect a brother, whether it
is because of your fast or because of your breakfast: except that those
faults which seem to show themselves under the guise of virtues and in the
form of spirituality are worse and less likely to be cured than those which
arise openly and from carnal pleasures. For these latter, like sicknesses
which are perfectly plain and visible, are grappled with and cured, while
the former, since they are covered under the cloak of virtue, remain
uncured, and cause their victims to fall into a more dangerous and deadly
state of ill health.

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

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


V. CONFERENCE OF ABBOT SERAPION.

ON THE EIGHT PRINCIPAL FAULTS.

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

   IN that assembly of Ancients and Elders was a man named Serapion, (1)
especially endowed with the grace of discretion, whose Conference I think
it is worth while to set down in writing. For when we entreated him to
discourse of the way to overcome our faults, so that their origin and cause
might be made clearer to us, he thus began.

CHAPTER II: Abbot Serapion's enumeration of eight principal faults.

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

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

   OF these faults then there are two classes. For they are either natural
to us as gluttony, or arise outside of nature as covetousness. But their
manner of acting on us is fourfold. For some cannot be consummated without
an act on the part of the flesh, as gluttony and fornication, while some
can be completed without any bodily act, as pride and vainglory. Some find
the reasons for their being excited outside us, as covetousness and anger;
others are aroused by internal feelings, as accidie (2) and dejection.

CHAPTER IV: A review of the passions of gluttony and fornication and their
remedies.

   AND to make this clearer not only by a short discussion to the best of
my ability, but by Scripture proof as well, gluttony and fornication,
though they exist in us naturally (for sometimes they spring up without any
incitement from the mind, and simply at the motion and allurement of the
flesh) yet if they are to be consummated, must find an external object, and
thus take effect only through bodily acts. For "every man is tempted of his
own lust. Then lust when it has conceived beareth sin, and sin when it is
consummated begets death." (1) For the first Adam could not have fallen a
victim to gluttony unless he had had material food at hand, and had used it
wrongly, nor could the second Adam be tempted without the enticement of
some object, when it was said to Him: "If Thou art the Son of God, command
that these stones be made bread." (2) And it is clear to everybody that
fornication also is only completed  by a bodily act, as God says of this
spirit to the blessed Job: "And his force is in his loins, and his strength
in the navel of his belly." (8) And so these two faults in particular,
which are carried into effect by the aid of the flesh, especially require
bodily abstinence as well as spiritual care of the soul; since the
determination of the mind is not in itself enough to resist their attacks
(as is sometimes the case with anger or gloominess or the other passions,
which an effort of the mind alone can overcome without any mortification of
the flesh); but bodily chastisement must be used as well, and be carried
out by means of fasting and vigils and acts of contrition; and to this must
be added change of scene, because since these sins are the results of
faults of both mind and body, so they can only be overcome by the united
efforts of both. And although the blessed Apostle says generally that all
faults are carnal, since he enumerates enmities and anger and heresies
among other works of the flesh, (4) yet in order to cure them and to
discover their nature more exactly we make a twofold division of them: for
we call some of them carnal, and some spiritual. And those we call carnal,
which specially have to do with pampering the appetites of the flesh, and
with which it is so charmed and satisfied, that sometimes it excites the
mind when at rest and even drags it against its will to consent to its
desire. Of which the blessed Apostle says: "In which also we all walked in
time past in the desires of our flesh, fulfilling the will of the flesh and
of our thoughts, and were by nature children of wrath even as the rest."
(5) But we call those spiritual which spring only from the impulse of the
mind and not merely contribute no pleasure to the flesh, but actually bring
on it a weakness that is harmful to it, and only feed a diseased mind with
the food of a most miserable pleasure. And therefore these need a single
medicine for the heart: but those which are carnal can only be cured, as we
said, by a double remedy. Whence it is extremely useful for those who
aspire to purity, to begin by withdrawing from themselves the material
which feeds these carnal passions, through which opportunity for or
recollection of these same desires can arise in a soul that is still
affected by the evil. For a complicated disease needs a complicated remedy.
For from the body the object and material which would allure it must be
withdrawn, for fear lest the lust should endeavour to break out into act;
and before the mind we should no less carefully place diligent meditation
on Scripture and watchful anxiety and the withdrawal into solitude, lest it
should give birth to desire even in thought. But as regards other faults
intercourse with our fellows is no obstacle, or rather it is of the
greatest possible use, to those who truly desire to get rid of them,
because in mixing with others they more often meet with rebuke, and while
they are more frequently provoked the existence of the faults is made
evident, and so they are cured with speedy remedies.

