Ascetic Treatises

For ^A purification is not merely the abstaining from evils, but the perfect purification according to conscience. Enter, therefore, O man, through the intensity of your thoughts, to your mind—that captive and slave of sin—and behold, beneath your mind and deeper than your thoughts, in what are called the treasuries of your soul, the serpent that creeps and dwells there, the one that has murdered you through the most vital parts of your soul. For the heart is an unsearchable abyss; and if you kill this serpent, then you may truly boast to God of purity. But if not, then humble yourself as one in need and a sinner, and beseech God regarding your hidden sins.

II. True death is hidden within the heart, by which the outward man, however much he may seem to breathe, is in reality dead. If, therefore, anyone passes from death to life in that secret place of the heart, he truly lives for eternity and does not die anymore. Although the bodies of such people are also dissolved for a certain time when their souls depart from them, they are nonetheless sanctified and will rise in glory; for this reason, we call the death of the saints a sleep.

III. The entire struggle of the adversary is concentrated on this: to be able to drag our mind away from the remembrance and love of God, employing earthly allurements and striving with every art to turn our affection and sense away from Him who alone is truly good, and toward those things which are good only by opinion and not in solid truth. For whatever good a man does, the wicked one attempts to stain and pollute, exerting himself most especially, when he sees someone laboring to observe the law, to cast ^C the stain of either vainglory or arrogant self-regard upon his good work, so that what is done may not be done solely for the sake of God and from a good and truly praiseworthy intention.

IV. What, then? Since we are not accustomed to entering into our own hearts, how shall we begin? By fasting and prayer let us stand outside and knock, just as the Lord commanded, saying: "Knock, and it will be opened to you." For if we persevere in the word of the Lord, and in the deeply humble sense of our own poverty and worthlessness, and simultaneously in the practice of all the virtues commanded by the law, knocking night and day at the spiritual door of the Lord, we shall be able to attain that which we seek. For through this door, everyone who wishes to flee from the captivity of darkness can obtain deliverance. Indeed, he finds ^D there the freedom of the soul, and receives its proper thoughts, and acquires the heavenly King, Christ.

V. When the mind forgets this spiritual and pious affliction, then it also forgets the commandments; and where it seems to be running, it wanders from the straight path and walks in crooked ways. For this reason, it encounters wild beasts. For if we had not abandoned the labor of prayer and hope, we would certainly not have sinned. For to those who are in[wardly afflicted for the sake of the soul...]]

the Scripture says: "God is faithful, who will not suffer you to be tempted above that which you are able," but to the uninstructed, evils will occur.

VI. Just as the outer eyes see thorns and precipices from afar, so too the vigilant mind, being quick, foresees the arts and traps of the opposing power, and secures the soul, as it is its eye.

VII. There is need for much struggle and hidden and invisible labor to engage in the examination of thoughts, and to exercise the weakened senses of our soul for the discernment of good and evil. It is necessary always to stir up through the mind, as it urges itself towards God, the weakened members of the soul, with our mind always calling upon the Lord, so that it may become one spirit according to the word of Paul. We must hold this hidden struggle and meditation on the Lord and labor, night and day, for every endeavor of a commandment—whether we are praying, eating, ministering, drinking, or doing anything else—so that every good deed may be done for the glory of God. For the entire succession of the commandments is sanctified and is performed purely by you through the unceasing memory of God, and fear, and love towards God, and we are kept apart from ^Bthat which defiles the commandments of God.

VIII. For the patriarch Abraham offered the spoils to the priest of God, Melchisedech, and thus received the blessing from him. And what else does the Spirit hint at through this, but by indicating a higher contemplation, namely, the summits and the "bones"—the entire structure of our nature—that is, the mind itself, the conscience itself, the disposition itself, the thought itself, and the soul’s power for loving; [showing] that we must always bring as first fruits to God first, before all else, the holy sacrifice of our heart? The spoils, and the peaks of good thoughts, are for one who is always occupied with the same memory and meditation on Him. And thus we can daily receive increase and progress, being helped by divine grace, and the burden of the justice of the commandments will appear light to us, as we perform them purely and blamelessly, being ^Cco-operated with by the Lord himself through our faith in Him.

But concerning the visible exercise and which good endeavor is greater and primary, know this, beloved, that all virtues hang from one another and are bound together to one another, and just as a sacred spiritual chain, one hangs from the next: prayer from love, love from joy, joy from gentleness, gentleness from humility, humility from service, service from hope, hope from faith, faith from obedience, obedience from simplicity.

Just as on the contrary, vices are also joined to one another, and from one another another arises; for instance, hatred from anger, anger from pride, pride from vainglory, vainglory from unbelief, unbelief from hardness of heart, hardness of heart from negligence, negligence from listlessness, listlessness from disdain, disdain from sloth, sloth from pusillanimity, pusillanimity from the love of pleasure; and thus other members of malice are suspended from one another and dragged along together. By a like example, also in the better part, virtues depend on one another. The head, however, of every virtue and the supreme vertex of praiseworthy works is constant perseverance in prayer, through which we are able to attain daily the remaining virtues also, procured by continuous petition from God.

IX. Unless humility, and simplicity, and kindness adorn us, the habit of prayer will profit us nothing. But we do not say this only concerning prayer, but also concerning every other contest and labor, whether it be in the guarding of virginity, in the recitation of prayers, or in any other toilsome function of virtue undertaken; unless we find within ourselves, in purity, the fruits of charity, peace, joy, gentleness, humility, simplicity, and sincerity, faith and long-suffering, our labors are undertaken in vain and to no purpose; for all this exercise and contest ought to be undertaken for the sake of these fruits. Wherefore, if these fruits do not appear within us, all that operation was fruitless and void, and thus those who work without these will be found in the day of judgment like the five foolish virgins 7, who, because they had not carried from here, in the vessels of their hearts, the spiritual oil by which the aforementioned virtues are designated, were named foolish and excluded from the spiritual bridal chamber of the kingdom. ^C And the labor of virginity, on account of the lack of virtues and the privation of the manifest indwelling of the Spirit, was accounted as nothing. For just as in the cultivation of the vine every industry and labor is directed toward the gathering of the fruits; and if that should fail in the end, with no grapes found on the vine, the vine-dresser is considered to have labored in vain and without reward; so, unless through the operation of the Holy Spirit we recognize in ourselves, in all certainty and spiritual sense, the fruits of charity, peace, joy, humility, and the other gifts enumerated by the Apostle 8, we are convinced that we have undertaken the contest of virginity, oration, psalmody, fasting, and the labor of vigils in vain. For these labors of soul and body ought to be exercised in the hope of such spiritual fruits; but the fruit-bearing of the Spirit in the virtues is spiritual enjoyment in incorrupt pleasure, in faithful hearts animated by the operation of the Holy Spirit; for with much discretion of prudence, the operation, labors, and toils of nature are to be considered as effectively bestowed by the Holy Spirit, through faith and hope, upon those who are worthy. Fasting is good, watching is good; flight from one's country and human conversation into solitude is good. But these are the very flower and vigor of conversation

Christians is beyond these, and no one ought to have their confidence in these things alone. It happens that there are some who are participants of grace, but in whom malice, while it truly subsists, strives to lie hidden deceitfully, ceasing of its own accord to act and hiding itself, so that it may deceive the very person in whom it dwells, falsely persuading him that his mind is already purified. Hence he is inflated with arrogance, saying, "I am a perfect Christian." But while the wretched man sleeps in this confidence, proclaiming himself free, malice—which, like a robber from the hiding-place where it had sat, attacks him unexpectedly and with a vehement temptation—overpowers and casts him down into the lowest depths of the earth. For if men often, when given over to robbery or warfare, know how to use strategy, lying in wait in hidden places and suddenly rising from their ambush against the backs of the enemy, and slaughtering those who are surrounded by them with sudden force, how much more does malice, which has practiced this work for so many thousands of years ^B and has destroyed so many souls, know how to make an ambush in the heart, occasionally ceasing to act, so that by this persuasion it may infect the soul, convincing it that it is perfect?

X. The Foundation of Christianity

X. The foundation of Christianity is this: that a man, after any good works whatsoever, should not rest in them or think himself great, but should persevere in being poor in spirit. And when he has become a participant of grace, he should not imagine that he has attained anything, or think he is someone, or begin to act as a teacher. Nor should he think himself to be someone above the common people; indeed, even when he has withdrawn into solitude and has walked well, fasting much, enduring the exile of the world, praying piously, a possessor of the gifts of grace, he should nonetheless not consider his soul precious. Rather, then especially, when he first feels the approach ^C of grace, let him labor solicitously and show a thirst for further progress, being very careful not to act as if he were already satisfied, or that he is abundantly righteous or wealthy, but on the contrary, let him rather mourn and weep. Just as if a mother had raised an only son with great care, and when he reaches manhood he happens to die, those who come to console the mother only increase the incentives for grief, and she is inconsolable; so the Christian ought to weep for his fall and weep unceasingly, and above all have a contrite heart.

XI. That we should not rest in exterior things

XI. As if the palace of some king had many rooms, and various courtyards, and many vestibules, and interior chambers where the king dwells and where the purple and the treasures are laid up, ^D a person entering into the outer courtyards should not think that he has already come into the interior chambers where the glory of the king, the purple, and the treasures are; so in spiritual matters, those who fast, who keep watch, who chant psalms and pray, should not think that they have entered into the rest, but merely that they are entering into the vestibules and into the courtyards, not where the purple and the treasures are. Therefore, brothers, they ought not to trust in their exterior way of life, and say, "I am someone;" and if one becomes a participant of grace, he should not imagine that he has taken hold of it, or has become very close to the king; for he still lingers in the outer rooms. He ought not to seek

^A to find out whether he has discovered the treasure in the earthen vessel, or has put on the royal purple of the Spirit, or has found the king and enjoys rest. For the soul is such: it has a certain depth and many members, and consequently sin, having entered in, holds all its members and the thoughts of the heart. Then, when the man seeks, grace comes to him and takes hold of two members of the soul. He, therefore, being inexperienced in such matters, when encouraged by grace, thinks that the grace which has come has taken hold of all the members of the soul, and that sin has been rooted out. ^B At that moment, therefore, the greater part is held by sin and a portion by grace, and he is deceived and does not know it; for grace is often working ceaselessly, just as the eye is established in the body, and sin is present, stealing away the mind. And the undiscerning man, as if he had already grasped it, thinks something of himself and is puffed up as though he were set free. But things are not so; for, as I have said, Satan carries out a concealment, not working for a time, so that he may cause the man to think, "I am pure and perfect." For the one planting a vineyard does not immediately gather grapes or make wine, and he who sows seed in the earth does not straightway harvest and take the fruits, and the newly born child cannot immediately become a full-grown man, nor does a recruit laying down the first rudiments of warfare at once become fit to hold military commands; for it is necessary for him first to become accustomed to labor with long patience; then, when the opportunity for battle comes, to stand bravely in the field, defeat the enemy, and be crowned.

XII. Voluntary poverty, psalmody, fasting, vigils, and partaking of the grace of God are indeed beautiful and good things; ^C but they profit little one who has not yet, as he ought, begun to dig where he may lay a foundation. And let the mind not suffer itself to be deceived in this, however much it may be a participant of grace; nor let it flatter itself because of it, thinking its own soul precious. Look unto Jesus, from what glory the Son of God, being God himself, came down to what sufferings and to crucifixion? Because of this humility, therefore, He was exalted and sits at the right hand of the Father. But the serpent from the beginning sowed in Adam [the desire for] exaltation, suggesting, *You shall be as Gods*; but through this affectation of sublimity, you see into what ignominy the race of Adam fell. Indeed, I seek a man poor in spirit, and I do not find one. Just as if someone having treasures hidden away at home ^D should nevertheless go about begging and asking from all, so are Christians, who are wealthy in the possession of grace before God, yet are poor in their humble estimation of themselves, as if they had nothing. If a hundred pounds of gold were owed to someone, and he were content upon having received five, and sought nothing further, would he act wisely? Some counsel themselves even worse, having, if I may so say, ten unciae

^A of grace, and multiplying them in their own minds into a hundred through the vain swelling of false pride; while on the contrary, others, having five unciae of sin, diminish them down to a half-uncia. This happens to them either through ignorance, because they do not know from the truth how small a measure of grace they have been granted, or through an appetite for vain glory, not enduring to confess the operation of evil which they experience in themselves. For they already proclaim themselves to be perfect. Yet it is necessary for a man both to be and to speak what is just; and to acknowledge both the gifts of grace that he receives, and not to dissimulate the operation of sin which he feels within himself. For such a person lies, claiming to have a pure heart; for things are not in such a state, as if the man were rendered pure in every respect as soon as grace arrives. For he is delivered to enemies and exposed to their temptations for exercise and discipline, just as Job was proved by temptation. For evil co-operates with the good, though not with a good intention. It behooves a Christian, however, who has five unciae of sin, to say in self-humiliation, "I have twenty, and I am full of iniquity." And he who has, for example, twenty unciae of goodness, should say, "I have scarcely a half-uncia of good." But if he is ashamed to say this on account of a desire for vain glory, let him at least declare what is just. Let him acknowledge both the operation of grace and the sin in part. As I said before concerning the soul, that it has a depth, we shall use examples to describe its members. ^B Just as there is a sun, and there are many rays from it; or as there is a tall tree having branches; or as there is a great city having many neighborhoods; so is the intellectual substance, the immortal soul, a beauty precious above all creatures, the image and likeness of God. Eventually, grace coming, shines upon two rays of the soul; or from the whole tree upon two branches, or from the whole city onto two neighborhoods. But still, the greater parts of the soul are held by sin; and he thinks that he has become entirely, through and through, of the good part, and of grace, and of brilliance; just as if someone having obtained five pounds of gold, it seems to him that he has acquired a hundred pounds. Has the embryo in the womb already become a man? Or, because one has placed one stone of the foundation, has he already finished the building? Or is the seed buried in the earth already become an ear of corn? Or has one who begins to trade already filled the storehouse? And is he who participates in a little grace, on account of this alone already a perfect Christian? Even the first and the great are so situated toward perfection as an official is to an emperor, or as a small stream to the river Euphrates. ^C He who has the intention to set off to a city thirty days' journey away, let him not think, if he has traveled two or three days, that he has entered the city. Since, therefore, the opposing power is persuasive, not compelling, and divine grace is persuasive—because of the self-willed and pliable nature of man—if a man does evil, being persuaded by Satan, Satan is not judged in his stead; but the man himself is punished and chastised, as having become a subject of evil by his own will. Likewise, even if a man should turn to the good and prevails through the grace of God, grace does not attribute the good to itself, but renders it to the man and glorifies him; ^D because the man himself was the cause...

of the good; such is the nature of this. However, grace does not, by coming to him, bind his will with compelling power, and subsequently make him, whether willing or unwilling, unchangeable toward the good; but the divine power, while being present, makes room for free will, so that it may be demonstrated whether the will of man holds his own soul in esteem or not, whether it consents or does not consent. For many have held it in esteem and have consented; others have turned away. For the Apostle says: "Having begun in the spirit, are you now made perfect in the flesh?" For no law is imposed upon nature, but rather upon free predilection, which is able to turn toward the good and toward the evil. Therefore the Lord says: "I came to cast fire upon the earth, and what will I, but that it be kindled?" The Lord desires the heavenly fire to be kindled in the hearts of men, and some indeed desire it, while others do not. Similarly, he says again: "How often would I have gathered you together, as a hen gathers her own brood, and you would not?" You see that the Lord wills it, but again that men do not will to approach the Lord and obtain mercy.

XIII. On those who wish to approach the Lord and be made worthy of eternal life.

^C Whoever wishes to approach the Lord and to be made worthy of eternal life, and to become a dwelling place of God and worthy of the Holy Spirit, so that he may be able to perform His fruits according to the commandments of the Lord irreprehensibly and purely, must begin in this way: First, to believe in the Lord firmly, and to give himself over entirely to the words of His commandments, and to renounce the world in all things, so that the mind may in no way at all be occupied by any of the things that appear. And he must always strengthen himself with every endeavor for perseverance in prayer, and not despair, awaiting with confidence the inspection and help of the Lord everywhere, always having the goal of his mind fixed upon Him. Then, he must urge himself with effort and contention unceasingly toward every good, and toward the execution of all the commandments of God, however much his heart may be unwilling due to the sin that adheres to it; for example, by forcing himself to feel humble before all men, and to consider himself less and worse than everyone, not seeking honor or praise or glory from anyone, as it is written in the Gospel, but always keeping only the Lord before his eyes, and His commandments, desiring to please Him alone. ^D Likewise, he should force himself toward meekness, even while the heart resists, as the Lord says: "Learn of me, because I am meek and humble of heart; and you shall find rest for your souls." Similarly, he should accustom himself with violence, as much as he is able, to being merciful, kind, compassionate, and good, according to what the Lord says: "Be you good and kind, as your Father who is in heaven is merciful." And again He says: "If you love me, keep my commandments."

^A And again, "Use violence; for the violent take the kingdom of heaven by force." And: "Strive to enter through the narrow gate." Let a man always keep the Lord’s humility, His manner of life, and His conduct before his eyes, as a model in an unforgetting memory; and let him strive with all his might to persevere in prayers, always asking and believing, so that the Lord may come and dwell in him, and establish and strengthen him in all His commandments, and that his soul may become a habitation of Jesus Christ. And thus, that which he now does by constraint and with an unwilling heart will train him for all time toward the good, and toward having an ever-living memory of God, and toward awaiting Him always in great goodness and love.

Then, when the Lord beholds such a purpose of his, and his good zeal—how he constantly uses violence upon himself for His remembrance, and for the good, and for humility, and for meekness and love—and how he constrains his heart even when it is unwilling and leads it, as much as he is able, by force, He shows His mercy to him. He delivers him from his enemies and from the sin that dwells within him, filling him with the Holy Spirit. By the help of the Spirit, he henceforth performs all the Lord's commandments in truth without violence or labor; or rather, the Lord performs His own commandments and the fruits of the Spirit in him, when He bears fruit purely.

It is necessary, however, for anyone ^B first approaching the Lord to use violence upon himself by urging himself toward the good, and in this to break the resistance of his heart, awaiting everywhere and always—with faith that drives away all doubt—His mercy. He must also compel himself to have pity on others and to have a heart that is beneficent toward all who are in need; also, to tolerate whatever is hard with long-suffering, and when he is vilified and despised, not to grow angry; according to the saying: "Not defending yourselves, beloved." ^C He must also use violence upon himself to pray, when he has not yet received the gift of prayer through the Spirit. For God, seeing one who struggles in this way and compels himself toward the good, even with an unwilling heart, gives him the true prayer of Christ; He gives him the bowels of mercy, true kindness, and, in a word, He bestows and confers upon him the whole fruit of the Spirit.

But if anyone, while desiring the gift of prayer which he lacks, uses violence upon himself only for prayer, in order to obtain it, and does not use violence upon himself for humility, and for love, and for the remaining commandments of the Lord, sometimes the gift of prayer is given to him, even with rest and joy in part, according to his request; yet in his character he remains the same as he was before. For he does not have meekness, because he did not seek it strenuously nor did he prepare himself to become so. He does not have humility, since he did not ask for it, ^D nor did he apply violence to himself in order to exercise it. He does not have love toward all, since he had no concern or struggle for this in his petition for prayer. For it is necessary for each man, just as he uses violence upon himself and constrains his heart in prayer, even when it is unwilling

^A to do so, that he likewise constrain himself—with joy, according to what is written—into love, into meekness, and into all patience and long-suffering; that he push himself to willingly bear reproaches and to consider himself worse than all and the lowest of all; that he not utter in conversation what is not useful, but always meditate upon the oracles of the Lord in his heart and speak them with his mouth. Similarly, let him force himself not to be angry, according to that which is said: "Let all bitterness and wrath and clamor be put away from you, with all malice." Thus, the Lord, observing his zeal, will grant him all these things easily and without struggle, which before he could only maintain with violent effort because of the sin indwelling within him. And all these practices of virtue will become for him as if they were nature; for thereafter the Lord, coming and dwelling within him—and he in turn remaining in the Lord—performs His own commands within him without any distress, filling him with the fruits of the Spirit.

^B XIV. If, however, someone uses violence upon himself to pour out prayer until he obtains some grace from God, but in these other matters—namely, in humility, love, meekness, and the remaining virtues—he does not apply himself with equal effort by doing violence to himself, ^C sometimes divine grace is granted to him when he asks and entreats; for God is good and kind, and readily grants to those who ask what they desire. Yet since such a person has not prepared himself, nor accustomed himself to the aforementioned virtues, he either loses the grace, or receives it and falls, or fails to make progress, being puffed up with pride; for he does not surrender himself entirely to the commands of the Lord according to his purpose. For the dwelling place and rest of the Spirit is humility, and love, and meekness, and the other virtues prescribed by the Lord. Therefore, those who wish in truth to please God, and to receive from Him heavenly grace, ^D and to grow and perfect themselves in the Holy Spirit, must first compel themselves to practice the duties of all the virtues, however much the mind may struggle against it, just as it is written: "Therefore I kept straight to all thy commandments" (Ps. CXVII, 128). For just as someone uses violence upon himself and constrains himself to persevere in prayer until he performs this duty rightly, so also must he, in like manner, compel himself toward all the duties of virtue, urging and forcing himself until, through habit, he acquires a good disposition. For thus, having obtained what he persistently asked of the Lord, he will rejoice in the full and secure possession of his desire: as the grace of the Spirit—the grace that is granted to him and rests in his humility and in the other virtues—will grow and flourish within him permanently, and it teaches him true love and true meekness, which he compelled himself to seek. And thus, having grown in progress and having been raised to the very pinnacle of perfection in God, he is deemed worthy of the inheritance of the kingdom of heaven. For the humble man never falls. For where has he to fall, being beneath all? Great is the exaltation of humility; and humility is honor and dignity. Let us therefore also accustom ourselves, and let us use violence in the direction of humility, and let us not be willing

^A to think of ourselves as anything, even when our heart is reluctant; and let us beseech God without ceasing, with faith, hope, and charity, in long-suffering expectation, that He may send His Spirit into our hearts, that we may pray and worship in the Spirit the Father; and that the Spirit Himself may pray within us; that the same Spirit may teach us true prayer, humility, meekness, and charity—things which we can now scarcely practice, even with violence—and that He may teach us to perform the bowels of mercy, kindness, and all the good works prescribed by the commandments of the Lord, without labor and without constraint; for the Spirit Himself knows how to fill us with His gifts. And so it shall be, that when the commandments of God have been fulfilled in us through His Spirit, who alone perfectly knows the will of Christ, since He cleanses us from the filth of sin, the same Spirit shall present us to Christ as ^B beautiful, pure, and blameless brides; and we shall rest in God, and Christ shall rest in us throughout the endless ages. Glory to His mercies, and to His pity, and to His charity, because He has deemed the human race worthy of such honor, vouchsafing to call us His own brothers and sons of the heavenly Father. Glory, I say, to the Father, and to the Son, and to the Holy Spirit, for ever and ever. Amen.

OF MACARIUS THE GREAT ON PERFECTION IN THE SPIRIT BOOK

^C I. Every one of us obtains salvation through the grace and divine gift of the Spirit; but by faith and charity, and by the struggle of the free will, one is able to reach the perfect measure of virtue, so that, just as by grace, so also by righteousness, he may inherit eternal life. For one is not deemed worthy of perfect progress by divine power and grace alone, without also having contributed his own efforts; nor, conversely, by his own diligence and power alone, without the divine hand assisting from above, does he attain to the perfect measure of freedom and purity.

^A *Unless the Lord build the house, and keep the city, in vain has he watched who keeps it, and the laborers and architects have labored in vain.*

II.

Interrogation. What is the will of God, to which the Apostle exhorts and provokes every one of us to attain?

Response. The perfect cleansing of sin, and freedom from the passions of shame, and the attainment of the highest peak of virtue. This is the purification and sanctification of the heart, which comes about through the intervention of the perfect and divine Spirit in the most certain assurance. *Blessed, for he says, are the pure in heart, for they shall see God.* And: *Be, both we and you, perfect, as our heavenly Father is perfect.* And: *Let my heart, he says, be blameless in thy statutes, that I may not be confounded.* And again: *Then I shall not be confounded, when I look upon all thy commandments.* And again to the one asking: *Who shall ascend into the hill of the Lord?* He answers: *Innocent in hands and pure in heart*: signifying by this the perfect abolition of sin, which is perceived either by action or by the internal assent of the will.

III. The Holy Spirit, knowing the affections that do not fall under the gaze and the hidden things of the soul are difficult to heal, since they are as if deeply rooted in the soul, shows through David how their cleansing is to be performed, when he says: *Cleanse me from my hidden things, O Lord.* By these words he indicates that there is one effective way of healing them: a ^C perfect turning to God with much prayer and faith, with the cooperation of the Spirit; but yet with us also striving with all effort toward the same end, and guarding our heart with all watchfulness.

IV. The blessed Moses also teaches, indicating by symbols that one must not indulge two propensities, the one drawing toward evil and the other toward good; but that one must strive toward a single pursuit of the good. Nor is it appropriate to sow two fruits at the same time, the useful and the harmful, but the useful and good alone. To express this, he writes thus: *You shall not yoke in your threshing-floor animals of a different kind, for example an ox and an ass; but having yoked those of the same kind, you shall thresh your harvest.* This means: that virtue and malice must not work together in the threshing-floor of our heart, but virtue alone. Again he commands: *You shall not weave linen into a woolen garment; nor again wool into a line garment. You shall not sow in your field two ^D crops together. You shall not cause your beast of burden to mate with animals of a different kind; but you shall join things of the same kind to those of the same kind.* By all these things he mystically intimates that it is not fitting for vice and virtue, as has been said, to be cultivated in us, but that the fruits of virtue alone should be sown and tilled so that they may germinate in us. Nor to two

spirits, the spirit of God and the spirit of the world, let the soul communicate. Therefore, it says, "I have hated every way of iniquity," and, "I directed my steps to all thy commandments."

V. It is not only from outward sins—such as fornication, murder, theft, gluttony, slander, lying, the love of money, greed, and the like—that the virgin soul, having resolved to be joined to God, must keep itself pure; but much more from the hidden ones, as we have said—that is, from lust, vainglory, the desire to please men, hypocrisy, the love of power, deceit, malice, hatred, unbelief, envy, self-love, arrogance, and other things of this kind. For the Scripture says that the Lord considers these hidden sins of the soul to be on a par with the outward ones. For the Lord says: "He has scattered the bones of those who please men" (Ps. LII, 6), and, "The Lord will abhor the man of blood and the deceitful man" (Ps. V, 7), showing that deceit is held in abomination by God equally with murder; and [He mentions] those "who speak peace with their neighbors" (Ps. XXVII, 3), and what follows. And again: "For you work iniquities in your heart in the land" (Ps. LVII, 2); and, "Woe to you when men speak well of you" (Luc. VI, 26)—that is, when you have a desire to be spoken well of by men, and are dependent upon their glory and praises; for how is it possible for those who do good to remain entirely hidden? And furthermore, the Lord Himself says, "Let your light shine before men" (Matth. V, 16). But, He says, hasten to do good for the glory of God, and not for your own glory, nor as those who are enamored of human praises; for indeed, He showed them to be unbelievers by saying: "How can you have faith, receiving glory from one another, and not seeking the glory which is from the only God?" (Joan. V, 44). See also the Apostle, how he commands that everything, even to eating and drinking, be done for the glory of God; for he says, "Whether therefore you eat, or drink, or whatever you do, do all to the glory of God" (I Cor. X, 31). And the divine John, equating hatred with murder, says, "He who hates his brother is a murderer" (I Joan. III, 15).

VI. "Charity bears all things, believes all things, hopes all things, endures all things. Charity never falls" (I Cor. XIII, 7–8). These words, "never falls," are those of one wishing to signify that those who have attained the aforementioned gifts of the Spirit, but have not yet been deemed worthy of the highest freedom from passions through the most full and efficacious charity of the Spirit, have not yet reached security; but their affairs still stand in danger and fear on account of the spiritual powers of wickedness. For this measure, [charity], shows that one is no longer in danger of falling, nor is such a passion as the one that would make the tongues of angels, prophecy, all knowledge, and the gifts of healings appear as nothing when compared to it, still present.

^A VII. Through this, he declared the aim of perfection, so that everyone, recognizing himself to be in need of such great riches, might hasten with a fervent and perseveringly struggling spirit toward the final end, and run the spiritual course in such a way until he lays hold of it, as it is said: "So run, that you may lay hold."

^B VIII. Consider this to be denying oneself: to offer oneself up entirely to the brotherhood, and in no way to follow one's own will; and to think of oneself as master of nothing except one’s own garment alone, so that, being unencumbered on every side, one may with joy be occupied only with the tasks commanded to him, as though he were a bondservant to all; and especially that he show obedience to those in charge, complying with Christ who says: "Whoever wishes to be first and great among you, let him be the servant and the last and the bondslave of all"; not searching for glory, honor, or praise; not serving as an eye-pleaser or striving to please men; but considering oneself a debtor in all things to render ministry to the brothers in love and simplicity.

^C IX. It behooves those in charge of the brotherhood, since they are engaged in a great work, to struggle against the counter-crafty methods of malice through humility, so that we do not, out of the passion of pride, act as masters over the brothers subject to us and procure for ourselves loss instead of the greatest gain. But as merciful fathers, and as those who have rather given themselves to serve the brotherhood for God's sake, both corporally and spiritually, they should take care on their behalf, and as for the children of God, they should always provide for them, rebuking where it is necessary, and where it is fitting, encouraging; so that the monasteries may not, under the pretext of humility and gentleness, be in confusion, failing to preserve the proper order of those who preside and those who are subject. In the secret of their minds, however, they should deem themselves bondservants unworthy of any of the brothers, and as good pedagogues to whom spiritual children have been entrusted, they should strive with all benevolence and fear of God to advance each of the brothers toward every good thing, not unaware that a great and irremovable reward for their labor is being stored up for them.

^D X. Just as those who take on the care of governing and instructing adolescents—who happen sometimes to be their own masters—nevertheless, so that they may imbue them with healthy discipline and form their honest character, do not hesitate at times to punish them with blows, even those inflicted with great freedom; so too must those who preside, not out of a passion of anger and arrogance, nor as taking revenge for themselves, ward off those of the brothers who are in need of some discipline, but with kind bowels and looking to the one goal of their spiritual benefit, work for the conversion of the former.

XI. By much study, struggle, care, and contest we become able to acquire the love toward God, by the grace and gift of Christ who is formed in us. From this also, after the first commandment is thus fulfilled, to the second

I mean the love toward our neighbor, the transition will easily occur. For the first must be set before all others, and more effort must be put into them; and thus the second shall follow in order upon the first. But if any man should neglect this great and first commandment—I mean the love toward God—which consists of our interior disposition, a good conscience, and healthy thoughts regarding God, along with the concurrent assistance of grace, and wishes only to fulfill the second commandment outwardly through the accurate performance of his ministry, it is impossible for him to pursue it soundly and purely. For the method of the malice that attacks us, finding a mind void of memory, love, and the search for God, either makes the divine commandments appear troublesome and laborious—stirring up within the soul murmurs, sadness, ^B and complaints against the ministry toward our brothers—or else, having deceived the soul with an opinion of its own righteousness, it puffs it up and persuades the man to consider himself as someone precious and great, and as one who perfectly fulfills all the commandments.

XII. When a man imagines himself to be an accurate observer of the commandments, he clearly manifests that he is sinning and failing in the commandment; since he judges himself and does not wait for the One who truly judges. For when the Spirit of God bears witness to our spirit, according to the words of Paul, then only are we worthy of Christ and truly children of God; and not when we declare ourselves righteous by our own opinion. For, he says, not he who commends himself is approved, but whom God commends. Since, when a man is found destitute of the memory and fear of God, it cannot be but that he also loves glory and hunts for praise from those whom he helps by his ministry. Such a one is convicted by the Lord as lacking faith, ^C as has already been indicated: How can you believe, who receive glory from one another, and do not seek the glory that comes from the only God?

XIII. By much struggle and toil of mind, through holy thoughts and continuous care for all good things, love toward God, as has been said, can be practiced by man as far as is fitting; because the adversary hinders our mind and does not allow it, through the memory of good things, to be free for divine love, but rather fawns upon the senses with worldly desires. For this is death, and, so to speak, the noose of the devil, when the human mind is found distracted and not inseparable in the love and memory of God. Hence, also, sincere love toward the brother can be established, and true simplicity, and I mean also ^D meekness and prayer; and the entire beautifully-resplendent crown of virtues receives its perfection through that one, only, and first commandment, the love toward God. There is need, therefore, of much struggle and of secret and hidden labor, of the examination of thoughts, and of the exercise of our soul’s senses which have grown weak, for the discernment

of good and evil, and for the strengthening and invigorating of the diseased members of the soul through the attentive inclination of the mind toward God. For our mind, thus clinging constantly to God, shall become one spirit with the Lord, according to the oracle of Paul. ^A

XIV. Those who love virtue must incessantly bring this interior struggle, labor, and meditation to every observance of a commandment, whether they are praying, or ministering, or eating, or even drinking; so that whatever good is done by them may be done for the glory of God, and not for our own glory. And all things that pertain to the full execution of any of God’s commandments will be easy and light for us, as the love of God lightens them and dissolves whatever is laborious in them. ^B

XV. All the struggle and endeavor of the adversary, as has been said, is directed to this: that he strives to tear our mind away from the memory, fear, and love of God, diverting it with earthly distractions and enticements away from the true good and toward that which only seemingly appears good.

XVI. The virtues are interconnected and cling to one another, just like a sacred chain where the links are joined, each one dependent upon another. In this manner, prayer depends on charity; charity on joy; joy on gentleness; gentleness on humility; humility on ministry; ministry on hope; hope on faith; faith on obedience; obedience on simplicity. ^C Just so, on the contrary, one vice also depends upon another. For from anger stems hatred; from this, pride; from this, the affectation of vain glory; this drags in infidelity, which is the mother of hardness of heart, the offspring of negligence, which is born from the languor of the spirit, taking its origin from an indolent neglect; this produces acedia, and this is the daughter of impatience, whose father is the love of pleasure. Thus, too, the other members of malice are joined and connected to one another.

XVII. Every good which a man does, the devil strives to stain and contaminate by the intermingling of his own seeds—namely, of vain glory, of conceit, or indeed of murmuring, or of any other such thing—so that the good work is not done for God alone, nor from a sincere purpose of mind. For it is written that Abel offered a sacrifice to God from the fat and from the firstborn of his sheep; and that Cain likewise offered gifts from the fruits of the ^D earth, but not from the first or the best. And for this reason, God looked upon the sacrifices of Abel, but did not attend to the gifts of Cain. From this we ought to learn that it is possible for some good not to be done well—for instance, if it is done negligently or with contempt, or with some other vice mixed in, and not merely for the sake of God; from which it happens that it is neither pleasing nor acceptable to God.

MACARIUS THE GREAT: ON PRAYER

^A I. The head of every good pursuit and the peak of all virtuous works is the assiduity of prayer, through which we are led into the possession of other goods, since He who calls us to them extends a helping hand. For the communication of mystical efficacy and the union of intention in holiness towards God, and of the mind itself through an ineffable love for the Lord, come about in prayer to those who are deemed worthy. "For you have given," he says, "gladness to my heart," and the Lord himself says, "The kingdom of heaven is within you." For what else could the kingdom being within us signify than that the heavenly gladness of the Holy Spirit is sensibly implanted in worthy souls? For of that fruition, joy, and spiritual gladness—which the saints will partake of in the eternal light in the kingdom of Christ—souls that are worthy receive an earnest and a foretaste here and now through the gracious communication of the operation of the Spirit. "For my heart," he says, "and my flesh have exulted in the living God." And that: "My soul shall be filled as if with marrow and fatness." And expressions consonant with these all tend toward the same thing, indicating the active gladness and consolation of the Spirit in the soul. ^{B C}

II. Just as the work of prayer is greater than other works, so also does the one who devotes himself to it require greater care, lest he suffer any theft from wickedness and not notice it. For the greater the care one takes to attain a good, with the greater effort does the evil one attack him in his attempt; so that he will have great need of watchfulness, so that the fruits of love, humility, simplicity, goodness, and discernment may day by day sprout forth for him through the constant practice of prayer, and make manifest his clear progress and advancement toward divine things, and by this means encourage others to the same emulation of zeal.

^A III. That it is necessary to pray without ceasing and to persevere in prayer, both the divine Apostle and the oracle of the Lord himself command, saying: "How much more shall God avenge them that cry to him day and night?" And that word: "Watch and pray." It is necessary, therefore, to pray at all times and not to lose heart. But even as the one who resolves to persevere in prayer has undertaken a more principal labor, so it is necessary for him to endure a great struggle and unyielding intensity, because the depravity of evil sets many hindrances against the perseverance of prayer: sleep, listlessness, weight of the body, instability of thoughts, a wandering mind, exhaustion, and the remaining practices of evil; then, afflictions and the assaults of the wicked demons themselves, who vehemently attack us and oppose us with all their might, lest the soul that seeks God in truth incessantly should be able to draw near to Christ.

^B IV. With all zeal and sobriety, and with the patience and struggle of the soul and the labor of the body, ought he who strives to devote himself diligently to prayer to act manfully, never relaxing in his fervor, nor yielding to the distractions of thoughts, or to much sleep, or to lazy sloth, or to the disordered confusion of rashly intermingled actions; not using tumultuous and unseemly cries; or allowing his mind to drift into anything of that sort; but with a certain and immutable purpose of mind, fixing himself only upon patient standing and the bending of the knees, and restraining the wanderings of his mind while it is straying far off. ^C For nothing indeed prevents someone, unless he approaches to pray prepared with diligence and attention, unless he valiantly resists the crowd of vain thoughts, shaking off and judging each one, and ever burning with the desire to move himself intimately toward God—nothing, I say, prevents him, if he neglects these things, from being ensnared by the crafty arts of the evil that dwells within him: either by allowing himself to be lifted up into contempt for others, comparing himself with those who cannot persevere for long in prayer; or [by falling into] some other error into which crafty malice may have led him with its machinations, corrupting the excellent operation, and thus offering it up to be mocked by the evil demon.

^D V. Unless humility, charity, simplicity, and goodness bind prayer closely to us, this prayer, or rather the empty facade of prayer, can in no way profit us. And we do not say this concerning prayer alone, but concerning every kind of arduous and however laborious work; for example, concerning virginity, fasting, vigils, psalmody, ministry, and similar offices of specious and laudable virtues. In the exercise of which, unless we see by experiencing within ourselves the fruits of charity, peace, and joy—and I add, of gentleness, humility, simplicity, sincerity, and faith as is fitting, and also of long-suffering and benevolence—we have labored in vain. For we undertake these labors with the hope of attaining the utility of the fruits. If, therefore, the fruits of charity are not found in us after them, all that work will surely have been in vain. And to me

^A it appears that men of this kind differ in no way from the five foolish ^B virgins, who, because they did not have within their hearts the spiritual oil—which is the operation of virtues performed through the Spirit as just mentioned—were labeled as foolish and were miserably excluded from the royal bridal chamber, having obtained no reward for their laboriously guarded virginity. For just as in the cultivation of a vine, all diligence and labor are expended for the sake of the hoped-for fruits, and if these are not produced, the whole effort is shown to have been useless; so, if we do not see in ourselves, through the operation of the Spirit, the fruits of love, peace, joy, and the rest that the Apostle enumerated, and if we are unable to profess this with full conviction and spiritual perception, then the labor of virginity, prayer, psalmody, fasting, and vigil is proven to be superfluous. For these labors and toils of the soul and body must be performed, as we have said, in the hope of spiritual fruits; but fruition in the virtues is a spiritual enjoyment, with incorruptible pleasure, produced ineffably within faithful and humble hearts by the Spirit. Therefore, let the labors and the fruits be considered separately, according to their distinct nature. If, however, anyone, through a deficiency of knowledge, thinks that his own operation and labor are the fruits of the Spirit, he appears, through ignorance, to be deluding and deceiving himself, and by thus indulging in harmful self-flattery, he truly deprives himself of the great fruits of the Spirit.

VI.

VII.

piety and an active zeal conjoined with the fear of God and joy, may be rendered pleasing and acceptable to God.

^A VIII. With such great humanity and goodness (O, the bowels of divine mercy toward us!) did the Lord descend to provide for human beings, that He diligently brings this to pass: that no person should be defrauded of the reward of a good work on account of their own carelessness; but rather, that He may bring everyone up from small things to greater virtues, as if by certain steps, so that not even the offering of a cup of cold water shall lack its reward. For He said: "Whoever shall give a cup of cold water only in the name of a disciple, truly I say to you, he shall not lose his reward." And again: "Insofar as you did this for one of these, you did it for Me." Provided that what is done is done according to God, and not for the sake of human praise; for He added: "Only in the name of a disciple"—that is, out of reverence and love for Christ. For as for those who perform a good work for the sake of ostentation, the Lord, rebuking them and confirming the sentence with certain assertion, adds, saying: "Truly I say to you, they have received their reward."

^B IX. Let simplicity, before all other things, and mutual charity, joy, and humility be laid down entirely as a foundation in the brotherhood, so that we may not, by being puffed up against one another and murmuring against one another, render our labor useless to ourselves. Therefore, neither let him who perseveres in prayers without ceasing exalt himself through arrogance over him who cannot do this; nor let him who has devoted himself to ministry murmur against him who is free to pray. For if they are effectively disposed toward one another with such simplicity and good intent of mind, that which abounds in those who persevere in prayer will overflow into the supply of that which the ministers lack; and conversely, if the ministers gain any reward, it will make up for that in which those attentive to prayer are deficient. By this compensation, equality is seen to be maintained more perfectly, in accordance with the saying: "Neither did he who had much abound, nor did he who had little feel a deficiency."

^C X. Then does the will of God come to be as in heaven, so on earth, when, as has been said, we do not prefer ourselves to one another; when we are bound to one another not only without emulation, but with a mutual exhibition of simplicity and charity and joyful alacrity, with each one in turn considering the progress of his neighbor as his own, as is proper; and similarly, considering the defect of another as his own loss. As for the rest, whoever is lazy in prayer, or who in the ministry of the brothers or in any other work which is done according to God is found to be listless and negligent, is clearly called "lazy" by the Apostle and is adjudged unworthy of even his bread. For he said: "He who does not labor, let him not eat." And elsewhere: "God hates the lazy." And, "The lazy person cannot even be faithful." And Wisdom says: "Idleness has taught much malice." Therefore, it is fitting for each one to be productive in whatever work is done for the sake of God, and ^D...

so not be found utterly fruitless, and be excluded from every participation in eternal goods. ^A

XI. To those who say that it is impossible for a person to reach perfection, and to obtain once and for all release from the passions, and likewise to obtain the indwelling and fullness of the good Spirit, it is necessary to bring forth the testimony of the divine Scriptures, and to show that they are laboring under an error of mind, and are speaking falsely and dangerously. For the Lord says: "Be you therefore perfect, as also your heavenly Father is perfect." By these words He indicates a complete and absolute purity. And: "I desire that where I am, they also may be with me, that they may see my glory." He who spoke these things affirms them, he who elsewhere said: "Heaven and earth shall pass away, but my words shall not pass away." ^B And that saying of the Apostle: "That we may present every man perfect in Christ." And the other: "Until we all meet into the unity of faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ," brings one to the same point. Thus, for those who look toward perfection, two most excellent things happen: a supreme and unremitting ardor of striving, through the hope of this measure, to pursue the course in ascending toward the goal; and, that they might not be seized by pride, but think modestly of themselves, and consider themselves small because they have not yet attained perfection. ^C

XII. Those who assert these things, he says, bring the greatest harm upon the soul in three ways: first, because they appear to deny faith to the divinely inspired Scriptures; then, because they do not set before themselves the greater and perfect goal of Christianity, nor, as they do not strive to reach it, can they have labor and zeal and hunger and thirst for righteousness; but, being abundantly content with external forms and customs and a few certain duties of ordinary virtue, they fall away from the blessed hope, and from perfection, and from the absolute purification of all kinds of evil passions. The third is because, as they think they have reached the summit through the accomplishment of a few virtues, as we have said, and are not pressing toward the perfect, not only can they have no humility, poverty, and contrition of heart, but, justifying themselves as though they had already attained it, they cease to grow or make progress ^D day by day.