CHAPTER V: How our Lord alone was tempted without sin.

   And so our Lord Jesus Christ, though declared by the Apostle's word to
have been tempted in all points like as we are, is yet said to have been
"without sin," (6) i.e., without the infection of this appetite, as He knew
nothing of incitements of carnal lust, with which we are sure to be
troubled even against our will and without our knowledge; (7) for the
archangel thus describes the manner of His conception: "The Holy Ghost
shall come upon thee and the power of the Most High shall overshadow thee:
therefore that which shall be born of thee shall be called holy, the Son of
God." (1)

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

   For it was right that He who was in possession of the perfect image and
likeness of God should be Himself tempted through those passions, through
which Adam also was tempted while he still retained the image of God
unbroken, that is, through gluttony, vainglory, pride; and not through
those in which he was by his own fault entangled and involved after the
transgression of the commandment, when the image and likeness of God was
marred. For it was gluttony through which he took the fruit of the
forbidden tree, vainglory through which it was said "Your eyes shall be
opened," and pride through which it was said "Ye shall be as gods, knowing
good and evil." (2) With these three sins then we read that the Lord our
Saviour was also tempted; with gluttony when the devil said to Him:
"Command these stones that they be made bread:" with vainglory: "If Thou
art the Son of God cast Thyself down:"  with pride, when he showed him all
the kingdoms of the world  and the glory of them and said: "All this will I
give to Thee if Thou wilt fall down and worship me:" (3) in order that He
might by His example teach us how we ought to vanquish the tempter when we
are attacked on the same lines of temptation as He was. And so both the
former and the latter are spoken of as Adam; the one being the first for
destruction and death, and the other the first for resurrection and life.
Through the one the whole race of mankind is brought into condemnation,
through the other the whole race of mankind is set free. The one was
fashioned out of raw and unformed earth, the other was born of the Virgin
Mary. In His case then though it was fitting that He should undergo
temptation, yet it was not necessary that He should fail under it. Nor
could He who had vanquished gluttony be tempted by   fornication, which
springs from superfluity   and gluttony as its root, with which even the
first Adam would not have been destroyed unless before its birth he had
been deceived by the wiles of the devil and fallen a victim to passion. And
therefore the Son of God is not said absolutely to have come "in the flesh
of sin," but "in the likeness of the flesh of sin," because though His was
true flesh and He ate and drank and slept, and truly received the prints of
the nails, there was in Him no true sin inherited from the fall, but only
what was something like it. For He had no experience of the fiery darts of
carnal lust, which in our case arise even against our will, from the
constitution of our natures, but He took upon Him something like this, by
sharing in our nature. For as He truly fulfilled every function which
belongs to us, and bore all human infirmities, He has consequently been
considered to have been subject to this feeling also, that He might appear
through these infirmities to bear in His own flesh the state even of this
fault and sin. Lastly the devil only tempted Him to those sins, by which he
had deceived the first Adam, inferring that He as man   would similarly be
deceived in other matters if he found that He was overcome by those
temptations by which he had overthrown His predecessor. But as he was
overthrown in the first encounter he was not able to bring upon Him the
second infirmity which had shot up as from the root of the first fault. For
he saw that He had not even admitted anything from which this infirmity
might take its rise, and it was idle to hope for the fruit of sin from Him,
as he saw that He in no sort of way received into Himself seeds or roots of
it. Yet according to Luke, who places last that temptation in which he uses
the words "If Thou art the Son of God, cast Thyself down," (4) we can
understand this of the feeling of pride, so that that earlier one, which
Matthew places third, in which, as Luke the evangelist says, the devil
showed Him all the kingdoms of the world in a moment of time and promised
them to Him, may be taken of the feeling of covetousness, because after His
victory over gluttony, he did not venture to tempt Him to fornication, but
passed on to covetousness, which he knew to be the root of all evils, (5)
and when again vanquished in  this, he did not dare attack Him with any of
those sins which follow, which, as he knew full well, spring from this as a
root and source; and so he passed on to the last passion; viz., pride, by
which he knew that those who are perfect and have overcome all other sins,
can be affected, and owing to which he remembered that he himself in his
character of Lucifer, and many others too, had fallen from their heavenly
estate, without temptation from any of the preceding passions. In this
order then which we have mentioned, which is the one given by the
evangelist Luke, there is an exact agreement between the allurements and
forms of the temptations by which that most crafty foe attacked both the
first and the second Adam. For to the one he said "Your eyes shall be
opened;" to the  other "he showed all the kingdoms of the world and the
glory of them." In the one case he said "Ye shall be as gods;" in the
other, "If Thou art the Son of God." (1)