XIII. Those who think that this reformation—which is wrought in men through the Spirit, and which is the new creation of the pure heart—is impossible, the Apostle clearly shows to be like those who, because of their unbelief, were deemed unworthy to enter the land of promise, and whose bodies therefore fell in the desert. For the land of promise that is there in the meaning ...

^A of the manifest sense indicates a liberation of the passions according to the hidden mystery; which the Apostle himself also declared to be the end of every commandment. And this is the true land of promise, in the signification of which all those things are delivered typically. For which reason the divine Apostle, looking to the safety of the disciples, lest through a stubborn conceit of unbelief any should happen to be caught, says: *Take heed, brethren, lest there be in any of you an evil heart of unbelief, in falling away from the living God.* And he used the word "falling away," not to mean the denial of the faith, but the distrust of His promises; evidently unfolding the typical things of the Jews through allegories, and comparing these things with the truth, he adds, saying: *For some, when they heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? Was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? And we see that they could not enter in because of unbelief.* And he continues: *Let us fear therefore, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it. For we which have believed do enter into rest.* And after a few things ^B he again adds: *Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.* But what other rest is there for Christians, than the liberation from the passions that draw one to sin, and the most full and efficacious indwelling of the good Spirit in the pure heart? Therefore, leading them back again to faith, he says: *Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience.* And again: *How much more shall the blood of Christ purge your conscience from dead works to serve the living and true God!* It behooves us, therefore, as faithful servants, to confess the boundless kindness of God toward men, which is announced through these words; and to account as true and certain those things which have been promised, so that although, because of the sloth and infirmity of our purpose, we have not wholly and at all times offered ourselves to the Creator, nor have we attained to the great and perfect measures ^C of virtue, yet we may be able to obtain at least some mercy, on account of the upright and simple direction of our intention, and our sound faith.

XIV. ^D The work of prayer and the word, when practiced rightly and appropriately, excels every virtue and every commandment. The Lord himself is witness to this. For when he had turned aside into the house of Martha and Mary, and Martha was occupied about the service, while meanwhile Mary was sitting at the feet of the Lord, and enjoying the ambrosia of that divine tongue as if pleasantly feasting, Martha complained of her sister, because she did not assist her

but rather was taking up her time attending to other things; and on account of this, having approached Christ, He, preferring the principal to the secondary, said: "Martha, you are anxious and troubled about many things; but one thing is necessary. And Mary has chosen the good portion, which will not be taken away from her." And He said this, as we have mentioned, not as though He were rejecting the work of ministry, but as one preferring the greater strictly to the lesser. For how could He Himself have endured ministry? How does He appear as the very author of it, and washing the feet of the disciples? And He was so far from preventing it, that He even commanded the disciples to do the like to one another. ^A Nay, you will find the apostles themselves, when they were previously toiling over the ministry of tables, placing a priority on the greater work, I mean of prayer and the word. "It is not right," they say, "for us, leaving behind the word of God, to serve tables; but having prayed, let us appoint men full of the Holy Spirit over this task; and we will persist in the ministry of the word and in prayer." You see how they preferred the first to the second, even though they were not ignorant that both are seedlings of one good root. ^B

OF MACARIUS THE GREAT ON PATIENCE AND DISCRETION A TREATISE

I. To those who wish to obey the word of God, and who are producing good fruit, these signs follow: sighing, weeping, sadness, quiet, movement of the head, prayer, silence, perseverance, painful mourning, and the labor of the heart undergone for the sake of piety. And the works: vigil, fasting, continence, meekness, long-suffering, unceasing prayer, meditation on the divine Scriptures, faith, humility, brotherly love, submission, toil, endurance of hardships, charity, goodness, decency, and the whole light, which is the Lord. But for those who do not produce the fruit of life, these are the signs: sloth, ^C transgression,

^A gluttony, anger, rage, backbiting, puffing up, untimely speech, unbelief, instability, forgetfulness, agitation, shameful greed, love of money, jealousy, strife, arrogance, loquacity, untimely laughter, vainglory, and every darkness, which is Satan.

II. Through the mysterious, yet worthy of God, counsel of providence, the wicked one is not immediately sent into the Gehenna destined for him, but in the meantime is permitted to live here, so that he may vex, and by vexing, test men; and thus, however unwillingly, he causes the saints to grow in righteousness through patience; and through this, he becomes the cause of greater glory for them; and in turn, by his own voluntary obstinacy in sins and malicious machinations against the saints, he makes more just the punishment that is reserved for him. Truly, as the divine Apostle says: *That sin might become above measure sinful.* ^B

III. When the enemy had deceived Adam, and had thus subjugated him to his dominion, he snatched from him the power he previously possessed; thus he was declared the prince of this world. For humanity had been established by God from the beginning as prince of this world and lord of all visible things. For neither could fire prevail against him, nor could water drown him, nor could a wild beast harm him, nor could any venomous animal spread its harmful poison into his members. But from the moment he succumbed to deception, he surrendered his principality to the deceiver. For this reason, magicians and sorcerers, by an adverse power—God permitting it—perform wonders, dominating venomous beasts and ^C entering into fire and waters without harm, as did Jannes and Jambres, the adversaries of Moses, and as Simon dared to oppose himself to Peter, the chief of the apostles.

IV. I think, he says, that when the enemy beheld that same glory shining again on the face of Moses, which he had seen on the countenance of Adam, he was not a little struck, as if he therein drew an omen of the overthrow of his own kingdom. And there is nothing to prevent us from referring to this the saying of the Apostle: *Death reigned from Adam until Moses, even over those who had not sinned.* For this is my opinion: that the glorified face of Moses represented, as from an ancient model, the form of that conspicuous clarity ^D with which God had marked the countenance of the first man fashioned by His own hands. And when death—that is, the author of death, the devil—saw this, then he began to suspect that he would fall from his kingdom, and that he would truly suffer this at the hands of the Lord. Furthermore, the true Christians now clothe themselves with this same glory within their minds; where, death having been abolished—that is, the passions of ignominy or concupiscences having been so weakened that they cannot act—the glory of the Spirit shines in their senses, irradiating their souls with all fullness of confidence.

V. Through the woman, as a fitting instrument on account of the likeness, the enemy

brought about the deception, ^A causing the glory that surrounded Adam to be taken from him. Thus he was found naked, and he saw his own shame, which he had not seen before, inasmuch as his mind was occupied with delight in heavenly beauties. For after the transgression, his thoughts turned towards the earth and became bent toward the ground; and that simple and good mind of his was intertwined with the thoughts of carnal wickedness. Now, the closing of Paradise and the fact that the flaming sword and the Cherubim were ordered to prevent him from entering—this, indeed, is believed to have happened historically as it is said, but it is also found to happen in every soul in a hidden way. For round about the heart, a certain veil of darkness encircles it—I mean the smoke from the fire of the worldly spirit—which neither allows the mind to converse with God nor permits the soul, according to its own will, either to pray, or to believe, or to love the Lord. ^B But of all these things, experience is the teacher for those who have sincerely entrusted themselves to the Lord, through both the perseverance of prayer and the intense onset against the fighting foe.

VI. The rod of discipline and the lash of scourges is the prince of this age for those who are babes in spirit. For them, indeed, as has been said before, it procures great glory and more abundant honor through afflictions and temptations; for from these, it comes about that they even become perfect. To himself, however, the wretch prepares a greater and heavier punishment. For entirely a certain great and marvelous dispensation is managed through him, as it is said somewhere: "Evil cooperates with good by an intention that is not good." For to souls that are good and possess a praiseworthy purpose, even those things that seem troublesome end in good; ^C just as that which was said by the Apostle also signifies: "To those who love God, all things work together for good" (Rom. VIII, 28).

VII. For this reason, this rod of discipline is permitted, he says, so that through it, as in a furnace of fire, the vessels might be fired; that those which are proven might appear more solid, while those which are unproven, being fragile, might be exposed, not enduring the burning of the fire. But since the devil is a servant and a creature of God, acknowledging His absolute command, he does not tempt as much as he likes, nor does he bring on as many heavy afflictions as he wishes, ^D but only as much as the Master's nod allows through His permission. For He, knowing all things with precision, knows what the strength of each is, and to that extent He permits the trial to be applied to him, just as it also seems good to the Apostle, who says: "God is faithful, who will not allow you to be tempted beyond what you are able, but will, with the temptation, also make the way of escape, that you may be able to bear it" (1 Cor. X, 13).

VIII. Seeking and knocking according to the Lord's voice, and asking until the end, he obtains what he asks for.

^A Let such a man only have the boldness to seek without ceasing in mind and tongue, and to persevere unyieldingly in bodily service, neither entangling himself in worldly affairs nor finding pleasure in the passions of iniquity. For truthful is He who said: "Whatever you ask in prayer, believe that you will receive it." Those who say, "Even if one does all that is prescribed, but having waited, does not obtain the grace in this present age, he has profited nothing," think and speak wrongly and discordantly with the divine Scriptures. For there is no injustice in God, that when those things which are our duty have been performed by us, He should neglect those things which are His part. Let your only care be to be found, at that time when your soul is released from this body, ^B struggling, hastening, awaiting the promise, persevering, believing, and seeking with discernment; and I say to you—do not doubt but that you believe—you shall depart with joy, you shall have boldness, and shall be seen worthy of the kingdom. For such a person, in the lowliness of his heart, through faith, I say, and through zeal, already communicates with God. For just as he who "looks at a woman to lust after her has already committed adultery with her in his heart," even if he has not been defiled in body, he is nevertheless already accounted guilty of adultery; ^C so too, he who has turned his heart away from evil things, but is clinging to the Lord with desire and inquiry, with perseverance, I say, and a God-loving disposition, as it were already communicates with God, and straightway has a great gift from God—this very grace of persisting in prayer, together with good zeal and a life that loves virtue. For if even the giving of a cup of cold water does not lack its reward, how much more will God provide what is promised to those who, with eyes intent upon Him day and night, ask of Him! IX. To those who are troubled in mind and ask, "Why is there not a day in which I do not feel an aversion of soul toward my brother, ^D or experience other similar wicked affections of which I am conscious, and which I suffer against my will?"—these things must be replied to thus: that the whole struggle and zeal for man consists in this, that he should always struggle against the devil and wicked thoughts. It is impossible that the darkness of the passions, and the death of the mind—the flesh, I mean—should not show some fruit of its own, namely, iniquity, whether secretly or openly. For just as when there is a wound in the body it is impossible, until it is completely healed, for it not to be festering with some small amount of discharge—and this even while it is being treated and no effort is spared in the way of care, for if it is neglected it sometimes brings corruption and destruction upon the whole body—in like manner determine that the passions of the soul, however much care may have been applied, still inwardly smolder and persist; yet through the perseverance of most diligent care, by the grace and cooperation of Christ, it receives complete healing. For there is a certain hidden dross, and a superfluous darkness of the passions, which, beyond the pure...

nature of man as it was in the beginning, insinuated itself into humanity through the transgression of Adam; this defiles and pollutes both body and soul. But just as iron, while ignited and hammered, is purified; and as gold, when infected by a mixture of copper or iron, is separated by fire; so also the soul, being ignited and hammered by the immaculate sufferings of the Savior and by the good Spirit, is purified from every passion and every sin.

X. Just as several lamps, lit by one oil and one fire, often do not emit the radiance of the light in equal measure, so also the charisms, which enable diverse good works, vibrate with a differing splendor of the same good Spirit. Or, as in a city ^B containing many citizens, although all partake of one bread and one kind of drink, there are among them grown men, others infants, others boys, and others old men, and there is much distinction and difference among them; or as grain sown in one and the same field produces, to be sure, different ears of corn, but is gathered into one threshing floor and stored in one barn; so do you think, upon my advice, that in the resurrection of the dead also there will be a difference of glory, for those who rise, glorified and illustrious according to the dignity of their good works, and according to their communion with the divine Spirit dwelling here within them even now; and that this is the meaning of that apostolic ^C saying: *Star differs from star in glory*.

XI. Let each person only take care with special diligence that, being regenerated by the Holy Spirit, he may wipe away the sin that dwells within him. For in a certain part, that very generation through the Holy Spirit has an image of perfection in form and in members, yet not in virtue, or mind, or strength; for he who reaches the perfect man and the measure of stature is wont to do away with the things of a child. And this is what the Apostle was saying: *Whether there be tongues, they shall cease, or prophecies*. For just as a man who has already come of age does not accept food or speech appropriate to a child, but disdains them as being unbecoming to himself, as one who has already advanced to another state of life, so he who grows toward the perfection of evangelical ^D duties will draw his own infancy toward perfection. For when, says the divine Apostle, *I became a man, I put away the things of a child*.

XII. What is begotten of the Spirit is in a certain way, as we have shown, perfect. Just as we say that a certain infant, newly born, is perfect in its own way, in that it has all the parts of a human body. Again, the Lord by no means gives the Spirit and grace that a man might fall into sins; but men themselves are the cause of their own evils, refusing the guidance of grace, and therefore becoming ensnared by evils. For a man can also slip by his own natural thoughts, being negligent, or scornful, or given over to opinion-

but—hear what Paul says: *Lest I should be exalted, there was given to me a thorn in the flesh, the messenger of Satan* ^A (II Cor. XII, 7). You see that even those who have reached such high levels of virtue stand in need of security. Furthermore, unless a man of his own accord gives Satan an opportunity and an opening, he will certainly not dominate him by force. Wherefore, the matter is not reckoned either to the part of Christ or to the adversary; but he who joins himself to the grace of the Spirit until the end becomes of the part of Christ; while he who is not so disposed, however he may be generated by the Spirit—that is, even if he becomes a participant in the Holy Spirit—will have it in his own power to follow the will of Satan. For if either the Lord Himself or Satan were to drag men by force, man would not be the cause to himself of his own fate, whether evil or good, of falling into Gehenna or attaining the kingdom. ^B

XIII. A man who is zealous for virtue must take the greatest care regarding discernment, so that he may be an expert in the difference between good and evil, and may examine and understand the varied devices of the wicked one, who is accustomed to lead many astray through plausible imaginations. Indeed, in every matter, it is most useful to attend to security. Do not, therefore, let yourself be easily credulous toward the impulses of spiritual powers through a levity of mind, for they may be prepared to deceive you, even if those who speak are heavenly angels; but stand fast, being slow, subjecting these things to the most exact examination; embracing what is good, and rejecting what is evil. For the effects of grace are not unknown, which sin, however much it may simulate the person of the good, cannot represent. For even if, according to the Apostle, *Satan knows how to transfigure himself into an angel of light* ^C (II Cor. XI, 14), yet even if he presents splendid visions, he will not be able to provide a good operation, as has been said; from which his certain mark shall exist. For he cannot give love toward God or neighbor, nor meekness, nor humility, nor joy, nor peace, nor the restraint of thoughts, nor hatred of the world, nor spiritual rest, nor desire for heavenly operations, nor can he suppress passions and pleasures, which are clearly the works of grace. For *the fruit*, he says, *of the Spirit is love, joy, peace*, and the rest (Gal. V, 22); but he is perhaps much more apt and powerful at producing pride and haughtiness instead. From the operation, therefore, you will discern what is the intellectual light that has perchance shone upon your soul, ^D whether it has sprung from God or from Satan. Moreover, if the soul itself possesses a taste for discernment that is not blunted, the difference reveals itself immediately upon the first onset and sense. For just as vinegar and wine are one and the same in appearance, but if they are explored by the tongue, the palate immediately pronounces what each truly is; so also the soul, from the very sense of spiritual experience and by a certain faculty of its own, is able to judge which are the charisms of the good Spirit and which are the phantasms of the alien one.

^A XIV. The soul must watch and look ahead most diligently, lest it be captured, even in its smallest part, by the power of the adversary. For just as when one limb of an animal is caught in a trap, it is necessary for the whole to be bent and to fall into the hands of the hunters, so too is it customary for similar things to happen to the soul at the hands of its enemies. And the prophet makes this clear, saying: "They have prepared a snare for my feet, and have bowed down my soul."

^A XV. He who wishes to enter through the narrow way into the house of the strong man and to plunder his vessels must not indulge the pleasures of the body, but must be strengthened by the good Spirit, keeping in mind Him who said: "Flesh and blood shall not inherit the kingdom of God." And how must he be strengthened in the Spirit? He must attend to the Apostle who says that the wisdom of God is regarded as foolishness by men. ^B And the prophet also, in harmony with this, says: "I saw," he says, "the Son of man, and his appearance was dishonored beyond all the sons of men." Therefore, he who wishes to become a son of God must first be humbled in the same way, and be considered foolish and dishonored; not turning his face from spitting, nor pursuing the glory or beauty of this world, nor any such thing; having nowhere to lay his head; being reviled and despised, ^C and considered as someone to be overlooked and trampled upon by all; being fought against both secretly and openly, and struggling in his mind; and then He, the Son of God himself—He who said: "I will dwell and walk among you"—will be manifest to his heart, and he will receive power and strength to bind the strong man and to plunder his vessels; and to step upon the asp and the basilisk, and to tread upon scorpions and serpents.

XVI. No small struggle is set before us, while death is to be broken. For He says: "The kingdom of God is within you." But in a certain way, he who fights us and takes us captive is also found within us. ^D Let the soul, therefore, by no means remit its effort until it has laid dead before it the one who takes it captive. And then every pain and sorrow and groaning shall flee away, because water has broken forth in a thirsty land, and the desert has become a multitude of waters.

XVII. The soul that is easily captured by negligence clearly shows that it is held by unbelief; and for this reason it puts off the word of salvation from day to day, not receiving it. But it wings itself away, often with empty dreams, not perceiving the war within, as it is caught by conceit; and conceit is a burning of the soul, in no way allowing it to recognize its own weakness.

XVIII. Just as the newborn infant preserves the image of the perfect man, so too is the soul a certain image of God who made it. Just as, therefore, a child, growing by degrees and part by part, begins to recognize its father; where

the father knows and loves him, so the father’s treasure is revealed unto him. Thus also the soul, before the disobedience, was intended to progress and arrive at the measure of a perfect man; but through disobedience, it was cast down into a sea of forgetfulness and an abyss of error, and it dwelt in the gates of hell, where the soul, standing as it were at a broad distance from God, could not approach Him or clearly recognize its Creator. ^A Yet God, first of all, through the prophets, strove to turn it toward Himself, and called it, and drew it into the knowledge of Himself. Finally, He Himself arrived and appeared in His own person; He took away its forgetfulness and also stripped away its error. Then, bursting asunder the gates of hell, He entered into the wandering soul, setting Himself as an example to it, through which it would now easily be able to arrive at the measure of age, namely, at the perfection of the Spirit. Furthermore, the Word of God is permitted, by divine dispensation, to be tempted by the evil one; then He sustains reproaches, contempt, insults, the slaps of those audacious hands, and finally that ultimate death upon the cross, showing, as we have said, what equanimity of soul we ought to display toward those who attack us with reproaches and despise us, or even bring death upon us; so that we ourselves, to those who are deaf and dumb, may be as ones who do not open their mouths, that, perceiving the force and subtlety of the malice, from the cross to which we are fixed with nails, we may call out with a loud cry ^B to Him who is able to save us from death; and let us say: "Cleanse me from my secret faults," and, "If they do not have dominion over me, then I shall be blameless." Then, therefore, having become blameless, he finds Him who subjected all things to Himself, and he reigns and rests with Christ. For indeed, through disobedience, the soul having been swallowed up by material and filthy thoughts had become as if irrational, so that it is no small labor for it to lift up its face from such mire, and to discern and break through the subtlety of the malice, so that it may be mingled with the eternal mind.

XIX.

^A, so that the soul was then at a great distance from God; and we became like orphans having no father. Whoever, therefore, has care for his soul must strive with all his might to root out from his mind evil thoughts and every high thing that exalts itself against the knowledge of God ^B. For when we thus offer violence to ourselves to guard the temple of God free from every stain, then He who promised that He would dwell and walk among us will come. And then the soul shall recover its lost inheritance, and will be deemed worthy to become the temple of God. For He Himself, having cast out the evil one with his army, will henceforth reign within us.

XX. The word spoken to Cain according to the literal, visible sense by the Creator: "Grumbling, trembling, and staggering shalt thou be upon the earth ^C," was, according to the allegorical sense, a figure and image of all sinners. For thus the progeny of Adam, having transgressed the commandment and become guilty of sins, is shaken by unstable thoughts, being filled with fear, dread, and agitation; and the enemy himself, by various lusts and pleasures, tosses every soul that is not born of God, and winnows it as wheat in a sieve. Moreover, the Lord Himself, showing that those who follow the will of the evil one preserve the image of the wickedness of Cain, rebukes them, saying: "You wish to do the desires of your father, the murderer; for he was a murderer from the beginning, and stood not in the truth ^D."

XXI. It is fitting to consider, he says, how desirable and how eagerly sought after by men is the sight of an earthly king; and whoever arrives in a city where the king resides is possessed by a burning desire, if only to see the sumptuous and magnificent circumference of the palace—unless, perchance, one be among those who have given themselves to the Holy Spirit, who view these things as secondary and despise them, being wounded by another beauty and desiring another glory. If, therefore, the sight of a mortal king is so eagerly sought after by men given to the flesh, how much more incomparably desirable should be the vision of the immortal King to those upon whom even a small drop of the good Spirit has been sprinkled, having wounded their heart with divine love? For this reason they release themselves from all the friendship of the world, that they may be able to have that desire in their heart continuously, and none other before it. But these are very few indeed, who add to a good beginning an equal end, and remain blameless even unto the finish. Many are pricked to the heart, many become partakers of heavenly grace, and are wounded by divine love; but those who do not endure the intervening labors and the temptations of the evil one—which he brings upon them with manifold and various arts—have remained in the world and were submerged in its deep abyss, on account of the slackening and weakness of their resolve, or because they were caught by affection for earthly things. For those who wish to run until the end toward security do not endure to mix any other desire or any other love with that heavenly one.

^A XXII. Just as the good things promised by God are indeed great and ineffable, so too do they require many labors and struggles endured and accepted with hope and faith. This is clear from these words of Christ: *If anyone desires to come after me, let him deny himself, and take up his cross, and follow me.* And again: *Unless one hates father and mother, and brothers and sisters and children, and even his own soul, he cannot be my disciple.* But most people are so foolish that they wish to obtain the kingdom and to inherit eternal life, and to reign with Christ for all ages—which is a great thing that surpasses all thought—yet they follow their own wills, or rather, they follow him who instills these vain and clearly harmful things in them.

^B XXIII. Those who run until the end without stumbling are those who utterly hate all the desires of the world and themselves, and its transgressions and pleasures, and the occupations regarding it. For this is what it means to deny oneself. Wherefore, each person is cast out of the kingdom by his own will, because he does not choose to labor in accordance with the truth and to deny himself, but rather wishes, while still possessing that divine longing, to take pleasure in some things of this world as well, and does not think it necessary to surrender the whole impulse of his own will to God. This which we have in hand will be declared by one example. For each person discerns and judges, and it does not escape his notice that this thing which he is perchance inclined to do is evil. First, indeed, the ambiguity is observed within in the heart; and the balance, suspended with its beam in the depths of his own conscience, makes an impulse openly uncertain in either direction—that is, toward the love of God or the love of the world—and then it proceeds to the exterior. For as it has been said, each person discerns. For instance, if anyone happens to be contending with a brother, he is at odds with himself; and first he posits: "Shall I speak? Or shall I not speak? Shall I reply ^C with things that avenge the insults offered to me? But rather, I shall be silent. We hold the commandments of God; but yet, in such a way that the care for one's own glory is not neglected." So difficult is it for anyone to have fully and perfectly induced his mind to deny himself completely in all things. If, therefore, even for a moment the scale of worldly friendship pulls down the beam of the balance in the heart, immediately the evil word proceeds even to the lips; then the mind, as if bending a bow within, shoots at the neighbor through the tongue; from there the discord proceeds even to the hands, sometimes unto wounds; and sometimes the quarrel even proceeds to murder itself. From this one may perceive from what a beginning that small movement of the soul has progressed to such an amount of wickedness. And from this example, consider that the same happens for each individual sin and practice, while wickedness flatters and softens ^D the will of the soul with worldly desires and the pleasures of the flesh.

^A Thus adultery is perpetrated, thus theft, thus avarice, thus vainglory; thus every other evil of any kind.

XXIV. Often, even things that are laudable in themselves are performed for the sake of empty glory. This is judged by God as equal to theft, sloth, and other great sins. For God, it is said, "hath scattered the bones of those who please men" (Ps. LII, 6). So the enemy—that deceiver, various and crooked—continually strives to make our virtues tributary to him, and to extract a tribute of service and subjection from our good works for himself.

XXV. Whatever a person loves of this present world burdens his mind, dragging it down as it were and pushing it under, not allowing it to lift its eyes upward. ^B For in such persons the scales and the shifting momentum of the heart’s will are, so to speak, unbalanced, for this becomes a trial for the whole human race—whether they are Christians living in cities, in mountains, in monasteries, in fields, or in deserts—that anyone who willingly lets himself be enticed by what he loves clearly shows that he has not yet surrendered his whole love to God. For instance, one may love possessions, another gold, another to serve his belly and indulge in the desires of the flesh; another loves the wisdom of words for the sake of fragile glory; one seeks after authority, another honor from men; one takes pleasure in being carried away by anger and bile, for it seems praiseworthy to him to spend his energy defending his friends; others find delight in pleasant conversation regarding scurrilous trifles. ^C Some are given to unrestrained license beyond the bounds of decorum, or to attending to idle words, or to acting as teachers, and this for the sake of courting glory from men. One is given to sloth and negligence; another is pleased by the adornment and splendor of clothes. This one is held by sleep, that one by witty banter, and another is fixed and attached to some small or great thing of this world, so that he is held as if in bonds and cannot look upward. For whenever someone does not struggle bravely against a passion of his mind, and does not resist it manfully, he eventually finds pleasure in it; then it drags him and detains him, and becomes like a hook in his mind, bending it downward, denying it the ability to look freely toward God and ^D not allowing it to serve Him alone. For the soul that truly directs its impulse toward the Lord surrenders all its desire to Him, and in all things denies its very self, and does not follow the inclinations of its own mind.

XXVI. It must be shown by example how a man perishes because he has followed his own will. For because of an affection for something of the world, it happens that he is cast into fire, submerged in the sea, or gives himself over to captivity. Suppose a house or a field is set on fire by some random accident. He who determines to save himself, as soon as he senses the fire, escapes naked and having neglected everything, concerned only for his own soul.

^A Another man, realizing that a fire has broken out and thinking to remove some of his possessions, delays to pick them up; and while he is in the act of taking them, the fire—having already mastered the house—snatches him up and consumes him. You see how, by his own will, from affinity for some temporal object that he seems to love more than himself—or, I should say, more than his own salvation—he perishes in the fire. Again, when others encounter a shipwreck, one man, wishing to save himself, strips off his clothes and casts himself naked into the waters, and in this way it becomes possible for him to preserve his own life. But another, wishing even to save some of his garments, is submerged by the waters and, because of a paltry gain—O, the misery!—destroys himself as well. And again, suppose it is announced that an incursion of enemies is at hand. One man, as soon as he hears of the danger, immediately takes to flight as fast as his feet can carry him, unconcerned for anything else but himself. Another, however, is unwilling to flee until he can take his money with him; but while he is delaying, the hands of the enemy overtake him and capture him. You see that through a man's own will, through negligence and being overly attached to certain things of this world, he suffers the irreparable loss of both body and soul.

XXVII. There are, in truth, few who possess a perfect love towards God, who count ^C all the pleasures of the world and all its desires as nothing, and who endure the temptations of the evil one with patient long-suffering. Nevertheless, one must not despair on this account, nor should good hope be neglected. For even if many ships suffer shipwreck, there are nonetheless not a few that make the crossing and reach the harbor. Therefore, we have great need of faith, and of patience, and of watchfulness, and of struggles; and also of a hunger and thirst for what is good, along with great prudence and discernment; indeed, even with a certain keenness and "shamelessness" in asking. For the majority of men, as we have said, wish to attain the kingdom of heaven without labor or sweat: they call the holy men blessed, and they desire their honor and their spiritual gifts, yet they refuse to participate in the same tribulations, labors, and sufferings as they. But that is something all—even harlots and tax collectors—desire. Yet, it is for this reason that temptations and trials are set before us, so that it may be made manifest who truly love their own Master and, rightfully, may attain the kingdom of heaven. ^D

XXVIII. Consider that the promises, and glory itself, and the fruition of heavenly goods, are hidden within afflictions, sufferings, patience, and faith. For just as a grain cast into the ground, or a shoot grafted onto a tree, must first rot and undergo ignominy before it can finally receive the manifold fruit of its own splendid garment. For if they did not pass through that rotting, and through those humiliations, as it were, they would never clothe themselves in that final beauty and the splendor of appearance with which they manifest themselves. This is also the opinion of the Apostle: "For through many," he says, "tribulations we must enter into the kingdom of God."

regnum Dei. Et Dominus: In patientia vestra possidebitis animas vestras; et: In mundo tribulationem habebitis.

^A XXIX. Whatever measure each of you, through faith and diligence, may be judged worthy to become a partaker of the Holy Spirit, in that same measure will his body also be glorified on that day of resurrection. For that which he now stores up within his soul, then it will also be revealed outwardly upon the body. And he offers the example of trees: for when winter has passed, and when the sun shines more brightly and vigorously, as is fitting, and when the winds have breathed forth, those trees put forth from within, and as garments, they are clothed with leaves, blossoms, and fruits. Likewise, the flower of the grass at the same season is brought forth from the depths of the earth, and the earth is covered by these, and it is clothed as if with a seemly mantle. For indeed, they shall be glorified through that very ineffable light which now dwells within—or, in other words, the power of the Spirit—which will then be for them a garment, food, drink, exultation, joy, peace, and, to sum up all in one word, eternal life.

OF MACARIUS THE GREAT ON THE ELEVATION OF THE MIND

^C I. The blessed Moses displayed a type, through the glory of the Spirit shining upon his face, into which no man could gaze, of how the bodies of the saints will be glorified in the resurrection of the just. The souls of the saints, who are worthy, are accounted worthy to possess this glory even now within the inner man. For we, says the Apostle, with unveiled face—that is, within the inner man—beholding the glory of the Lord, are transformed into the same image from glory to glory. Regarding this it is written again, that Moses [spent] forty nights and days

^A without mention of food or drink, which is a work beyond human nature, unless he partook of spiritual food; of which indeed holy souls even now partake from the Spirit.

II. The glory which holy souls possess from this source will cover and clothe their naked bodies in the resurrection, and will make them to be caught up into the heavens; and then, finally, body and soul will rest together perpetually in the kingdom of God. For when God created Adam, He did not bestow upon him bodily wings such as birds have, inasmuch as He had decreed to provide him with spiritual wings at the resurrection, by which he might be lightened and caught up wherever the Spirit certainly wills. It has been granted to the souls of the saints even now to possess these spiritual wings, which transfer them to the heavenly mind. For the adorning of Christians is different from others; they have different garments, a different table, and a different enjoyment, since we know that Christ will come from heaven and will raise those who have slept from every age, as the holy Scriptures teach: He will divide them into two parts ^B, and what follows.

III. Those who care to perform the duties of the Christian life as perfectly as possible, ought before anything else to take diligent account of that part of the soul which they call the superior and predominant one—namely, the intellectual and ^C discretive part; so that, making an accurate distinction between good and evil, and not judging those desires which have been introduced contrary to nature to be of a pure nature, they may have an unhindered course of life, as those who use the eye of discretion, and who are able to be secure from the fallacies of wickedness. For it is the will of the soul that the members of the body should be preserved uncorrupted by the harm of wandering senses, and that it should keep itself from the distractions of the world; and that it should guard the heart, so that it does not extend its limbs of thought into the world, but gathers them in and keeps them restrained from every side, checking them from base care and pleasure. For when the Lord sees someone doing this earnestly, and, I say, thus attentive and always prepared to serve Him with fear and trembling, He will suggest to him the help of grace for further things. But why should God do this for those who voluntarily surrender themselves to the world and follow after its pleasures?

IV. Those prudent virgins ^D, who had gathered into the vessels of their heart oil (which is the grace of the Spirit) foreign to their own nature, were able to enter into the bridal chamber together with the bridegroom. But the others, the foolish and wicked, thinking that those things which their own nature provided for them were sufficient, and therefore being content with those things, neglected all diligence and gave themselves to a slothful security; nor did they strive, as they ought, to gather that oil of gladness into the vessels of their hearts, but as it were fell asleep through neglect, torpor, and confidence in their own righteousness. On account of which the bridal chamber of the kingdom was shut against them. For it was manifest that they had become held by a certain bond and affection of the world, in that [they did not]

offer their whole and entire love to the bridegroom. But those souls who seek this sanctification of the Spirit, which is a stranger to their own nature, having set all their love aflame for Christ, walk there, pray there, reason there, and meditate there, having turned away from all other things. For the five senses of the soul—prudence, knowledge, discernment, patience, and mercy—if they receive the grace and sanctification of the Spirit from above, will become truly prudent virgins; but if they are left to their own nature, they are found to be truly foolish and are shown to be children of this world.

^B V. Just as we admitted wickedness—an alien to our nature—having intruded into us through the transgression of the first man, becoming in us, as it were, a nature fashioned by the delay and usage of long time; so too, through this gift of the Spirit, which is a stranger to our nature—I mean the heavenly gift—it is fitting to cast out that plague in turn from our nature, and to restore ourselves to our ancient purity. For unless this is achieved by much prayer and faith, much attentiveness, and turning away from the things of the world, our nature, befouled by the admixture of wickedness, cannot be sanctified by that Love which is God; nor can we, remaining without offense until the end in the full and exact observance of His divine commandments, attain the kingdom of heaven.

VI. ^C I wish to set forth here, as far as I am able, a certain subtle and more abstruse doctrine. The infinite and incorporeal Lord, through infinite kindness, transforms Himself in a way into a body and makes Himself small, if one may say so—the great and supersubstantial One contracting Himself—so that He might be able to coalesce, as it were, with His intellectual creatures, ^D I mean the souls of the saints and the angels, so that these creatures might be able to become partakers of the immortal life which His divinity itself enjoys. For each of these is a body according to its own nature: the angel, the soul, and the demon are bodies. For although they are fine and subtle things, yet in hypostasis, character, and form, according to the subtlety of their own nature, they are a subtle body. Just as in its hypostasis this body of ours is a dense body, so too the soul, being a body of fine subtlety, surrounded and clothed itself in the members of this body. For it surrounded the eye, through which, indeed, it sees; it surrounded the ear, through which it hears; the hand, the nose, and in a word, it simply surrounded all the members of the body; and the soul was commingled with them as a whole, and through them it performs all the concerns that are carried out in this life. In the same way, the ineffable and incomprehensible kindness of Christ also makes itself small and takes on a body, and is commingled with and embraces His faithful and dear souls, and becomes one spirit with them, according to the oracle of Paul [(1 Cor. iv, 17)]; soul with soul, so to speak, and hypostasis with hypostasis, so that it may come to pass that they exist living in His divinity, and may attain to immortal life, and may feast upon incorruptible pleasure and ineffable glory.

VII. To such a soul, the Lord, as often as He wills, ^A becomes fire, consuming whatever is evil and imported from without; as the prophet also says: *Our God is a consuming fire*. At other times, He becomes for the same soul an ineffable rest: at other times joy and peace, cherishing and embracing it on all sides. Only let us not fail in our part, that we may love Him and please Him with upright conduct. He who accomplishes this shall perceive by the very sense that he is now entering into the possession of unspeakable goods, which eye has not seen, nor ear heard, nor has it ascended into the heart of man, as many as the Spirit of the Lord becomes; this, on the one hand, for rest, and this, on the other, for exultation and delight, and the life of that soul shown to be worthy of Him. For He embodies Himself, indeed as for spiritual food, so also for a garment and an ornament of ineffable splendor, so that in this way He may fill it with spiritual joy. *For I*, He says, *am the bread of life*. And: *He who shall drink of the water that I will give him, it shall become in him a fountain of water springing up into life everlasting*.

VIII. Thus, he says, God appeared to each of the priests and of the saints, as was pleasing to God and useful to the one seeing Him: in one way differently to Abraham, and differently to Isaac, differently to Jacob, to Noah, to Daniel, to Moses, to David, and to each of the prophets, diminishing and embodying Himself, as has been said, and transfiguring Himself, and appearing in an assumed visible form to those who love Him; not as great as He is, since He is incomprehensible, but as much as they were able to grasp, by reason of the great and incomprehensible love which He bore toward them.

IX. A soul having been deemed worthy ^C to have that power from on high inhabit it, and that divine fire, and having the heavenly love of the good Spirit mingled with its own members, is set free in every way from all worldly love, and is loosened from the bond of malice. For just as iron, or lead, or gold, or silver, when cast into fire, are dissolved, and its nature being contrary, it changes into a soft state, and as long as it associates with the fire, it is loose and poured out, and having put off its natural rigidity by reason of the power of the fire: so too the soul, having received that heavenly fire of the love of the Spirit, departs from every affection of the worldly spirit, and is loosed from all the bonds of malice, and changes from its very natural hardness of sin, considering all things small and despising them as vile. I say that even if it should have certain brothers, most dear to it, and should perceive that they pose some impediment to the exercise of its love toward God, the soul seized by such love would immediately send word to their love—that is, would renounce it. For if the love of carnal marriage, ^D of father and mother and brothers, separates, and if one loves any of these, he loves them superficially, but the dia-

entire affection of the soul and every desire should be fixed on the spouse dwelling within him; and if an affection of this kind ^A should disrupt every other carnal affection, will there be any sluggish leisure left for the desire of worldliness, when one is permitted to keep no love for the world, which is immune to any perturbation?

X. ^B Beneficent and loving toward mankind, God waits with much patience for the repentance of every sinner, establishing the conversion of the one who repents as a heavenly feast. For *there is joy*, he says himself, *in heaven over one sinner who repents* (Luc. XV, 7). But if anyone, noticing this goodness and long-suffering of God—in that he restrains himself from immediately avenging individual crimes, waiting, as we have said, for repentance—should neglect the commandment and, alas, turn the goodness of God into an occasion for contempt, adding sin to sin, and building stumbling-block upon stumbling-block, and joining sloth to sloth, he surely fills up the measure of his sins, and is thenceforth caught in such a fall that it is no longer granted to him to be restored to wholeness; for, leaning upon broken limbs as it were, and yielding himself to the evil one until the end, he perishes. ^C This is what happened in the time of Sodom; for having filled up and exceeded the measure of their sins, when not even a spark, so to speak, of a good mind was left in them for the hope of repentance, they were consumed by fire as an instrument of divine vengeance. So too in the days of Noah; for since men were using reins that were unchecked in their rushes toward wickedness, and displaying no form of repentance, they heaped up such a mass of sins for themselves that they dragged the whole earth together into destruction. Similar things happened to the Egyptians who committed many offenses and acted insolently against the people of God; he was a beneficent Lord, not delivering them to total destruction, but inviting them to repentance through periodic scourges; but when they returned to their wickedness even after they had turned back for a time, and clung to their former unbelief, and finally pursued the people of the Lord as they were being led out, divine justice consumed them altogether and destroyed them. Thus also Israel, committing many sins and killing the prophets of God, experienced ^D his accustomed long-suffering; but when they progressed to such a degree of wickedness that they did not even stand in awe of the Despotic dignity, but laid bloodstained hands even upon him, they themselves were utterly cast out and overthrown; and from them was taken away prophecy, and the priesthood, and the worship. And these things were entrusted to the nations that believed in him.

XI. Let us run eagerly to Christ who calls us, pouring out our hearts before him; and let us not, of our own accord, relinquish our salvation by giving up our struggle. For this too is a sophism of the devil, to induce us into despair by the memory of our former sins. But we must consider that if the Lord, having come, was the healer and corrector of the blind

and of the paralytic, and of the deaf, and raised the dead who were already corrupted, how much more shall He heal the blindness of the mind, and the paralysis of the soul, and the deafness of a negligent heart? For is there any other, when He Himself is the one who created the body, and He Himself is also the one who created the soul? And if He was kindly and merciful towards things that are passing and mortal, how much more will He show a human-loving and therapeutic care toward the immortal soul, when it is suffering from the disease of wickedness and ignorance, and then approaches and begs Him? For His own voice is this: *“Shall not my heavenly Father execute judgment for those who cry to Him day and night? Yes, I tell you, He will execute judgment for them in haste.”* And this: *“Ask, and it shall be given to you.”* And again: *“Though he will not give to him because he is his friend, yet because of his persistence ^B he will arise and give him as much as he needs,”* urging a holy and insistent perseverance in asking, seeing that He also came for the sake of sinners, that He might turn them toward Himself. Let us only, departing from false preoccupations, attend to the Lord; and He will not despise us, but will be ready, providing the help from Himself that we need.

XII. Just as in those seized by sickness and infirmity, when the body is no longer able to share in food and drink, this pushes them toward despair and is considered a certain sign of death, and there is mourning for this among friends and relatives alike; so too do God and the angels lament with great grief for souls that are unable to partake of the heavenly food. If, therefore, you have become God’s throne, having Him sitting upon you; if your soul is all spiritual eye, all light; if you have been fed with that spiritual food; if you have been given drink of the living water and the spiritual wine that gladdens the heart; if you have clothed your soul in the garments of ineffable light; if your inner man ^C has reached the experience and full assurance of all these things, then behold, you live from this point the eternal life, already resting with Christ from the present time. But if you have not yet received these things, and have not yet arrived at the possession of them, weep fervently, and indulge in lamentations, because you have not yet gained such riches. Let this be your concern, and this your perpetual prayer for your own beggary. But I wish, at least, that a sense of one's own poverty would enter into the one who possesses it; and that he might not walk about securely, as if one were already full and sated with divine riches, neither asking nor knocking: *“For he who asks,”* He says, *“will receive, and to him who knocks it will be opened.”*

XIII. If that compound oil has such power that those who have used it go on to ascend to royal dignity, how much more shall those who—anointed in their mind and inner man with the sanctifying oil of gladness, and receiving the earnest of the good Spirit—ascend to the measures of perfection, ^D becoming partners and colleagues of Christ the King in the kingdom, I say, and in adoption as sons, having, as it seems, a free right to enter and exit before the Father...

^A even if they have not yet received the inheritance in its perfection, being still encumbered by the weight of the flesh, they nonetheless possess their hopes in security because of the earnest of the Spirit, and because they will reign with Christ and will be in the abundance and overflow of the Spirit, a matter of no doubt for them, inasmuch as, while still living in the flesh, they have come to the experience of that power and delight. For indeed, the veil of Satan laid upon men because of the transgression, grace, coming through the cleansing of the inner man and the mind, removes completely, and sweeps away every defilement and every unclean thought from the soul, desiring it to become pure and, having recovered its own nature, to contemplate the glory of the true light with clear and unobstructed eyes. ^B Such persons are even from this present time snatched up into that age, and they behold the beauties and wonders that are there. For just as the bodily eye, being healthy and in sound condition, looks confidently at the rays of the sun, so also these, using a luminous and thoroughly cleansed mind, behold the unapproachable rays of the Lord at all times. And what is the measure of this, he says? It is not easily attainable by men, but requires frequent toils, struggles, and countless sweats. For there are many in whom grace indeed resides and performs its own operations, yet malice, lurking within, has not departed in the least; but the two spirits, that of light and that of darkness, are at work in one and the same heart. But that which is said: "For what partnership has light with darkness?" ^C And, "The light shines in the darkness," and the rest, these things are to be understood distributively and specifically, not uniformly and in a general sense. For some find rest in the grace of God only so far as they are able to restrain themselves and not be overcome by the sin that inhabits them. And it happens that they now have prayer readily at hand, and find rest; but afterwards, they are worked upon by unclean thoughts and are stolen away by sin, while grace itself is, of course, also present. Those, then, who are light-minded and have not yet attained to precision, inasmuch as the divine grace is working in them, have thought that they were entirely delivered from sin; but those who have discernment and a mind do not deny that even while the grace of God is dwelling within, they are still shaken by base and absurd thoughts. ^D

XIV. We have often known some among the brothers so enriched by the superabundant pouring of grace that for five or six whole years their desires have, as it were, completely withered and been extinguished within them. Then, however, when they seemed to have reached a harbor and tranquility, malice, appearing again as if from an ambush, attacked them so hostilely and savagely that it struck them with terror and confusion. Therefore, no one among those who see clearly through wisdom would dare to say: "Because grace is with me, I have henceforth been delivered also from sin." For it works, as...