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

   And to go on in the order which we proposed, with our account of the
way in which the other passions act (our analysis of which was obliged to
be interrupted by this account of gluttony and of the Lord's temptation)
vainglory and pride can be consummated even without the slightest
assistance from the body. For in what way do those passions need any action
of the flesh, which bring ample destruction on the soul they take captive
simply by its assent and wish to gain praise and glory from men? Or what
act on the part of the body was there in that pride of old in the case of
the above mentioned Lucifer; as he only conceived it in his heart and mind,
as the prophet tells us: "Who saidst in thine heart: I will ascend into
heaven, I will set my throne above the stars of God. I will ascend above
the heights of the clouds, I will be like the most High." (2) And just as
he had no one to stir him up to this pride, so his thoughts alone were the
authors of the sin when complete and of his eternal fall; especially as no
exercise of the dominion at which he aimed followed.

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

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

CHAPTER IX: How dejection and accidie generally arise without any external
provocation, as in the case of other faults. (3)

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

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

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

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

CHAPTER XII: How vainglory may be useful to us.

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

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

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

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

   WHEREFORE we must enter the lists against these faults in such a way
that every one should discover his besetting sin, and direct his main
attack against it, directing all his care and watchfulness of mind to guard
against its assault, directing against it daily the weapons of fasting, and
at all times hurling against it the constant darts of sighs and groanings
from the heart, and employing against it the labours of vigils and the
meditation of the heart, and further pouring forth to God constant tears
and prayers and continually and expressly praying to be delivered from its
attack. For it is impossible for a man to win a triumph over any kind of
passion, unless he has first clearly understood that he cannot possibly
gain the victory in the struggle with it by his own strength and efforts,
although in order that he may be rendered pure he must night and day
persist in the utmost care and watchfulness. And even when he feels that he
has got rid of this fault, he should still search the inmost recesses of
his heart with the same purpose, and single out the worst fault which he
can see among those still there, and bring all the forces of the Spirit to
bear against it in particular, and so by always overcoming the stronger
passions, he will gain a quick and easy victory over the rest, because by a
course of triumphs the soul is made more vigorous, and the fact that the
next conflict is with weaker passion insures him a readier success in the
struggle: as is generally the case with those who are wont to face all
kinds of wild beasts in the presence of the kings of this world, out of
consideration for the rewards -- a kind of spectacle which is generally
called "pancarpus." (1) Such men, I say, direct their first assault against
whatever beasts they see to be the strongest and fiercest, and when they
have despatched these, then they can more easily lay low the remaining
ones, which are not so terrible and powerful. So too, by always overcoming
the stronger passions, as weaker ones take their place, a perfect victory
will be secured for us without any risk. Nor need we imagine that if any
one grapples with one fault in particular, and seems too careless about
guarding against the attacks of others, he will be easily wounded by a
sudden assault, for this cannot possibly happen. For where a man is anxious
to cleanse his heart, and has steeled his heart's purpose against the
attack of any one fault, it is impossible for him not to have a general
dread of all other faults as well, and take similar care of them. For if a
man renders himself unworthy of the prize of purity by contaminating
himself with other faults, how can he possibly succeed in gaining the
victory over that one passion from which he is longing to be freed? But
when the main purpose of our heart has singled out one passion as the,
special object of its attack, we shall pray about it more earnestly, and
with special anxiety and fervour shall entreat that we may be more.
especially on our guard against it and so succeed in gaining a speedy
victory. For the giver of the law himself teaches us that we ought to
follow this plan in our conflicts and not to trust in our own power; as he
says: "Thou shalt not fear them because the Lord thy God is in the midst of
thee, a God mighty and terrible: He will consume these nations in thy sight
by little and little and by degrees. Thou wilt not be able to destroy them
altogether: lest perhaps the beasts of the earth should increase upon thee.
But the Lord thy God shall deliver them in thy sight; and shall slay them
until they be utterly destroyed." (2)