^A has been said, both things in one and the same mind, even if those who are easy-going and ignorant, having possessed some small thread of the spiritual, say: "We have already conquered." To me, however, it seems that the matter stands thus: just as when the sun is shining clearly, a dark mist suddenly rushing in might obscure his beautiful light, so in a similar way to this word do those stand who have obtained the grace of God, but have not yet been purified to the point of precision, but are still held in the depths by sin; so that there is truly need for much discernment in order to grasp these things with the most perfect experience.

XV. Just as it is impossible without eyes, tongue, ears, and feet to see or speak, to hear or to walk, so likewise it is impossible, without God and the effective help given by Him, to share in divine mysteries, and to know the wisdom of God, or to become rich in the Spirit. ^B For the wise men of the Greeks exercise themselves in the study of doctrines, and are zealously engaged in disputes of words. But the servants of God, even if they are unpracticed in the congresses of disputations, are nevertheless perfected by divine knowledge and the grace of God.

XVI. I dare to say, he says, that not even to those very apostles who were filled with the good Paraclete did it happen that they were entirely free from concerns; but along with the exultation and ineffable joy, a certain fear followed them from grace itself, not that they had grounds for the part of wickedness. For grace itself placed their condition in safety, so that they might not deviate even to the least degree from what is right. And just as a little child by throwing a small pebble at a solid wall causes it no damage, or as a blunt javelin would not at all harm a strong breastplate, so also ^C that remnant part of wickedness making an assault upon them was shown to be ineffective and vain, inasmuch as they were well fortified by the power of Christ. Nevertheless, even in those who are perfect, the freedom of the will remained. For it is not true, as some ignorantly babble, that after receiving grace, nothing remains but relaxation and rest. For the Lord requires, even in the perfect, the will of the soul in obedience to the Spirit: that these might consent to one another. For the Apostle says: "Do not quench the Spirit."

XVII. To designate things by a simple name is easy and ready for anyone to do. For it is easy for every man to say that this bread (to use this example) is made of wheat; but to explain the whole preparation of it, by what mode or by what art it was managed, not everyone can do; but this belongs at least to those who have had experience of the matter. Therefore, in this way, it is ^D ready for anyone to discourse about freedom from passions and perfection; but to grasp the business by experience, this is to perceive the method of perfection in the very reality and truth.

XVIII. Whoever discourse about spiritual doctrine without

taste and experience, I say that they are like a man who, in the heat of summer, at high noon, is walking across a desert and arid plain and, because of his great and burning thirst, imagines in his mind a cold spring near him, having sweet and crystalline water, and that he is washing in it to his heart’s content, with no one to stop him; or like a man who, never having tasted honey at all, none the less attempts to explain to others how great its sweetness is. Such, in truth, are all who, not having received the things concerning perfection, sanctification, and impassibility through their own work and full conviction, wish to teach them to others; for if God should grant them even a slight sense of the things they preach without experience, then at last they will clearly understand that the truth and the things themselves do not stand according to their explanation, but are far otherwise.

^B XIX. The Gospel, indeed, commands every man decisively to do this or not to do that, so that he may become a friend to the King who loves mankind. It says: "Do not be angry, do not lust; if anyone strikes you on the right cheek, turn to him the other also." But the Apostle, coming step by step after the prescribed rules, instructs how the work of purgation ought to be performed by degrees, namely with patience and long-suffering. He feeds first with milk, as if they were infants; then he promotes them to growth; and afterwards to perfection: as, to use an example, the Gospel says a tunic should be made of wool, but the Apostle has explained distinctly how this must be carded, and by what art the cloth must be woven, and how it is to be fashioned into a tunic.

^C XX. There are some who abstain from apparent fornication, and theft, and covetousness, and similar evils, and on this account count themselves among the saints; yet they are a long way from the reality and the truth of that name. For malice very often resides in their mind and senses, living and creeping, and has not yet departed, leaving them entirely. ^D For a saint is he who is sanctified and has perfectly purged the inner man. For one of the brethren, while praying together with certain other brothers, was captivated by divine power, and caught up, and saw the city on high, Jerusalem, and the luminous houses that are there, and a light immense and ineffable. And he heard a voice saying that this is the place of the rest of the just; then, being puffed up and thinking great things of himself, he fell into grave sin, and consequently was ensnared in many evils. If, therefore, he fell thus, how can anyone from the common crowd say: "Since I fast, and live as a stranger, and distribute my wealth, and have kept myself from the before-mentioned evils, surely there is nothing lacking for me also to be a saint?" For it is not abstinence from apparent evils that is perfection, as has been said, but the purification of the mind, that is perfect.

^A XXI. You who consider these things, I say, enter through keen watchfulness into your own thoughts, penetrate deep within your mind, which is captive and a slave to sin; and see the serpent still nestling below these very thoughts, in the deepest recesses, as they are called, of your soul, slaying you by infecting with its venom the primary members of your soul. For truly, the heart is an unsearchable abyss. If, therefore, you have killed this serpent, if you have purged all the iniquity that was within you, and cast out sin, boast of purity in God. But if not, then, humbled as one who is still needy and a sinner, approach Christ, ^B praying for your hidden faults. For it is apparent that all Scripture, both of the Old and New Covenant, refers primarily to purity; since for every man, both Jew and Greek, purity is above all things to be desired; although it is not truly easy for all to attain the same. I say, however, that no one can reach that cleanliness of heart otherwise than through Jesus alone. For He Himself is truly the substantial truth; and without such truth, it is impossible either to know the truth or to attain salvation.

OF MACARIUS THE GREAT ON CHARITY. A DISCOURSE.

^C 1. Just as in these visible things you have renounced the external man, have given away and distributed your goods; so you must also renounce yourself regarding the base preoccupations concerning moral things; and if you have learned worldly wisdom, or have gained knowledge of affairs, renounce this also. If you trust in carnal justifications, desist from these too, humbling yourself and making yourself small. For so will you be able to be taught by the foolishness of the preaching. In this you will find true wisdom, not in elegantly adorned speeches, ^D but in the power of the cross. By these things, as if refined, you will be enrolled into the lot of those who have been deemed worthy to acquire it. For the cross, says Paul, of Christ, to the Jews is a stumbling block,

^A to the Gentiles however foolishness, but to us who are being saved, the power of God and the wisdom of God.

II. Even if you have received a taste from heaven, and even if you have become a partaker of that wisdom and have had rest in your soul, do not on that account exalt yourself, nor be confident as if you had already arrived and grasped the whole truth. Do not let it be heard concerning you: "Already you are satisfied, already you have become rich, you have reigned without us." And I would that you did reign, that we also might reign with you. Even if you have tasted, consider yourself as one who has not yet touched Christianity; and let this not be superficial in you, but let it be as something always implanted and firmly fixed in your mind.

III. Just as any lover of money, even if he has gathered ^B innumerable riches, is not yet satisfied, but desires more, or as one who, having been drawn away from a most sweet potion before satiety, has only further kindled his thirst: so also the taste of God knows how to glory against all satiety; rather, the more one abounds in such riches, the more one considers himself to be poor. Such Christians do not value their own souls, but as if they were some of those held in low esteem before God, they remain, and they reckon themselves to be servants of all men. ^C Over this, the Lord greatly rejoices and rests in the soul, delighted by its humility. If, then, anyone has something, let him not on that account think that he is something or possesses something. For an arrogant confidence is an abomination to the Lord; and this from the beginning cast man out of paradise, when he heard that "You shall be as gods," and by this vain hope he was emboldened. Observe how your God and King, but also the Son of God, emptied himself, taking the form of a servant; how he became poor, how he was reckoned among the dishonored, how he suffered. If, however, he who was God voluntarily underwent such things, do you—a mere little man compounded of flesh and blood, you earth and ashes, woe is me! you having no particle of good from yourself at all, but entirely fashioned from impurity—think high things and show yourself off in boasting? Nay, but if you are wise, concerning this very thing which you have received from God, say: "This is not mine; I have it, having received it from another"; and when it seems good to Him, He will surely take away from me that which He gave. Thus, ascribe every good to the Lord, but ascribe evil to your own infirmity.

IV. That which the Apostle says, that we have ^D a treasure in earthen vessels, consider to be the sanctifying power of the Spirit, which he was deemed worthy to receive while still passing through this life in the flesh. For the same person says elsewhere: "Who has been made for us wisdom from God, and righteousness, and sanctification, and redemption." He, therefore, who has found and possesses within himself this heavenly treasure of the Spirit is able to perform every righteousness of the commandments, and every prescribed operation, not only purely and irreprehensibly, but also without labor and toil, which before, without much labor...

^A and true cultivation of the Spirit, was impossible to attain prior to the reception of the good Spirit. Nevertheless, let everyone force himself at all times, running through patience and faith, and fervently beseech Christ, so that he may attain this heavenly treasure; and then he will be able to perform all righteousness in Him and through Him, purely and perfectly, and, I say, without labor and toil.

V. Those who possess the divine riches of the Spirit within themselves, when they share spiritual discourses with others, communicate them—as it were, bringing them forth from their own treasury—to those with whom they converse. But those who have not stored up such wealth in the recesses of their heart, from which wells up an excellence of divine meanings, mysteries, and doctrines that surpass the natural grasp, but who only bear upon the tip of their tongue a few things culled from either Testament, or who, having become ^B listeners to spiritual men, boast of their words as if they were putting forth their own, and claim as their own the offspring of others—these men, indeed, provide for others a ready enjoyment of what they say, but after the discourse, they are found equal to beggars. For when each of the words, as it were, returns to its true author from whom it was taken, they are left in domestic poverty, as those who do not possess a treasure of their own; if they had one, they could first rejoice in it themselves, and then share it with others from whom they might be helped. Therefore, we must first acquire from God these true riches for ourselves; then it will be easy for us to be of benefit to others by communicating to them spiritual doctrines and mysteries. For thus it pleased the divine goodness to dwell in everyone who has believed; for, He says, "He who loves me will be loved by my Father, and I will love him, and will manifest myself to him" ^C (John xiv. 20). And elsewhere: "I and the Father will come, and we will make our home with him" (Ibid. 23).

VI. Those who have been deemed worthy of the honor of becoming children of God, and bear Christ shining resplendently within themselves, are ruled by the Holy Spirit in various and differing ways, and are cherished by grace in the secret recesses of the heart. Now, nothing is more conducive than to bring forward some kinds of pleasures that are visible in the world, so that they may be compared with the delights of divine grace which the soul enjoys. For it is evident that there are times when the saints appear to be received, as it were, at some royal ^D banquet, being regaled most pleasantly and opulently—nay, beyond what can be expressed in words—and being most blissfully sated. And now, indeed, they rejoice spiritually as a bride with the bridegroom; now, they are like certain bodiless angels, in such agility and lightness of soul that they do not even think they are clothed in a body. At other times, as if exhilarated by some drink, they exult, inebriated with an ineffable intoxication of the mysteries of the Spirit; at other times, weeping and lamentation possess them, as they grieve for the salvation of mankind; for, by the divine love

^A with which they are kindled toward all men, they are gripped by mourning for the whole of the human race. And sometimes they are so inflamed by this love with a pleasure not to be expressed in words that, if it were at all possible, they would wish to fold every human being within their own hearts, making no distinction at all between the good and the bad, the innocent and the wicked, but to cherish them all. At other times, they so abase themselves that they think there is no one beneath them; nay, they consider themselves the last of all. And now they are swallowed up in the ineffable joy of the Spirit; and now, just as3 one of the mighty warriors, having donned royal armor and descended into battle, has routed the enemies, in the same way they too, girded with the weapons of the Spirit, have descended against their invisible enemies and have placed them under their own feet. Sometimes a great serenity and tranquility wraps them around, and peace cherishes them, and they become possessed of a marvelous pleasure; ^B at other times, they are blessed with understanding, divine wisdom, and an unsearchable knowledge of the Spirit—such things are taught them by the grace of Christ, which no power of any tongue can express. There is even a time when they appear to the sight as just one of all other men. Thus, the divine grace, varying and diversifying itself in them in many ways, wishes, as it were, to train and exercise the soul, so that it may present it perfected, blameless, and most pure to the heavenly Spirit.

VII. These operations of the Spirit that we have mentioned are of great measure, and are closest to perfection. For these varied consolations of grace are energized, differently but nonetheless unceasingly, in them by the Spirit, with one operation of the Spirit always succeeding another. For when anyone has arrived at the perfection ^C of the Spirit, having been thoroughly purified of all passions and wholly united to the Paraclete Spirit through ineffable communion; and when the soul itself has been found worthy to become spirit, as being mingled with the Spirit, then it becomes wholly light, wholly joy, wholly rest, wholly exultation, wholly love, wholly compassion, wholly goodness and kindness, and is, as it were, swallowed up into the virtues of the power of the good Spirit, just as a stone in the abyss of the sea is encompassed on all sides by the water. Therefore, in this way, such men are joined in every respect to the Spirit of God and are assimilated to Christ himself, having the virtues of the Spirit immutable within themselves and displaying such fruits to all. For since they have been rendered blameless and pure within through the Spirit, ^D it is impossible for them to bring forth fruits of malice outwardly; but always, through all things, the fruits of the Spirit shine forth in them. Such is the progress of spiritual perfection, of the fullness of Christ, to which the Apostle exhorts us to attain, saying: "That you may be filled unto all the fullness of Christ." And again: "Until we all attain"

^A to a perfect man, unto the measure of the age of the fullness of Christ.

VIII. There are times, he says, when a person begins to bend his knee, and his heart suddenly becomes full of divine operation, and the soul rejoices with the Lord, as has already been declared, after the manner of a bride with the bridegroom. The great Isaiah says of this: "For as a bridegroom rejoices over a bride, so shall the Lord rejoice over you." There are also times when it happens that such a person is occupied all day long, but when he gives himself over to prayer for a single hour, his inner man is snatched up by it, and he is held fast in the measureless depth of that future age. An arcane and ineffable pleasure delights him, so that his mind is struck with amazement, suspended ^B and raised on high; forgetfulness of the earthly wisdom of this world creeps into his internal senses, for as his thoughts have been filled, as has been said, and led captive by infinite and incomprehensible things, at that hour, through prayer, it happens that the human soul itself flies away along with the prayer.

IX. To one who asks, however, whether it is possible for a man to remain in that state always, one must answer thus: that grace is never absent, and is thoroughly rooted, as if becoming one nature with the man in whom it dwells. But although it is one, it does not act in one way, but in various ways, according to its will, as it sees fit for the utility of the man himself, and it dispenses various changes. For sometimes it brings upon him a sharper flame, sometimes a more languid one. There are times when the light shines more brightly; there are times ^C when it draws back its radiance and casts a certain darkness—all by divine dispensation—nevertheless the lamp burns inextinguishably. When it radiates with a brighter and purer light, the man, exhilarated as if by a more abundant drink, celebrates a feast day. There are also times when this light shining in the heart opens as it were a window to another light hidden more deeply within, so that the whole man, engulfed by that sweetness and vision, is no longer in himself, but is considered as one foolish and harmful to the world, because of the unusual allurements of love and pleasure, and the depth of the mysteries of which he is held worthy. And it happens ^D quite often at that time that he arrives at the measure of perfect degrees, and is free from all sin and irreproachable; but afterward, grace in a certain way draws back, and the veil of the opposing power is cast over him again.

X. Reflect on the matters of grace this way: imagine that perfection rests upon a twelfth degree; it is therefore possible, at such time, to ascend to the measure of this degree; but in turn, grace retreats, and descending one degree, it rests, so to speak, in the eleventh, where those wonders are shown to him, and those things of which that man had experience; but if these things were always in the same way for him, he would not be [able]...

was it possible for him under the dispensation to bear the weight ^A of the Word, nor indeed to hear something and speak, or even to occupy himself with anything, however insignificant, because he is not lying merely caught in a corner, and suspended, and inebriated; and for this reason the perfect measure was not granted to him, so that he might have time to be free both for the care of the brothers and for the ministry of the Word.

XI. When, as he says, we are moved to piteous tears upon hearing sermons about the kingdom of God, let us not rest in these tears as if they were our own; nor let us attribute them to our ears, as if they had heard well, or to our eyes, as if they had seen well, and think these senses sufficient for such things. For there are other ears and other eyes, and other weeping, just as there is also another mind and another soul—namely, the divine and supercelestial Spirit itself, listening and weeping, praying and knowing, and performing the divine will in truth. Since the Lord, when promising the greatest gift of the Spirit to the apostles, said: "I go away," and "the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things." And again: "I still have many things to say to you, but you cannot bear them now; but when he comes, the Spirit of truth, he will guide you into all the truth." ^B He, therefore, will pray and he will weep. For, "What we should pray for," says the divine Apostle, "as we ought, we do not know; but the Spirit himself intercedes for us with groanings which cannot be uttered." For to the Spirit alone is the will of God known. "For what are the things of God," he says, "no one knows, except the Spirit of God." Since also, according to the promise, on the day of Pentecost the Paraclete descended, and the power of the good Spirit settled upon the souls of the apostles, that veil by which innate human depravity overshadows the mind was completely taken away from them, their vicious affections were abolished, and the eyes of their mind were opened. ^C And then, filled with wisdom and established as perfect by the Spirit, through him they resolved to do the will of God, and through him they were guided into all truth, as he reigned and was king over their souls. When, therefore, it happens that we too, upon hearing the Word of God, break into tears, let us beseech Christ, with a faith that drives away all doubt, that he might come to us, truly hoping that his Spirit will listen and pray within us according to his will.

XII. Suppose that things stand in this way: a certain power lies upon us, overshadowing the nimble mind like a thin air; yet the lamp is always burning and shining, as it has been said—but over that light a kind of covering is placed from above; hence ^D he who is of such a kind will not deny that he is not entirely perfect, nor entirely free from sin, but is, so to speak, both free and not free; yet this is not without divine providence, but happens according to a divine dispensation. And sometimes that middle wall is broken and shattered

entirely, and at other times it is not broken at all. Nor does the business of prayer proceed at an equal pace in all these things; but there is a time when grace is more kindled, and consoles, and grants rest; and again there is a time when it becomes duller and more relaxed, just as grace itself provides benevolently for the advantage of the man, dispensing in various ways. Yet I have entered at certain moments into the perfect measure; I have tasted and had experience of that blessed age. But I have not yet seen any Christian who is perfect, or ^B free in every respect and for all time. But someone may rest in grace, and become a participant in mysteries and revelations; and he enters into much sweetness of grace; and yet sin still resides in him nonetheless. Moreover, such people, because of the overwhelming grace and the light illuminating them, seem to themselves—though I speak with a lack of prudence—to be perfect and free; but I, as has been said, have not yet seen any man perfectly free; for it has happened to me also, in part, at certain moments, to enter into that measure, so far as it has been spoken of. And I know, having been taught by experience, what kind of person the perfect man finally is.

XIII. When it happens that you hear of the communion of the bridegroom with the bride, and of choirs, and of feasts, do not think of anything material or earthly. For these things are assumed only as examples by way of condescension. Since those things which are signified by these terms are spiritual and untouchable by carnal eyes. But to a holy and faithful soul, the very communion of the holy Spirit comes under its comprehension, as do the supercelestial treasures, the choirs, and the feasts of the holy angels. Indeed, these things become manifest only to the man who has taken experience of them; but he who has not been introduced into these sanctuaries cannot even form any idea whatsoever of such things. ^C Listen, therefore, reverently concerning such matters, until it happens to you, as a believer, to be deemed worthy to attain them; and then you will know by the very experience of the eyes of the soul what kind of good things the souls of Christians can participate in even here. For in the resurrection, it will also be granted to the body itself to partake of such things, and to see them and in a certain manner to touch them, when it itself shall have become spirit.

XIV. The proper adornments of our soul, and its good fruits—namely, prayer, charity, faith, and vigil and fasting, and the other practices of the virtues—when they have been mingled through participation in the communion of the Spirit, then they also, just like incense thrown into a fire, emit a rich fragrance: but it also becomes easy for us to conduct ourselves suitably according to the will of God; inasmuch as without the holy Spirit, as has already been said before, no one can understand the will of God. For just as a woman who ^D marries a man, before she is united to him, lives by her own judgment, and takes counsel for herself as it pleases her; but as soon as she has come under the hand of her husband, she lives under him as the manager of all her actions and things, ceasing to look to herself; in the same way, the soul also has its own will, and its own laws, and its own works; but when

she has been made worthy ^A to be joined to the supercelestial man, Christ, she is subjected to the law of the man, no longer following her own will, but that of her spouse, Christ.

XV. Consider the wedding garment to be the grace of the Holy Spirit; whoever has not been found worthy to put this on shall not be a participant in the heavenly wedding and the spiritual banquet. Let us apply ourselves to drinking the spiritual and divine wine, and let us be inebriated with a sober intoxication, so that just as those who are full of wine become more talkative, so too we, having quaffed deeply of this spiritual wine, may speak the narrations of divine mysteries. And thy cup (says David), inebriating me, how excellent it is!

XVI. This is that soul poor ^B in Spirit, which truly acknowledges its own wounds; it also acknowledges the darkness of the perturbations by which it is surrounded, and it continually seeks liberation from the Lord. It indeed endures labors, but it finds joy in none of the goods that are upon the earth; instead, it trusts only in the good physician and in His cure. How, then, will this wounded soul be fair and beautiful, and fit to enter into an individual communion of life with Christ? How, other than by having a clear understanding of its ancient origin, and by maintaining a clear knowledge of its own wounds and poverty? For if it does not take pleasure in the wounds and scars of the passions that it has, nor give patronage to its own faults, the Lord does not impute its deformity to it; but He comes and heals and cures it, and restores to it an impassible and incorruptible beauty. ^C Only let it not, by its own free assent, participate in what occurs, as has been said; nor let it approve of the operations of inordinate perturbations by consenting to them; rather, with all its strength let it cry out to the Lord, that through His good Spirit He may deign to liberate it from all depraved passions. Blessed, indeed, is such a soul; but woe to that which does not perceive its own wounds, and which, through much and measureless depravity, fancies itself to be entirely void of any depravity. For such a one the good physician neither visits nor heals, because it is not touched by any concern for its own wounds, inasmuch as it considers itself to be well and to thrive in health. For they that are whole, he says, need not a physician, but they that are sick.

XVII. Truly blessed and ^D worthy of envy, on account of their mode of life and their enjoyment of a happiness surpassing nature, are those who, through fervent faith and a way of living exacted according to the rule of virtue, have received by experience and perception the knowledge of the supercelestial mysteries of the Holy Spirit, and have their conversation in heaven. Such are the most excellent of all men who live anywhere. And this is clearly demonstrable. For to which of the powerful, or wise, or prudent has it happened that he could ascend into heaven while still dwelling on the earth and work spiritual works there, and behold the beauties of the Spirit? But now, someone who is poor in appearance, extremely poor and despis-

despoiled; and not even to his neighbors known in the slightest degree, falling upon his face before the Lord, ascends into heaven, led by the Holy Spirit, and in the full assurance of his soul delights in the wonders there; and there he labors, there he dwells, and there he has his conversation, according to the divine Apostle who says: *Our conversation is in heaven* 19. And again: *Things which eye has not seen, and ear has not heard, and which have not entered into the heart of man, which God has prepared for them that love him* 20. He shortly adds: *But to us God has revealed them through his Spirit.* These are truly wise and powerful, these are also noble and prudent.

^B XVIII. Furthermore, not even taking into account those heavenly things, if you judge the saints solely from these present things, you will not hesitate to pronounce them the most exalted of all men. Come, let the matter be judged in this way: Nebuchadnezzar, the emperor of Babylon, when he had gathered the nations over which he ruled for the worship of the statue which he had set up, it was so most wisely ordered by the providence of God, that both the virtue of the children might become conspicuous to all, and all might learn that there is one true God, who dwells in the heavens: three children, and they captives, and deprived of their liberty, dared to resist him; and while all, out of great fear, were worshipping, and attempting nothing beyond obedience, following like mute animals to wherever they were drawn, they were so far from suffering the same things as the others; that ^C they would not allow their opinion concerning religion to be ignored, nor could they endure to remain hidden, but in the hearing of all said: *We do not worship thy gods, and the golden statue which thou hast set up, we do not adore* 21. When that terrible furnace received them as a punishment, it certainly did not exert its power, but, as if it itself venerated them, it kept them immune from harm, so that all, and the king himself, acknowledged the one true God thereafter. These truly the choirs of those dwelling in heaven, no less than those dwelling on earth, celebrated with applause. For that the heroic deeds of the saints are by no means unknown to the inhabitants of heaven, but that they stand by as witnesses and attendees to them, the divine Apostle intimates, while he says: *We have been made a spectacle to angels and to men* 22. You can see such things also in the case of Elijah, ^D who, being one man, prevailed against the many through the calling down of fire from heaven. But also Moses overcame the whole of Egypt and Pharaoh the tyrant. The same can be seen in those things which are narrated concerning Lot, concerning Noah, and concerning many others, who, though they appeared contemptible, emerged superior to many illustrious and powerful men.

XIX. The condition of almost every one of the things which we see is such that, unless the help of a foreign nature comes to their aid, as far as it lies within them, they are left useless and unformed for working purposes. For the ineffable wisdom of God reveals mysteries and types through the things which are under our eyes, because human nature,

^A being by itself, is unable to manifest the perfect adornment of virtues and the spiritual beauty of holiness, unless it also enjoys the help of the divine hand. For example, the earth, remaining by itself—unless it participates in the care of husbandmen, and furthermore receives the cooperation of the rains and the sun—is inept and in no way sufficient for the bearing of fruit. Moreover, every house needs the light of the sun, which is not of the same nature as it; since if it lacked it, it would be filled with darkness and useless; and you will see many other things in a similar state. In the same way, human nature, being by itself, is powerless to render the fruits of virtue perfect; it needs the spiritual husbandman of our souls, that is, the Spirit of Christ—which is itself foreign to our natural essence, for we are creatures, and this is uncreated—so that by its own art it might till the hearts of the faithful, which yield themselves with their whole will to the spiritual husbandman, and prepare them to bring forth the perfect fruits of the Spirit, and that its light might shine in the house of our soul, darkened by the passions.

XX. ^B There is for Christians a twofold war and a twofold struggle: against those things which are seen by this eye (for they entice them, tickle and irritate them, and urge the soul to become attached to them and to revel in them), and also against the principalities and powers of the terrible ruler of this world.

XXI. ^C The glory of Moses, which he had upon his countenance, was a type of the true glory of the all-holy Spirit; for just as in that case no one was able to gaze upon the face of Moses, so too now, the darkness of the passions does not endure this glory as it shines upon the Christian soul, but, driven away by this radiance, it flees.

XXII. ^D To him who loves the truth and loves God, and who has tasted of the heavenly sweetness, having acquired the grace that is innate and tempered deep within the soul, and who has wholly surrendered himself to the will of grace, everything of this age is hateful. For this man has become superior to all the things of the world; whether you speak of gold, or silver, or honors and glory, or felicitations and praises, he cannot be overcome by none of these things—inasmuch as he has arrived at the experience of another wealth, another honor, and a different glory—and he feeds his soul with incorruptible pleasure, and has full sense and assurance through the communion of the Spirit.

XXIII. This person differs in discernment, knowledge, and judgment from (other) men as much as a rational shepherd differs from irrational sheep; for he partakes of a different Spirit, a different mind, and a different understanding and wisdom than the wisdom of this world. For he says, "We speak wisdom among the perfect; yet not the wisdom of this age, nor of the rulers of this age who are coming to—

^A naught, but we speak the wisdom of God in a mystery." Because of this, even though all people, as has been said, possess the spirit of the world—whether they be prudent or wise—such a one as this excels them in all things; and according to what is written, he judges all people. Such a person knows from where each one speaks, and where he stands, and in what things he is engaged; yet he himself cannot be discerned or judged by anyone who possesses the spirit of the world, unless that person has also been granted the Spirit of the Godhead, according to the divine Apostle: "Comparing spiritual things with spiritual; but the natural man does not receive the things of the Spirit of God, for they are foolishness to him. But the spiritual person judges all things, yet he himself is judged by no one." ^B

XXIV. It is said that there is no other way to attain the participation of this most holy Spirit, unless a person, having become a complete stranger to this age, devotes himself entirely to the pursuit of the love of Christ, so that, released from all worldly cares concerning material things, the mind may be occupied solely with this one goal, and thus be deemed worthy to coalesce into one spirit with Christ, as the Apostle says: "He who is joined to the Lord is one spirit." But for a soul that is entirely attached to any of the things of this age or inclines toward it with any affection—such as wealth, or glory, or worldly friendship—it will not be possible to flee and to pass through and break through the darkness of the demonic powers. ^C

XXV. Souls that are lovers of truth and lovers of God do not endure even a brief intermission in the love with which they burn toward the Lord; but being wholly nailed to His cross, they perceive by a certain intimate sense and secret experience the progress of the spirit. Wounded, therefore, by this longing, and, so to speak, famished for righteousness and all virtues, as well as for the illumination of the good Spirit, even if they have been made worthy of divine mysteries and participants in celestial gladness and grace, they do not trust in themselves, nor do they think they are anything; but the more abundantly they obtain spiritual gifts, the more greedily and insatiably do they pant after further participation in heavenly graces, and the more laboriously do they prepare themselves for this by striving. Again, the more sweetly they feel themselves progressing in the spirit, the more voraciously they desire the perception of these same delights; and though enriched spiritually, they seem to themselves, as much as in them lies, to be poor, according to the divine Scripture: "Those who eat me shall yet hunger, and those who drink me shall yet thirst." ^D

XXVI. Such souls as these receive the grace of complete liberation from the perturbation of the passions, and they perfectly attain the illumination and communion of the divine Spirit in the fullness of grace. But those who are different from these, slothful and impatient of labors, and not seeking the heart's…

^A sanctification (whence they still exist as if in the flesh), do not receive it in its entirety through perseverance and patience; nor do they hope, with all their senses and full heart’s confidence, to become partakers of the Spirit, the Paraclete, and through Him to be freed from the perturbations of malice, even though they have attained divine grace. But, being deluded by malice, they abandon all care, as if they had already received grace and the consolation flowing from it, and were enjoying spiritual sweetness. Hence it is easy for them to fall into pride of mind, not being contrite in heart, nor thirsting, nor panting for the perfect measure of the extinction of the passions; being satisfied with this scant consolation of grace, and advancing more into elation than into humility, whence they are despoiled of the grace they had obtained. Not so the soul that truly loves God, as the preceding discourse declared; for however much it may have rendered itself commendable by innumerable works of virtue, and even if it has worn out the body with most intense vigils, and however worthy it may have been held of great and varied gifts of the Spirit, and even of revelations and the communication ^B of mysteries, yet it thinks so modestly of itself that it seems to itself not yet to have begun to lay even the foundation of a life lived rightly according to God, nor does it esteem itself to possess any of the more excellent gifts in the way of the Spirit; meantime, it is occupied with a vehement effort of charity in loving Christ insatiably.

XXVII. To attain to these measures, it happens to no one either quickly or easily. But it is necessary that many labors and struggles should precede, and long delays and study, along with probation and various temptations, ^C until the perfect measure of the quieting of perturbations is reached. For thus at last, having been tested through all kinds of contentions and trials, and having courageously endured the temptations stirred up by malice, one is finally blessed with great honors and gifts of the Spirit and divine riches; and eventually becomes an heir of the heavenly kingdom.

XXVIII. But the soul that does not yet possess this exquisite accuracy of life of which we have spoken, nor is yet conscious through the experience of its inner sense of that sanctification which is in its heart, let it mourn and seek fervently from the Lord, that it may become partaker of this good and of the operation of the Spirit which is wrought in the mind through ineffable ^D contemplations. For just as according to ecclesiastical law, those who are caught in bodily sins are first separated by the priest; then, after having demonstrated repentance as prescribed by the canons, they are restored to communion; but those who have lived without offense and purely are promoted to the priesthood, and are admitted from the outer place to the vicinity of the altar, receiving a state and order, that they may be ministers and assessors to the Lord; let us consider that the matter stands in a similar way regarding this mystical communion of the Spirit, concerning which it was said by the Apostle: “The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit.” You will see, I say, a similar

^A discipline. For the divine Trinity dwells in a soul living in purity, with the assistance of divine kindness itself aiding it; yet it dwells not in the measure of what it is in itself (for thus it is incomprehensible to every creature), but in the measure to which a man is apt and capable. But once the soul has offended in something, transgressing the divine order and grieving the Spirit of God, the mind is cast out and separated from spiritual joy, while divine grace, all charity, and the operation of the Spirit withdraw themselves; and the soul, having fallen into failure, is surrendered for a time to afflictions, temptations, and the vexations of malignant spirits, until, walking correctly again, it adapts itself once more to the good pleasure of the Spirit; then, as if led through all the stages of penitents—namely, through confession and humiliation—it is finally blessed again with the visitation of grace; nay, it sometimes receives a more abundant measure of celestial joy than at first. But if it has grieved the Spirit in nothing, but remains living in a manner pleasing to Him, opposing all wicked thoughts and clinging indivisibly to the Lord, such a soul, justifiably and consequently, progresses with never-interrupted growth and is instructed with ineffable gifts; and it is moved from glory to glory, and from rest to a more perfect rest. Finally, having progressed even to the highest peak of perfection to which Christianity can lead a man, it will be joined in the eternal kingdom to ^B perfect laborers and the blameless ministers of Christ.

XXIX. Consider what we see in the aforementioned rite of sacred things to be figures and shadows of hidden things. Consider the visible temple to be the heart; the priest, the grace of the true priest, Christ: and so on. As, therefore, in the visible Church, unless first the sacred readings, and the other things that ought to follow according to the ecclesiastical canon, proceed, it is inconsequent for the psalmodies and the very sacred mystery of the body and blood of Christ to be performed by the priest. Conversely, if the ecclesiastical canon is fully performed, but the ^C mystical oblation is not celebrated by the priest, and the eucharist and communion of the body of Christ are not administered, the order of ecclesiastical ceremonies is not perfectly absolved, and the worship and religion of God is maimed and incomplete. So think of any Christian for me. For if he exercises himself with all diligence in fasting and in vigil, and likewise in psalmodia and in all the duties of universal virtues, and yet does not reach—through progressing therein—the point where the mystical operation of the Spirit is performed upon the altar of his heart by grace with intimate sensation and the secret experience of every spiritual rest, that whole preceding ^D series of religious observances will have been imperfect, and almost useless for what it has not produced.

XXX. Fasting is good, vigil is good, likewise every exercise is good, and a life lived as a stranger; but these are the preliminaries of the state and conversation of those who truly love God, whence it is truly ill-advised to trust in them greatly. For there is a time when we become participants in a certain grace, and then malice having spiritual jubilation, arcane in the heart

^A in us—as has been mentioned by us above—acts craftily and spontaneously withdraws; nor does it operate as it usually does. But it leads the man to think that his mind has been cleansed, and thus it further impels him into the persuasion of perfection. Then, in the manner of robbers, it makes an assault upon him and casts him down even to the lowest parts of the earth. For there are men trained in the handling of arms, who for twenty years have become accustomed to brigandage or military service, for they understand the machinations in military matters. They lie in wait and direct their schemes, and they turn away the ears of their enemies, and thus, leaping upon them, they slay them unexpectedly. How much more, then, does malice—existing for so many thousands of years, and having set this task for itself, the most zealous of all: to destroy souls—know how to devise such ambushes in the hidden places of the heart, and at opportune times to remain quiet on purpose, and not to operate, so as to draw the soul toward the persuasion of perfection? The foundation, however, of Christianity is, even if one has performed all the duties of the virtues, not to rest in them, nor to trust in them, nor to consider that one has done any great thing; even if one should become a participant of grace, not to think that one has attained possession; nor to consider oneself fully satisfied, but then all the more to hunger and thirst, to mourn and weep, and to have a heart that is thoroughly contrite.

XXXI. Concerning the spiritual state

^B XXXI. Think of the spiritual state as being like this. Imagine to yourself a certain royal palace, consisting of various halls; and indeed there are vestibules at the beginning, and the front parts of the building; then, as one proceeds deeper in a continuous series within, there are others in which it is likely that the purple and the treasures lie stored. Then, yet further inside these, are interior rooms where the king himself is believed to dwell. As therefore, if someone, having entered only certain outermost mansions by chance, were to suppose that he had attained the very inner chambers of the dwelling, he would be greatly mistaken; so also is the case in spiritual matters. Those who wage war against the belly and sleep, and who persevere in the singing of psalms and the continuation of prayers, let them not think that they have already reached the goal and the resting place. Whence then this persuasion? Their conversation still remains in the foremost porticoes and around the halls; not yet where the royal purple and treasures are stored, even if they have been blessed with some spiritual grace; do not, I beseech you, let this deceive them, so that they think they have already grasped the pinnacle of perfection. It would be more equitable for one to examine: has he found the treasure in his own earthen vessel? ^C Has he already put on the purple of the Spirit? Has he seen the King, and found his rest? For consider again that the soul has a certain depth and many members; and that sin has crept in and occupied all the members, and has also seized the thoughts of the heart. Then, after the man has sought the grace of the Spirit, it comes and has perhaps seized two parts of the soul. When the unskilled person feels this of grace, he imagines that all the members of the soul are held by the power of grace, and that sin is eradicated entirely, ^D not knowing that the greater part of it is still held by it. For, as it has often been declared, it is possible for grace to operate unceasingly, in the manner of an eye in the body, and for malice to be present, stealing...

into the mind secretly. ^A He, therefore, who does not know how to distinguish, imagines he has already achieved something great, and is puffed up as if he had attained the final cleansing. But from the truth he is very far, and it is far from being the case that the truth supports him. For, as the discourse has already shown, this also is a device of Satan: for certain times to voluntarily withdraw and not to work in his usual manner, aiming to suggest to those who are practicing virtue the conceit of perfection. But does he who plants a vineyard immediately harvest its fruit? Or does he who casts seeds into the earth immediately bring in the harvest [into the granary]? What then? Does a newborn infant immediately obtain the growth of full maturity? Look toward Jesus. From what glory, being the Son of God and God, did Christ descend into what sufferings and ignominy and cross; and again, how for that very humiliation of his he was superexalted, to the point of sitting at the right hand of the Father. And yet the evil serpent, having first sown in the soul of Adam, through his whispering, the desire for divinity, into what ignominy did he cast him, through that very conceit, as a just punishment for that prideful desire! Therefore, considering these things yourself, take counsel for your own sake, establishing your affairs in security as much as you can; and strive always to humble your heart and to keep it contrite. ^B

OF MACARIUS THE GREAT, ON THE FREEDOM OF THE MIND, BOOK I

^C 1. When you hear that Christ descended into the netherworld and freed the souls detained there, do not think that these things are far removed from those which are happening now. Consider for me that the heart is the tomb. There, thoughts and the mind are buried, held fast by a heavy darkness. Therefore, the Lord comes to the souls in the netherworld calling upon him with a great cry—that is to say, he arrives at the depth of the heart—and there, commanding death, he says: "Release the souls shut up here, [those] who pray that I, who am able to free them, may do so." Then, removing the heavy stone laid upon the soul, he opens the tomb and resurrects that which was truly dead, and...

^A from the dark prison in which it was held, he sets the soul free.

II. It happens that Satan often whispers into the ear of your heart, saying: "Do you know how many and how great are the evils you have committed? Your soul is filled with iniquities; you are burdened with many and most foul sins." Do not let it escape your notice that the evil demon, in suggesting such things, is acting so that, under the pretext of humility, he may thrust you into despair. For from the time when, through the first transgression, malice crept into man, a free path was given to the devil to speak daily to the soul, as if one man to another, and to suggest to it absurd things. Answer him, therefore: "But I have the written assurances of God, who says: *I desire not the death of the sinner, but that he be converted by repentance and live* (Ezech. XXXIII, 11)." For what other reason could He have had for descending, unless it were to save sinners, to illuminate those lying in darkness, and to restore life to the dead? ^B

III. Just as the opposing power is shown to be merely hortatory, and not inducing necessity, so too is divine grace; this is so that our liberty and our sovereign capacity of choice might truly be preserved for us. From this it is that, for the evils which a man has perpetrated when led on by Satan, the penalties are required not so much of Satan as of the man himself, inasmuch as he was not driven by force, but persuaded by his own will, he assented to malice. Similarly, in the case of good, grace does not ascribe the outcome to itself, but to the man, and for this reason bestows glory upon him, because he himself was the cause of good for himself. For grace, as has been said, does not make his will immutable by introducing a force of necessity; but even when it is present, it yields to the free choice, so that it might be manifest what his will is, how he stands toward virtue and toward malice. For the law is set not by nature, but by the sovereign capacity of the choice, which is able to turn toward good and evil. ^C

IV. One must guard the soul and keep it untouched by profane and evil thoughts. For, just as the body, when joined with another body, is defiled by impurity, so too the soul is corrupted when it is linked with evil and foul thoughts, and agrees and assents to them—and not only to those of malice and impurity, but also to those that drive one into any kind of evil: such as unbelief, deceit, vainglory, anger, envy, and strife. And this is what it means to: *cleanse ourselves from all defilement of the flesh and of the spirit* (II Cor. VII, 1). For suppose there is a certain corruption and fornication in the hidden part of the soul, perpetrated by those impure thoughts; and just as: *He who violates the temple of God—according to the great Apostle—God will destroy* (I Cor. III, 17), which temple of God is the body; so he who pollutes the soul and mind by assenting to the depraved is indeed liable to punishment. It is fitting, therefore, to guard the soul from impure thoughts just as one guards the body from visible sin, because it is the bride of Christ: *For I have espoused you to one husband, that I may present you as a chaste virgin to Christ* (II Cor. XI, 2). ^D

^A Hear also the Scripture saying: *With all watchfulness, keep your heart; for from it proceed the issues of life* (Prov. IV, 23). And again, learn from the divinely teaching Scripture that it is necessary to separate perverse thoughts from God (cf. Sap. I, 3).

V. Let each one exact an account from his own soul, discerning and testing to what things it is attached; and if he finds that his heart does not happen to be in harmony with the laws of God, he must strive with all his might, just as with the body, to keep the mind uncorrupted and refuse assent to evil thoughts. If, indeed, he wishes, according to the promise, to be brought into the company and choirs of the pure virgins (cf. Apoc. XIV, 4). For cohabitation and familiar conversation is promised entirely to spirits that are pure and fixed in the love of the right.

VI. As the most diligent farmer of his own field ^B renews it first and removes the thorns from it, and only then casts in the seeds; so also he who expects to receive from God the seed of grace must first cleanse the field of his own soul, so that the seed of the Spirit, falling into it, may yield perfect and manifold fruits; for if this is not done first, and unless one has cleansed oneself from all defilement of flesh and spirit, he is yet but flesh and blood, and stands far removed from life.