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

   AND that we ought not to be puffed up by victories over them he
likewise charges us; saying, "Lest after thou hast eaten and art filled,
hast built goodly houses and dwelt in them, and shalt have herds of oxen
and flocks of sheep, and plenty of gold and of silver, and of all things,
thy heart be lifted up and thou remember not the Lord thy God, who brought
thee out of the land of Egypt, out of the house of bondage; and was thy
leader in the great and terrible wilderness." (8) Solomon also says in
Proverbs: "When thine enemy shall fall be not glad, and in his ruin be not
lifted up, lest the Lord see and it displease Him, and He turn away His
wrath from him," (4) i.e., lest He see thy pride of heart, and cease from
attacking him, and thou begin to be forsaken by Him and so once more to be
troubled by that passion which by God's grace thou hadst previously
overcome. For the prophet would not have prayed in these words, "Deliver
not up to beasts, O Lord, the soul that confesseth to Thee," (5) unless he
had known that because of their pride of heart some were given over again
to those faults which they had overcome, in order that they might be
humbled. Wherefore it is well for us both to be certified by actual
experience, and also to be instructed by countless passages of Scripture,
that we cannot possibly overcome such mighty foes in our own strength, and
unless supported by the aid of God alone; and that we ought always to refer
the Whole Of our victory each day to God Himself, as the Lord Himself also
gives us instruction by Moses on this very point: "Say not in thine heart
when the Lord thy God shall have destroyed them in thy sight: For my
righteousness hath the Lord brought me in to possess this land, whereas
these nations are destroyed for their wickedness. For it is not for thy
righteousness, and the uprightness of thine heart, that thou shalt go in to
possess their lands: but because they have done wickedly they are destroyed
at thy coming in." (6) I ask what could be said clearer in opposition to
that impious notion and impertinence of ours, in which we want to ascribe
everything that we do to our own free will and our own exertions? "Say
not," he tells us, "in thine heart, when the Lord thy God shall have
destroyed them in thy sight: For my righteousness the Lord hath brought me
in to possess this land." To those who have their eyes opened and their
ears ready to hearken does not this plainly say: When your struggle with
carnal faults has gone well for you, and you see that you are free from the
filth of them, and from the fashions of this world, do not be puffed up by
the success of the conflict and victory and ascribe it to your own power
and wisdom, nor fancy that you have gained the victory over spiritual
wickedness and carnal sins through your own exertions and energy, and free
will?  For there is no doubt that in all this you could not possibly have
succeeded, unless you had been fortified and protected by the help of the
Lord.