VII. From every side one must most sharply look out for the cunning machinations, the deceits, and the wicked arts of the enemy. For just as the Holy Spirit, through Paul, says that He *is become all things, that He might save all* (I Cor. IX, 22); so also the evil spirit is eager for all things to be done ^C that he might propel everyone to destruction. Therefore, when he sees those praying, he feigns to pray with them, eyeing it as an opportunity to take a handle from the very prayer to deceive the one praying, and to subject him to arrogant confidence. With those who fast he fasts, wishing to beguile them with empty pride; to those who have knowledge of the Scriptures he applies similar efforts, desiring under the appearance of knowledge to overthrow them; to those who have been deemed worthy of the light of revelations, he appears to have the like. *For Satan himself,* says Paul, *transforms himself into an angel of light* (II Cor. XI, 14), so that by the opinion of a feigned light, he may lead those whom he has deceived to himself. And, to sum up all such things at once, he varies everything with a wonderful subtlety of arts, in order that, having subdued them by similarity, he may entice them under the appearance of good ^D into true and irreparable destruction: *Destroying counsels,* he says, *and every height that exalts itself against the knowledge of God* (II Cor. X, 5). See to what point that proud impostor extends his audacity, that he does not hesitate to attempt to overthrow even those who possess the divine Power in the knowledge of the truth. Thus it behooves each one to keep his heart with all watchfulness, and to ask of God much prudence, that He may give us to detect the arts of diabolical malice. Furthermore, it is fitting to exercise and, so to speak, work the mind and our thoughts by constant spiritual care, and to adapt them to the will of God; for there is no work greater or more precious than this. *For confession,* he says, *and magnificence is his work* (Psalm CX, 3).

^A

VIII. It is the custom of a soul that loves God, however many good things it may do, to ascribe nothing to itself, but all things to God. And God, in His turn, considering its sound and upright conscience, combined with prudence and knowledge, judges all things in the very opposite way; as though the soul alone had labored and had accomplished everything by its own strength alone, He measures out rewards to it. Indeed, if it pleased God to deal with us by rigid judgment, absolutely nothing would be found owed to man by Him, since possessions, money, and all the goods of this life—which are instruments for the good to do good—are entirely subject to His dominion. The earth and all that it brings forth or contains; the body itself, the soul itself, and even existence itself, man has only through grace. What, then, is left to him as his own, from which he could derive confidence, or conceive a hope based on true reason of obtaining anything as if it were owed to him by strict judgment? Furthermore, God receives this greatest grace from men; and of all things that are offered to Him, this is by far the most pleasing: that the soul should truly acknowledge things as they are, and whatever good it does, whatever evil it endures for the sake of God, ^B and whatever it understands and perceives, it should attribute to the supreme Giver, and ascribe everything to Him alone.

IX. Just as the Israelites, insofar as they conformed themselves to the good pleasure of the Lord (although they never did so with the diligence that was required), at least as long as they showed themselves to be equipped with a sound faith in Him in their outward actions, were preceded by a pillar of fire and a cloud, while the sea parted, giving them a way to pass, and they were helped by numberless other wondrous works; but when they failed in the fidelity owed to God, then they were given over to their enemies and worn down by dire captivities. In the same way, think of this happening to the soul: after it had recognized God through grace, after it had been washed from many stains by Him, and had been adorned besides with graces; when it has not, in the end, rendered the faith and charity owed under so many names to its heavenly spouse, it falls from the life of which it had been made a participant. For the destructive power of Satan can reach even so far as to cast down those who have ascended to such a sublime peak of dignity. Therefore, one must strive with all one's might, that with fear and trembling one may keep watch to preserve the spiritual life; especially those who have become participants in the Spirit of Christ. Concerning which matter, one must be diligently on guard, lest anything, small or great, be done by them carelessly, from which it might come to pass that the Spirit of the Lord is grieved. For just as there is joy in heaven, as the Truth testifies, over one sinner who repents (Luke xv, 10); so also is there sorrow, in turn, over one soul falling away from eternal life. ^{C D}

X. When a soul has been deemed worthy of the gift of grace, then knowledge, understanding, and discernment are especially useful to it; for which reason God grants it these very things, provided that it asks for them, so that it may serve the Spirit according to His good pleasure, which it has been granted through grace to do; in which matter it ought to be solicitously on guard, lest the innate malice that lies in wait should creep upon it, lest it fall through ignorance; lest, for that reason, what...

^A XI. Just as the operation of the passions, which is the worldly spirit of error, of the darkness of sin, would dwell within such a man as is full of carnal-mindedness; so, on the contrary, the power and operation of the luminous Spirit dwells in the sanctified man, according to him who says: "Do you seek proof of Christ speaking in me?" And again: "I live, yet not I, but Christ lives in me." And: "As many of you as have been baptized into Christ, have put on Christ." And the Lord says: "I and my Father will come, and we will make our home with him." These things do not exist obscurely, nor idly, but in power and truth for those who are counted worthy. For the Law formerly instructed men with a word lacking substance, laying upon them a heavy and unbearable yoke, and knowing how to offer no help, for the reason that it could not confer the power of the Spirit. As Paul says: "For what the law could not do, in that it was weak through the flesh," and so on. But from the coming of Christ, the door of grace has been opened to those who believe in truth, and the power of God and the operation of the Spirit are supplied to them.

^B XII. After Christ, the primary and natural goodness, had transmitted the gift of the Spirit to his divine disciples, from that point onward that divine power, overshadowing all those who believe and dwelling within their souls, used to heal them of the passions of sin and deliver them from darkness and death. For to that extent the soul had been wounded, imprisoned, and comprehended on every side by the gloom of sin. Finally, even now, the soul that has not yet been deemed worthy to have the Lord dwelling within it, nor to feel within itself the inner presence ^C of the power of the divine Spirit informing and animating it and thoroughly fertilizing it with every operation, is still in darkness. But to those upon whom the grace of the divine Spirit has descended, and has settled into the deepest penetralia of their mind, to these the Lord himself becomes as it were a soul. "For he who is joined to the Lord," the divine Apostle says, "is one spirit." And the Lord himself says, "As you, Father, are in me and I in you, that they also may be one in us." O the goodness and favor that has been granted to the nature of men, which had been so humbled by malice! But since, when the soul was adhering to the depravity of the vices, it was, as it were, one and the same with them; and although ^D it had a will of its own, it could not do what it pleased. Which Paul also says of himself: "For I do not do what I want." How much more, then, when the soul has been sanctified by the power of God and has been made worthy of it, and is in agreement with it, will it be in one will with God? For the soul then becomes truly as it were the soul of God, in that it voluntarily and by choice submits itself to the power of the good Spirit guiding it; and it no longer walks in the ways of its own will. For who

^A he says, shall separate us from the love of Christ? This is to say, the soul united to the Holy Spirit.

XIII. Therefore, to him who wishes to be an imitator of Christ, so that he may also be worthy to be called a son of God, having been born of the Spirit, it is fitting before all things to bear with high spirits and endurance the afflictions that befall him, whether they be bodily diseases, or outrages and insults from men, and before these, even the plots of invisible enemies. For by the providence of God, the trial of various afflictions is permitted to souls, so that those who sincerely love the Lord may be fully manifest. And it was a sign, ^B from all ages, for the patriarchs, prophets, apostles, and martyrs, that they must pass through the narrow way of temptations and tribulations, and thus be pleasing to God. For, says the Scripture, my child, if you come forward to serve the Lord, prepare your soul for trial, make your heart straight, and endure. And elsewhere: Consider the things that befall you as good, knowing that nothing happens without God. Therefore, the soul that wishes to be pleasing to God must, before all else, grasp firm hold of patience and hope; for this is one of the crafts of wickedness, to cast despair into us in the time of affliction, so that it may cause us to depart from hope in the Lord. But God never permits the soul ^C that hopes in Him to be so overcome by temptations that it falls into utter despair. For, the Apostle says, God is faithful, who will not let you be tempted beyond what you are able; but will also provide with the temptation the way out, so that you may be able to endure. Nor does the devil afflict the soul as much as he wishes, but only as much as he is permitted by God. For if it is not unknown to men how much of a burden a mule can carry, or how much an ass or a camel can bear—and so they impose upon each according to its strength—and if it is clear to the potter how much time vessels must be left in the fire, lest by remaining there overlong they crack, or, on the other hand, by being removed before they are sufficiently baked, they become useless; if, I say, there is such prudence in man, how much more, and by infinite degrees more, does ^D the wisdom of God discern how much weight of temptation ought to be laid upon each soul, so that it may be proven and become fit for the kingdom of heaven.

XIV. Just as the substance of hemp, unless it continues to be beaten for a long time, would not be useful for the working of the finest threads, but the more it is beaten and carded, the cleaner and more useful it becomes; and just as a newly molded vessel, unless it is cast into the fire, is unfit for human use, and just as a small child is still unsuited for the works of the world—for he can neither build, nor plant, nor sow seed in the ground, nor perform any other of the works of the world—so, too, souls often, even if they have shared in divine grace and

^A have been filled with sweetness and the rest of the Spirit, by reason of their infancy, through the Lord's goodness, yet not having been tested, nor examined by various afflictions of evil spirits, still remain in their infancy and, so to speak, are not yet fit for the kingdom of heaven. For if you are without discipline, says the divine Apostle, of which all have become partakers, then you are illegitimate and not sons. Therefore, temptations and afflictions are usefully brought upon man, rendering his soul more proven and robust; and if he endures to the end with hope in the Lord, it is impossible that he should fail to obtain the promise of the Spirit and deliverance from the disturbances of wicked passions.

XV. Just as martyrs who have undergone many torments, and have shown the strength of an invincible fortitude even unto the endurance of death, have thus become worthy of crowns of glory; and by as much as they have undergone more numerous and more grievous labors, by so much more have they acquired greater brightness and boldness before God: in the same way also, souls delivered to various afflictions, whether those that are openly incited by men, or those that occur within the mind through the rising of absurd thoughts, or those that manifest themselves through bodily diseases, if they endure with patience unto the end, will obtain the same crowns as the martyrs, and the same boldness before God. For the martyrdom of afflictions, which those suffered at the hands of men, these have endured through the impressions of the wicked spirits that stirred them up; and by as much as these, too, have borne more frequent and more grievous insults from the opposing devil, by so much more abundant glory will they receive from God, not only in the future, but they will also be deemed worthy of the consolation of the good Spirit already here.

XVI. Since it is confessed that the way leading to life is narrow and straight, and for that reason there are few who pass through it, every temptation of the devil must be firmly and constantly endured for the sake of the hope laid up in heaven ^C; for whatever tribulations we may endure, what do they have that can be compared, either with the future promise, or with the consolation of the good Spirit accustomed to be given even now, or with the liberation from the darkness of wicked inclinations, or with the multitude of our debts? For the sufferings of this present time are not worthy, he says, to be compared to the future glory which shall be revealed in us. ^D Therefore all things, as it has been said, must be borne bravely for the sake of the Lord, as noble soldiers who do not hesitate to die even for our Emperor. For why is it that, when we were attending to the world and to worldly affairs, we did not experience such troubles as those into which we have fallen later, but now, since we have approached to serve God, we meet with these manifold temptations

we endure? You see that it is for Christ’s sake that these afflictions are sent against us by the adversary, who begrudges us the retribution of things hoped for, and who desires to inject languor and sloth into our souls, so that, having not lived in a manner pleasing to God, we might not be deemed worthy of these rewards. All his machinations against us are rendered void when we fight with Christ; and let us keep in mind that our great and invincible protector and defender, ^A even he, when he passed through this world, was burdened with reproaches, attacked, mocked, and finally completed his life through an ignominious death upon the cross.

XVII. If we desire to endure every affliction and temptation easily, let death for Christ’s sake be the object of our desire, and let it be before our eyes at all times. For such is the command given to us: to take up our cross and follow him; which means that we ought to be prepared and ready to die. If we are so disposed and prepared in mind, we shall endure every affliction, both hidden and manifest, as has been said, with much greater ease. For he who has a desire to die for Christ would hardly be distressed by painful and grievous things. We think that afflictions are heavy only because we do not hold death for Christ in our hearts, nor do we always hang our minds upon Christ. But let him who desires to inherit him, and to emulate his sufferings, desire that likewise. ^B Thus, those who say they love the Lord are shown to be such in this: that they bear every incoming affliction not only with nobility, but even willingly and lovingly, on account of the hope placed in him.

XVIII. Whoever has drawn near to Christ must, before all else, draw himself toward the good by force, even though our heart may be unwilling. For the truthful Lord says, "The kingdom of heaven suffers violence, and the violent take it by force" ^C (Matt. xi, 12). He must also struggle to enter through the narrow gate. It is necessary, therefore, as has been said, to compel ourselves toward virtue even against our own will: toward charity, for those who lack charity; toward meekness, for those who are in need of it; toward having a heart that is sympathetic and humane, and that is patient under dishonor and neglect, and constant even when despised. When God sees those who are struggling in this way, ^D and who are—while our own heart resists—compelling themselves to be drawn toward the good, even if they have not yet become accustomed to prayer, and have not yet attained the gift of the Spirit’s prayer, he gives them true prayer; he gives them bowels of mercy, patience, long-suffering, and, to sum up, he fills us with all the fruits of the Spirit. If, however, someone should be in need of other virtues, but should happen to apply himself—even by forcing himself—to prayer alone, so as to gain the gift of prayer, while [neglecting] meekness, humility, and charity, and every noble branch of the virtues, and yet [praying] that his faith and confidence might be firm…

in Christ, he is remiss and negligent; to such a person is sometimes given that prayer of grace, in part, in joy and rest, according to his desire from the good Spirit; but he remains devoid of all other good things ^A, because he does not compel himself toward their acquisition, as has been said, nor does he beseech Christ for them. For it is necessary that he not only force himself to the aforementioned things, even against his will, and seek the same from God until he attains them, but also that he judge as useless or thoroughly idle any words [that are unprofitable], and that he meditate always, with both mouth and heart, upon the divine oracles; furthermore, that he not yield to anger or use clamor. For all bitterness, he says, and wrath and clamor, let it be removed from among you. He must also refrain from slandering anyone, from judging, from being puffed up, so that the Lord, seeing him thus, as it is said, as a ruler who compels himself with force, may grant him altogether that which he can do effortlessly and easily—that which he could previously perform only with force and with difficulty, owing to the indwelling corruption—to bring into action; and then all these practices of virtue become to him as if by nature; since, for the rest, the Lord ^B arriving and becoming within him according to the promise, He himself likewise in the Lord, and he himself in Him, accomplishes the commandments with great ease.

XIX. He who compels himself only toward prayer, as the discourse has previously set forth, but does not labor—nor force himself—toward humility, toward charity, toward meekness, and the [rest of the] train of other virtues, reaches only such a limit of progress; for sometimes divine grace visits him when he asks, since God, being good, lovingly grants the petitions to those who ask. But since he has not accustomed himself, nor established himself as practiced and trained in the virtues which we have mentioned, he either falls from the grace he had received, and, being puffed up with pride, collapses; or, in the ^C degree he has attained, he does not progress nor grow. For almost the seat and resting-place of the good Spirit is humility, and charity, and meekness, and the holy commandments of Christ which follow. Therefore, he who wishes, through the embrace and concurrence of all these together, to arrive at length at perfection through continuous growth, must first, as it has been said, apply force to himself, and strive to make his own heart—which is stubborn and resistant—docile and obedient to God. For he who has thus first applied force to himself, and has rendered whatever is rebellious in his soul—total, as it were, a tamed beast—submissive to command and obedient to the beck and call of right reason and holy discipline, ^D and who, with his soul now in such a state, has asked and beseeched God that He might further that which he has begun, shall obtain in full measure what he requests; for the most kindly Lord will largely grant to him those things which he has asked for—both true humility and

^A unfeigned love and gentleness, which he has also sought with great striving. Thus, having grown and been perfected in the Lord, he is shown to be worthy of the kingdom. For the humble man never falls; for where could he fall, he who is beneath all things, inasmuch as he is himself? So that, on the contrary, humility is a great exaltation and a secure dignity.

^B XX. Those who have loved God in truth have determined to serve Him, neither for the sake of the kingdom—like merchants seeking profit, or workmen looking for wages—nor yet for the sake of the punishment laid up for sinners; but rather, because they have loved Him for Himself alone, as God and their own Creator, and in the sequence of order have recognized that it is the duty of slaves to please their Master and Creator; and these use great discernment in the things that happen to them.

For there are many obstacles to pleasing God; since not only poverty and disgrace, but also riches and honor equally become temptations to the soul; and in a certain measure, that very consolation and that rest which takes hold of the soul from the gift of grace—if the one who is deemed worthy of this does not perceive it, and use it with much moderation and discernment—have much ease in becoming a temptation and a hindrance to it; for the wickedness ^C of the enemy, by pretext of this very grace, schemes to loosen the soul’s tension and to instill sluggishness and negligence. Wherefore, this grace itself seeks a soul that is cautious and discerning for its reception, so that it may both honor it and show forth worthy fruits. Therefore, it is a danger for the soul that not only afflictions, but also comforts, should become a trial; for by both, souls are tested by Him who created them, so that it may be clearly revealed who those are that do not make the receiving of profit the goal of their love for Him, but rather love Him alone, who is truly worthy of much love and honor.

For just as for the negligent man, and one who is deficient in faith, and simple in his understanding, these things become a hindrance to eternal life—namely, the painful and grievous things, such as diseases, poverty, and disgrace; and their opposites, riches, glory, and the praises of men, and furthermore the war of the evil one that strikes in secret—so, on the other hand, you will find, if you turn the matter around, that for the faithful, discerning, and noble soul, these things become rather ^D fellow-workers for the kingdom of God. For to those who love God, according to the divine Apostle, all things work together for good. It is shown, therefore, from this, that the one who truly loves God, having broken through, conquered, and transcended all things in the world that are thought to be obstacles, is wrapped only in the love of the Divine; for the divine Prophet says: "The cords of sinners have entangled me, and I have not forgotten Thy law."

^A XXI. The divine Apostle Paul, desiring to demonstrate more accurately and clearly what the perfect mystery of Christianity truly is in every soul that believes, teaches that such a soul must arrive at the experience of this through divine operation—which operation is, of course, the irradiation of supercelestial light in the revelation and power of the Spirit. This is in case anyone, erring in this matter, should think that the illumination of the Spirit is nothing other than cognitions produced by the power of the human intellect, and on account of this ignorance and sloth, should be in danger of falling short of the perfect mystery of grace. Therefore, he introduces the example of the glory of the Spirit which surrounded the face of Moses, undoubtedly to provide a clear representation of this knowledge. For he says: "But if the ministration of death, written in letters on stones, was in glory, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which is done away, how shall not the ministration of the Spirit be rather in glory? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is in glory." ^B He said "that which is done away" because that glory of light shone upon the mortal body of Moses. He adds: "Having therefore such hope, we use great plainness of speech." And moving on a little further, he shows that that immortal glory of the Spirit, now in the revelation, shines immortally and indestructibly in the immortal man who lies hidden within for those who are worthy. Therefore he says: "But we all" —that is, those generated from the Spirit through perfect faith—"with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." "With open face"—that is, of the soul; "and when one shall turn to the Lord, the vail shall be taken away. Now the Lord is that Spirit." Clearly, therefore, through these words he demonstrated that a vail of darkness had been cast over the soul, which, from the transgression of Adam, ^C had found a place to penetrate human nature. But now, through the illumination of the Spirit, this is removed from the faithful and truly worthy souls; and this was also the cause of the coming of Christ. For it pleased God that those who truly believe in Him should reach such a measure of holiness.

^D XXII. That irradiation of the Spirit, of which it has been spoken, is not merely a revelation of intellectual perceptions and an illumination of grace, as has been said, but the emission of substantial and subsistent light within the souls. For that saying: "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the illumination of the knowledge of the glory of God in"

Christ." And that: "Lighten mine eyes, lest I sleep the sleep of death"; that is to say, lest the soul, being released from the flesh, be darkened by the veil of the malice of death. Moreover, that: "Open thou mine eyes, and I shall behold wondrous things out of thy law." And that: "O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles." But also that: "Lift thou up the light of thy countenance upon us, O Lord," and the rest all conspire to one and the same purpose which I have proposed. ^B

XXIII. The light also which is said to have shone around the blessed Paul on the way, by which he was caught up even to the third heaven and became a hearer of ineffable mysteries, was not an illumination of intellectual senses and knowledge; but an irradiation of the power of the good Spirit brought about in the substance of the soul, the excess of whose splendor the eyes of the flesh could not bear, and were blinded; by which also every science is revealed, and God is made known to the worthy and beloved soul in truth.