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

   THESE are the seven nations whose lands the Lord promised to give to
the children of Israel when they came out of Egypt. And everything which,
as the Apostle says, happened to them "in a figure" (1) we ought to take as
written for our correction. For so we read: "When the Lord thy God shall
have brought thee into the land, which thou art going in to possess, and
shall have destroyed many nations before thee, the Hittite, and the
Girgashites, and the Amorite, the Canaanite, and the Perizzite, and the
Hivite, and the Jebusite, seven nations much more numerous than thou art
and much stronger than thou: and the Lord thy God shall have delivered them
to thee, thou shalt utterly destroy them." (2) And the reason that they are
said to be much more numerous, is that faults are many more in number than
virtues and so in the list of them the nations are reckoned as seven in
number, but when the attack upon them is spoken of they are set down
without their number being given, for thus we read "And shall have
destroyed many nations before thee."  For the race of carnal passions which
springs from this sevenfold incentive and root of sin, is more numerous
than that of Israel. For thence spring up murders, strifes, heresies,
thefts, false witness, blasphemy, surfeiting, drunkenness, back-biting,
buffoonery, filthy conversation, lies, perjury, foolish talking,
scurrility, restlessness, greediness, bitterness, clamour, wrath, contempt,
murmuring, temptation, despair, and many other faults, which it would take
too long to describe. And if we are inclined to think these small matters,
let us hear what the Apostle thought about them, and what was his opinion
of them: "Neither murmur ye," says he, "as some of them murmured, and were
destroyed of the destroyer:" and of temptation: "Neither let us tempt
Christ as some of them tempted and perished by the serpents." (3) Of
backbiting: "Love not backbiting lest thou be rooted out." (4) And of
despair: "Who despairing have given themselves up to lasciviousness unto
the working of all error, in uncleanness." (5) And that clamour is
condemned as well as anger and indignation and blasphemy, the words of the
same Apostle teach us as clearly as possible when he thus charges us: "Let
all bitterness, and anger, and indignation, and clamour, and blasphemy be
put away from you with all malice," (6) and many more things like these.
And though these are far more numerous than the virtues are, yet if those
eight principal sins, from which we know that these naturally proceed, are
first overcome, all these at once sink down, and are destroyed together
with them with a lasting destruction. For from gluttony proceed surfeiting
and drunkenness. From fornication filthy conversation, scurrility,
buffoonery and foolish talking. From covetousness, lying, deceit, theft,
perjury, the desire of filthy lucre, false witness, violence, inhumanity,
and greed. From anger, murders, clamour and indignation. From dejection,
rancor, cowardice, bitterness, despair. From accidie, laziness, sleepiness,
rudeness, restlessness, wandering about, instability both of mind and body,
chattering, inquisitiveness. From vainglory, contention, heresies, boasting
and confidence in novelties. From pride, contempt, envy, disobedience,
blasphemy, murmuring, backbiting. And that all these plagues are stronger
than we, we can tell very plainly from the way in which they attack us. For
the delight in carnal passions wars more powerfully in our members than
does the desire for virtue, which is only gained with the greatest
contrition of heart and body. But if you will only gaze with the eyes of
the spirit on those countless hosts of our foes, which the Apostle
enumerates where he says: "For we wrestle not against flesh and blood, but
against principalities, against powers, against the world-rulers of this
darkness, against spiritual wickedness in heavenly places," (7) and this
which we find of the righteous man in the nineteenth Psalm: "A thousand
shall fall beside thee and ten thousand at thy right hand," (1) then you
will clearly see that they are far more numerous and more powerful than are
we, carnal and earthly creatures as we are, while to them is given a
substance which is spiritual and incorporeal.

CHAPTER XVII: A question with regard to the comparison of seven nations
with eight faults.

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

CHAPTER XVIII: The answer how the number of eight nations is made up in
accordance with the eight faults.

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

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

   BUT the reason why that nation in which the children of Israel were
born, was bidden not to be utterly destroyed but only to have its land
forsaken, while it was commanded that these seven nations were to be
completely destroyed, is this: because however great may be the ardour of
spirit, inspired by which we have entered on the desert of virtues, yet we
cannot possibly free ourselves entirely from the neighbourhood of gluttony
or from its service and, so to speak, from daily intercourse with it. For
the liking for delicacies and dainties will live on as something natural
and innate in us, even though we take pains to cut off all superfluous
appetites and desires, which, as they cannot be altogether destroyed, ought
to be shunned and avoided. For of these we read "Take no care for the flesh
with its desires." (2) While then we still retain the feeling for this
care, which we are bidden not altogether to cut off, but to keep without
its desires, it is clear that we do not destroy the Egyptian nation but
separate ourselves in a sort of way from it, not thinking anything about
luxuries and delicate feasts, but, as the Apostle says, being "content with
our daily food and clothing." (3) And this is commanded in a figure in the
law, in this way: "Thou shalt not abhor the Egyptian, because thou wast a
stranger in his land." (4) For necessary food is not refused to the body
without danger to it and sinfulness in the soul. But of those seven
troublesome faults we must in every possible way root out the affections
from the inmost recesses of our souls. For of them we read: "Let all
bitterness and anger and indignation and clamour and blasphemy be put away
from you with all malice:" and again:  "But fornication and all uncleanness
and covetousness let it not so much as be named among you, or obscenity or
foolish talking or scurrility." (3) We can then cut out the roots of these
faults which are  grafted into our nature from without while  we cannot
possibly cut off occasions of gluttony. For however far we have advanced,
we cannot help being what we were born. And that this is so we can show not
only from the lives of little people like ourselves but from the lives and
customs of all who have attained perfection, who even when they have got
rid of incentives to all other passions, and are retiring to the desert
with perfect fervour of spirit and bodily abnegation, yet still cannot do
without thought for their daily meal and the preparation of their food from
year to year.

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

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

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

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

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

   WHEN the Lord was speaking with Abraham about the future (a point which
you did not ask about) we find that He did not enumerate seven nations, but
ten, whose land He promised to give to his seed. (1) And this number is
plainly made up by adding idolatry, and blasphemy, to whose dominion,
before the knowledge of God and the grace of Baptism, both the irreligious
hosts of the Gentiles and blasphemous ones of the Jews were subject, while
they dwelt in a spiritual Egypt. But when a man has made his renunciation
and come forth from thence, and having by God's grace conquered gluttony,
has come into the spiritual wilderness, then he is free from the attacks of
these three, and will only have to wage war against those seven which Moses
enumerates.

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

   But the fact that we are bidden for our good to take possession of the
countries of those most wicked nations, may be understood in this way. Each
fault has its own especial corner in the heart, which it claims for itself
in the recesses of the soul, and drives out Israel, i.e., the contemplation
of holy and heavenly things, and never ceases to oppose them. For virtues
cannot possibly live side by side with faults. "For what participation hath
righteousness with unrighteousness? Or what fellowship hath light with
darkness?" (2) But as soon as these faults have been overcome by the people
of Israel, i.e., by those virtues which war against them, then at once the
place in our heart which the spirit of concupiscence and fornication had
occupied, will be filled by chastity. That which wrath had held, will be
claimed by patience. That which had been occupied by a sorrow that worketh
death, will be taken by a godly sorrow and one full of joy. That which had
been wasted by accidie, will at once be tilled by courage. That which pride
had trodden down will be ennobled by humility: and so when each of these
faults has been expelled, their places (that is the tendency towards them)
will be filled by the opposite virtues which are aptly termed the children
of Israel, that is, of the soul that seeth God: (1) and when these have
expelled all passions from the heart we may believe that they have
recovered their own possessions rather than invaded those of others.

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

   For, as an ancient tradition tells us, (2) these same lands of the
Canaanites into which the children of Israel were brought, had been
formerly allotted to the children of Shem at the division of the world, and
afterward the descendants of Ham wickedly invading them with force and
violence took possession of them. And in this the righteous judgment of God
is shown, as He expelled from the land of others these who had wrongfully
taken possession of them, and restored to those others the ancient property
of their fathers which had been assigned to their ancestors at the division
of the world. And we can perfectly well see that this figure holds good in
our own case. For by nature God's will assigned the possession of our heart
not to vices but to virtues, which, after the fall of Adam were driven out
from their own country by the sins which grew up, i.e., by the Canaanites;
and so when by God's grace they are by our efforts and labour restored
again to it, we may hold that they have not occupied the territory of
another, but rather have recovered their own country.

CHAPTER XXV: Different passages of Scripture on the meaning of the eight
faults.

   And in reference to these eight faults we also have the following in
the gospel: "But when the unclean spirit is gone out from a man, he walketh
through dry places seeking rest and findeth none. Then he saith, I will
return to my house from whence I came out: and coming he findeth it empty,
swept, and garnished: then he goeth and taketh seven other spirits worse
than himself, and they enter in and dwell there: and the last state of that
man is made worse than the first." (8) Lo, just as in the former passages
we read of seven nations besides that of the Egyptians from which the
children of Israel had gone forth, so here too seven unclean spirits are
said to return beside that one which we first hear of as going forth from
the man. And of this sevenfold incentive of sins Solomon gives the
following account in Proverbs: "If thine enemy speak loud to thee, do not
agree to him because there are seven mischiefs in his heart;" (4) i.e., if
the spirit of gluttony is overcome and begins to flatter you with having
humiliated it, asking in a sort of way that you would relax something of
the fervour with which you began, and yield to it something beyond what the
due limits of abstinence, and measure of strict severity would allow, do
not you be overcome by its submission, nor return in fancied security from
its assaults, as you seem to have become for a time freed from carnal
desires, to your previous state of carelessness or former liking for good
things. For through this the spirit whom you have vanquished is saying "I
will return to my house from whence I came out," and forthwith the seven
spirits of sins which proceed from it will prove to you more injurious than
that passion which in the first instance you overcame, and will presently
drag you down to worse kinds of sins.

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

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

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

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

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


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/XI, Schaff and Wace). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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