XXIV. Every soul which, through zeal and faith, has been made worthy to put on Christ from hence, according to its power and the full assurance of grace, and been united to the supercelestial light of the incorruptible image; such a soul is now indeed instructed in the knowledge of heavenly mysteries in substance, and as they are; but in the great day of the resurrection, by that same supercelestial image of glory, its body also shall be glorified, and by the Spirit, as it is written, caught up into the heavens; and being honored with such condescension as to be conformed to the body of His glory, it shall have as an eternal and successionless kingdom, Christ Himself as a colleague and joint-heir. ^C

XXV. As much as any one has participated in the celestial brightness of the Holy Spirit through his own zeal and faith, and has adorned his soul with good works, so much the more worthily will he render his body for the glorification which is reserved for him in that day of resurrection. For what each one has stored up within now, that will proceed outwardly then; just as the generative power of fruits which lies hidden in the bosom of trees during winter, brings itself forth in the spring season; as has also been demonstrated above. Therefore, the deiform image of the Spirit, being impressed within the minds of the saints as from now, shall also render the body deiform and celestial without; but as for the profane and the sinful, the veil of the worldly spirit which wraps around their soul, and the dark and—alas!—the unsightly and deformed mind which it has made [for them], by reason of the passions, renders their body also dark and filled with all shame, and it shall be shown forth openly to all as such. ^D

XXVI. Just as after the transgression of Adam, the judgment of death having been passed upon him by the just and good judgment of God, it was first executed in his soul, which was truly dead already by reason of sin, and by the deprivation of its own intellectual senses of the heavenly

and spiritual enjoyment, and had become as it were dead; afterward, too, the death of the body occurred after nine hundred and thirty years. Thus now, through the cross and death of the Savior, God having been reconciled to the human race, restores the soul that has believed in truth, while still in the flesh, to the enjoyment of heavenly lights and mysteries, and renders its intellectual senses open once again by the divine light of grace; and afterward he shall clothe the body itself with immortal and incorruptible glory. ^B

XXVII. Those who keep themselves far from this world, and live holily according to the precepts of the virtues, yet are still overshadowed by the veil of the passions—to which misery we are all subject because of the disobedience of the protoplast, I mean the carnal mind, which the Apostle rightly calls death—these are like men traveling by night, illuminated by the light of the stars, which are the commandments of God. For as long as they are not yet perfectly freed from the darkness, they cannot look upon all things clearly. It is therefore fitting for them, by labor and faith, giving heed to virtue, to pray that Christ, the Sun of righteousness, may shine into their hearts, so that they may be able to see all things with precision: both the attack of the spiritual beasts against us, which is varied and manifold, and the secret beauties of the incorruptible world, which are ^C unspeakable in their splendor and delight—the way in which, for those who are greatly advanced in virtue and into whose hearts the intellectual light has shed its rays, all such things become manifest and perfectly clear. For "solid food," as the blessed Paul says, is for the perfect, "for those who have their senses exercised by habit to the discernment of good and evil." But the divine Peter also says, "And we have the prophetic word, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts." The multitude, however, differs in no way from those who walk by night, lacking all light and enjoying not the least splendor—that which is the Word of God, capable of illuminating their souls—so that they are almost no different from the blind. ^D Such men are entangled in material cares and tied down by the bonds of worldly business, and are neither strengthened by the fear of God nor concerned with performing any work of beneficence or virtue. For as many as live a worldly life, yet, as has been said, are illuminated by the holy commandments as if by certain stars, giving heed to faith and the fear of God; these are not entirely encompassed by darkness, and therefore they can have hope of salvation.

XXVIII. Just as the ways and methods by which riches are collected by men in this world are many and different—some by public offices, others by the negotiation of trade, and others by the labor of [manual] work, and agriculture,

and others in other ways; ^A consider that for me the same arrangement pertains to spiritual things. For some [are enriched] by different gifts, as the Apostle’s word reveals: *Having gifts according to the grace that is given to us, different.* Others [are enriched] by different justifications and virtues performed for God alone, gathering the heavenly wealth. Yet those who dig for gold are not hidden from view either; I mean those who run through longsuffering and patience, and for the time being are becoming rich in part through the sweet anticipation of good hope. Nor are those hidden who are like hirelings, being slothful and sluggish—those who devour what they receive immediately, as if eating it, and do not finish the work in their hands with patience; they walk about always naked and poor. For these, while being very ready and eager to receive grace, are fickle and easily satisfied as soon as they touch upon it, but being short-tempered and sluggish regarding toil, they are stripped of the grace they were deemed worthy of. For sloth, dullness, and a neglected resolve are always unsympathetic to grace and devoid of good works. Such a person is rejected by God and dishonored, and is known as such now, ^B and will be found so in that age to come.

[19.] ^C To the man who transgressed the commandment of God and fell from his station in Paradise, it followed that he be bound by two chains, as it were. The first is [the chain] of secular affairs and carnal pleasures—wealth, glory, friendship, wife, children, relatives, homeland, possessions, and, to sum everything up in one word, all things that are visible—from which the Word of God commands us to be released according to our own resolve. The second is an unseen [chain]; for the soul is bound by some tie of darkness by the spirits of wickedness themselves, because of which it is not possible for it either to love God, or to believe, or to use prayer as it has the desire to do. For the opposition of all things, in both the manifest and the hidden, has passed from the transgression of the first man unto us all. When, therefore, someone proves obedient to the word of God and separates himself from secular affairs, and renounces ^D all carnal pleasures, then indeed, attending upon God and keeping company with Him in leisure, he receives the power to learn that a different struggle is hidden in the depths of the heart, and another war of the thoughts. And thus remaining, and imploring the mercies of Christ, with great faith following after he has endured—nay, with the impetus of God also assisting—he is able to be delivered from those inner bonds and those partitions, and from the darkness of the spirits of wickedness, which are the operations of the hidden passions; this war, through the grace

^A of Christ and His power, we are able to finish by overcoming. But for a man, without the assistance of God, to deliver himself by his own power, until he is freed from the struggle that he has with his thoughts, is impossible; yet to resist and not to delight in them is possible.

XXX. If any man be held by the affairs of this world and its various bonds, and be carried along by the motions of disordered appetites, he will surely be far from recognizing what we have said, namely, that there is another secret struggle and another war in the hidden man. For it is enough, and indeed a matter for great rejoicing, if one has separated himself from all outward things, and has completely renounced carnal pleasures, and has begun to cleave to the Lord, and is able to understand the struggle of perturbations and the hidden war within us, which dwell inside ^B us from evil passions. For unless all things be ordered in the way we have described, no one will be able to cleave to God with all the powers of his soul and with his whole being in sincere affection. Nor will he recognize those secret assaults of appetites tending toward evil, and the bonds that are within, but he is in danger of this labor of error: that, being pierced with wounds and afflicted with diseases which he himself promotes, he may nevertheless think himself to be perfectly healthy. But to him who has despised concupiscence and glory, it is first granted to be able to recognize these things; then, by praying to Christ with faith and acquiring the weapons of the Spirit from heaven—namely, the breastplate of righteousness, the helmet of salvation, the shield of faith, and the sword of the Spirit—it becomes easy to overthrow all those opposing battle-lines.

XXXI. Innumerable are the arts of harming which our enemy possesses, in his attempt to tear us away from the love of Christ. ^C For he either sends inward afflictions upon the soul through the spirits of wickedness, or he produces obscene and impious thoughts, stirring up the memory of sins committed long ago, sometimes even striving to instill weariness and inserting suggestions of despair, that she [the soul] cannot attain salvation; so that these thoughts appear to spring from the soul itself of its own accord, and not to have been maliciously sown by an alien spirit, inasmuch as he desires to remain hidden. Therefore, he either does these things, or he inflicts bodily labors, or he contrives through various invented ways for good men to be afflicted with insults by others. But the more bitterly the wicked enemy hurls these fiery darts against us, ^D so much the more urgently does it behoove us to hold our reasons more and more suspended in hope upon God; being certainly persuaded that such things are permitted by the divine will, which looks to this one end: that the souls which love God, through so many trials and probations, may manifestly show that they love Him in truth.

XXXII. A thousand years of this age, when compared to the incorruptible world and eternity, correspond to it in roughly the same proportion as if one were to take a single grain from the entire sand of the sea. Consider this comparison as well: let it be granted to you alone to become king of the whole earth; for you alone to be master of all the treasures of the world. Let us assume also that this kingdom of yours began immediately from the first of things...

^A or at its rising, and that its conclusion would be the final consummation of the age, and the change and transformation of things as they now appear, which is expected at some time. What then? If the option were given to you to choose which of these two kingdoms you would prefer—this earthly one, which will cease at the end of the world, or that other, heavenly, true, solid, and permanent kingdom—I would certainly not believe, if you are at all wise and make an equitable and right judgment regarding your own affairs, that you would prefer the former. For what profit, says Truth, is it to a man if he gains the whole world but suffers the loss of his own soul, for which we have learned there is no exchange? Since, even compared to the whole world and any kingdom in the world, the soul by itself is much more precious, not to speak of the kingdom of the heavens. We say that the soul is more precious in this respect: because it is the only one among all things that exist that God was pleased to unite and share with the Spirit of His own nature; He did not grant this to the heaven, ^B nor to the sun, nor to the stars, nor to the sea, nor to the earth, nor to any other of the visible creatures, but to man alone, whom He also loved above His own creatures. If, therefore, these great things of the world—I mean so vast a treasure and the empire of the whole earth placed under the sole and full authority of one monarch—are by those who judge rightly in no way exchanged for the eternal kingdom, what possesses most people that they value it at the price of base and trivial things—such as some desire, small glory, moderate gain, and the like? For whatever a person loves in this world, and to whatever he is bound, he is entirely trading the kingdom of the heavens for that. And the most grievous thing is that he even considers this thing to be God, as it has been said somewhere, that by whatever a person is overcome, to that he is also enslaved (2 Pet. II, 19). Therefore, one must flee with one's whole being to the whole God, and attach oneself to Him, and crucify oneself, both soul and body, by walking through all His holy commandments.

^C XXXIII. Be it so. But do you also think it just that this corruptible glory, this fleeting kingdom, and all such things of the same kind that are passing away, should be obtained by those who desire them only after much labor and many sweats; yet do you believe, nevertheless, that the eternal fellowship of the kingdom of Christ and the attainment of those ineffable goods should be something gratis, and should come to pass for anyone who wishes it with the utmost ease, without any labor or struggle?

XXXIV. What is the plan or the reason for the coming of Christ, or what is the return and restoration of our nature to itself? For Christ restored to human nature the dignity of Adam, the first-formed, and furthermore bestowed upon it a heavenly inheritance—O truly divine and great grace of the good Spirit! Bringing it out from the prison of darkness, He also showed the way and the gate of life, through which, when one passes, and at which when one ^D knocks, it is possible to enter into the kingdom; for He says, "Ask, and it shall be gi-"

given to you; knock, and it shall be opened to you." Through this gate it is impossible for any of those who wish it not to find the freedom of his own soul, and for those to recover their own proper thoughts, and to become rich with Christ as a dweller within, and to enjoy Him as a spouse through the communion of the good Spirit. Behold the ineffable love of the Master toward the man fashioned by Him according to His own image.

RULE OF ST. MACARIUS THE ALEXANDRIAN, ABBOT OF NITRIA, FOR MONKS

I. The soldiers of Christ, therefore, should arrange their steps in such a way as to maintain the most perfect charity among themselves: loving God with all their soul, and with all their heart, and with all their strength.

II. Seeking among themselves the most perfect obedience, they should be peaceable, meek, moderate, not proud, not injurious, not whisperers, not scoffers, not verbose, not presumptuous, not self-pleasing, but pleasing to God for whom they serve Christ: not practicing blasphemy, nor saying anything except what is good; not slothful in service, prepared for prayer, perfect in humility, girded in obedience, constant in vigils, joyful in fasting.

III. Let no one deem himself more righteous than another; but let each one consider himself inferior to all others. ^C For he that exalteth himself shall be humbled; and he that humbleth himself shall be exalted.

IV. Receive the command of the senior as though for your salvation: do not perform any work with murmuring; do not use any reply against a command.

V. Do not extol yourself, or be proud if you have performed some useful work: do not rejoice in acquiring some gain, or be saddened in a loss.

VI. Let no secular intimacy draw you away; but let your whole delight dwell within your cell. Consider your cell a paradise; trust that you have your spiritual brothers as eternal parents.

VII. You should fear the head of the monastery as a master, and love him as a parent. Similarly, it is necessary for all to love the brothers, with whom you also trust to see the glory of Christ.

VIII. Do not hate laborious work, and do not follow idleness. Worn out by vigils, affected by righteous labor, coming to your bed as if walking in a half-sleep, you should believe that you are resting with Christ.

IX. And love the rule of the monastery above all things. But whoever wishes to pray more often shall find the more abundant mercy of Christ.

X. After the morning office, let the brothers have their meditation until the second hour: provided, however, that no cause has arisen whereby it is necessary that something be done in common, even with meditation omitted.

XI. After the second hour, however, let each one be prepared for his own work until the ninth hour, so that whatever has been enjoined may be performed without murmuring, as the holy Apostle says.

XII. But if anyone has murmured, or has been contentious, or has shown a will contrary to the commands in anything; being worthily corrected according to the judgment of the senior or the degree of the fault, let him persist so long as the gravity of the fault requires, or until he has humbled himself through repentance, or has been amended; so that the one corrected may never dare to fall back into the same.

XIII. If any brother, whether those who are in the oratory or those who remain in their cells, whosoever shall have consented to his error, shall be guilty.

XIV. But at the hour of prayer, when the signal has been given, if anyone is not prepared immediately, having put aside every work which he is doing, let him be excluded outside, that he may be ashamed; because nothing is to be preferred to prayer.

XV. The individual brothers shall devote their labor to God at the time when the Masses are held in the vigils, when

^A all gather, so that they do not fail. Whoever is weighed down by sleep, let him go outside: let him not occupy himself with stories, but let him return at once to the work to which he is gathered. However, in the congregation itself where it is read, let them always have their ears open to the Scriptures and observe silence.

XVI. This also must be noted, that a brother who is argued with or rebuked for any fault, should have patience and not respond to the one arguing with him, but should humble himself in all things, according to the precept of the Lord saying: For God gives grace to the humble, but resists the proud. And: He who humbles himself shall be exalted.

XVII. But whoever is corrected frequently and does not amend himself, let him be ordered to stand last in order. If he does not mend his ways even then, let him be held as a stranger, just as the Lord said: Let him be to you as a Gentile and a tax collector.

XVIII. Moreover, at the table, let no one speak except the one who presides or the one who has been asked.

XIX. Let no one exalt himself in his own skill or in [the loudness of his] voice, but let him rejoice in the Lord through humility ^B and obedience.

XX. Seek to be hospitable in all things, and do not avert your eye, nor send away a pauper empty-handed; lest by chance the Lord comes to you in the person of a guest or a pauper and sees you hesitating, and you are condemned; but show yourself cheerful to all, and act faithfully.

XXI. If you suffer injury, keep silent. Know not how to commit an injury, but be able to tolerate one that has been committed. Let not empty counsels seduce you, but rather strengthen yourself especially in Christ. Do not consider any relatives closer to you than the brothers who are with you in the cell.

XXII. If two or three brothers go out from the monastery to procure necessities, let them be such as are trusted, who are seen to have the fear of God within them, not those who seek after talkativeness or gluttony.

XXIII. Therefore, if anyone wishes to convert from the world to the monastery, let the rule be read to him upon entering, and let all the acts of the monastery be made manifest to him. If he bears all things appropriately, thus let him be worthily received by the brothers into the monastery.

XXIV. For if he wishes to bring any substance into the cell, let it be placed on the table before all the ^C brothers, just as the rule contains. Whoever has been received, let him not judge from that hour not only regarding the substance he brought, but also regarding himself. For if he previously gave something to the poor, or coming into the cell brought something for the brothers, it is still not permitted for him to have anything in his own power.

XXV. And if for any cause of scandal he wishes to leave after the third day, let him receive nothing at all, except in the clothing in which he came. But if by chance he has passed the time, no one ought to approach his inheritance. But if he wishes to press a claim, let the rule be read to him, and let him be confounded shamefully, and let him depart confused: because it had been recited even to him from whom he demands it.

XXVI. Therefore, if a brother sins for any cause, let him be suspended from prayer and constrained by fasts. But if he has prostrated himself before all the brothers and asked for pardon, let it be granted to him.

XXVII. For if he wishes to persevere in his wickedness and pride, and says: "I cannot endure it here, but I will take my habit, and where the Lord wills..."—whoever of the ^D brothers hears him say this, let him report it to the superior, and the superior to the abbot. Let the abbot sit before all the brothers and order him to be produced, and let him be cleansed with rods: and let prayer be made, and thus let him be received to communion. So that if anyone is truly not amended by doctrine, he may be cleansed by rods.

XXVIII. But if by chance any brother wishes to leave the monastery, let him receive nothing at all, except in his most-noted clothing, and let him depart as an infidel outside of communion. For the quiet and the peaceful plunder the high kingdom, and are counted as sons of the Most High, and will receive precious and splendid crowns; but the sons of darkness will go into the outer torments. Upon whom shall I rest, says the Lord, except upon the humble, and the quiet, and the one who trembles at my words?

XXIX. Those who break the fast on Wednesday and Friday are judged to be participants with the Judas who betrayed Christ.

XXX. That also must be noted, that no one should perform a craft inside the monastery, unless he whose faith has been proven, who can do what he is able to do for the benefit and necessity of the monastery.

RULE FOR MONKS OF SS. SERAPION, MACARIUS, PAPHNUTIUS, AND ANOTHER MACARIUS

CHAPTER I. Preface.

^A Having sat down together with most salutary counsel, we prayed to the Lord our God with supplication that He might distribute to us the Holy Spirit, who might instruct us how we ought to order the conduct or the rule of life of the brethren.

CHAPTER II. On the first organization of the cenobites. Serapion said.

Since the earth is full of the mercy of the Lord and the multitudes of many are tending towards the height of life, and because the vastness of the desert and the terror of various monsters do not permit the brethren to dwell individually: it seems best to obey the precepts of the Holy Spirit. Nor can our own words persevere with firmness, unless the firmness of the Scriptures strengthens our order from the one hundred and thirty-second psalm, where it says: "Behold how good and how pleasant it is for brethren to dwell together in unity." And again: "Who makes those of one mind to dwell in a house"; we now proceed to set forth for the brethren a firm rule of piety through the revelation of the Holy Spirit.

CHAPTER III. The same, On the unanimity and joy of the brethren.

We desire, therefore, that the brethren dwell in the house with joy, unanimous; but we decree, God helping, how that very unanimity or joy may be held in right order.

CHAPTER IV. The same, On the abbot, and how monks ought to obey him.

We desire, therefore, that one senior preside over all the brethren, and that no one deviate leftward from his counsel or command, but obey as the command of the Lord with all gladness; the Apostle saying to the Hebrews: "Obey your leaders, for they keep watch for you." And the Lord said: "I desire not sacrifice, but obedience." It must be considered also by those who wish to be unanimous in such a work, that through obedience Abraham was pleasing to God and was called the friend of God. Through obedience the apostles themselves merited to be witnesses to the Lord among the tribes and peoples. Our Lord Himself also, descending from the things above to the things below, says: "I have not come to do my own will, but that of Him who sent me." May obedience, therefore, strengthened by such great virtues, be held with great and eager study.

CHAPTER V. Macarius said: On how spiritual exercise should be maintained by those Fathers who preside.

Since the marks of the virtues of the brethren, as well as their dwellings and obedience, have been written down above, let us now demonstrate, God helping, how spiritual exercise should be maintained by those Fathers who preside. You Fathers who preside ought to show yourselves such as the Apostle says: "Be an example to the believers," that is, that through the quality of mystical piety and severity, you may raise the minds of the brethren from earthly things to heavenly things, as the Apostle says: "Reprove, entreat, rebuke with all patience and doctrine." And in another place he says: "What do you desire? Shall I come to you with a rod, or in a spirit of gentleness?" It must be determined by him who presides how he ought to show a feeling of piety towards each one; and how he ought to maintain discipline, not unmindful of the Lord saying: "In what measure you have measured, it shall be measured back to you."

CHAPTER VI. The same, That no one should impose a psalm while others stand in prayer without the command of the abbot.

For those standing at prayer, therefore, no one shall presume to sing a psalm without the command of the Father who presides. This order shall be maintained, that no one in the monastery presume to take precedence over the prior in standing or singing, Solomon saying: "My son, do not desire to seek the first place, nor sit down first at a banquet; lest one better than you come, and say to you: Rise, and you suffer confusion on that day." And again it is said: "Do not be wise in your own eyes, but fear." But if there lags

^A he who presides, he must first bring it to his notice, and the brothers must agree to obey according to his command.

CAPUT VII. How those who convert from the world are to be examined.

Let us show you how the examination of those who convert from the world ought to be conducted. First, the riches of this world must be cut away from such men. And if some poor man is seen to convert, he also has riches which he ought to cut away, which the Holy Spirit shows through Solomon, saying: "My soul hates a proud poor man and a lying rich man." And in another place He says: "As a wounded man is the proud." Therefore, the Father who presides ought to maintain this rule with great zeal; so that if a poor man is converted, he first ^B exposes the burden of pride: and thus, once examined, he is received. He must be imbued with humility before all things, so that every one of you, brothers, may not do his own will, which is a great and acceptable sacrifice to God; but "be ready for every good work." Whatever happens, or whatever is just, you ought to be mindful: "Patient in tribulation; constant in work. Do not provoke one another to anger. But always follow what is good." Those who are such, when they wish to be freed from the allurements of this world, approaching the monastery, let them lie for a week before the doors: let no one among the brothers join them, and always let harsh and laborious things be proposed to them. But if they persevere in knocking, let not entrance be denied them; but let the Father who presides allow such men to enter, and show them how they may follow the life of the brothers or keep the rule. But if he is rich, and has many riches in the world, and wishes to convert, he must first fulfill the will of God, and obtain that principal commandment which is said to the rich young man: "Sell all your goods, and give to the poor, and take up your cross, and follow me." Then he is to be instructed by the Father who presides, so that he may leave nothing for himself except the cross of Christ which he holds, and follow the Lord. The heights of the cross which must be held are: first, in all obedience, not to do his own will, but that of another. But if he wishes to confer some part upon the monastery, let him know in what order either he or his offering is received. And if he wishes to bring some of his servants with him into the monastery, let him know that he no longer has a servant, but a brother; so that that man may be found perfect in all things.

CAPUT VIII. How stranger guests are to be received.

When they arrive, let no one but the one to whom the care of the guest-house has been entrusted go to meet them, and give an answer to those who arrive. It is not permitted for anyone to pray or to offer peace, unless he is first seen by the Father who presides; and with the prayer finished, let the office of peace follow in its order. Nor shall it be permitted for any brother to converse with a newcomer; let no one have the care of questioning whence he came, what he came for, or when he is to depart, except only the Father who presides, or those whom he himself has ordered. But when brothers arrive at the hour of refreshment, it shall not be permitted for a stranger brother to eat with the brothers, unless with the Father who presides, so that he may be edified. It shall be permitted for no one to speak with him; nor is anyone's conversation to be heard, except the divine one which is brought forth from the page, and that of the Father who presides, or of those whom he has ordered to speak, so that it may concern something of God.

CAPUT IX. How the order of fasts is to be kept. Paphnutius said:

Great and useful things have been said for the salvation of the soul, brothers: nor must this be left unsaid, how the order of fasts is to be kept. No other testimony is suitable to this firmness, sweetest brothers, than that which says: "But Peter and John were going up to the temple about the ninth hour of prayer." Therefore this order ought to be kept, brothers, that on no day are the brothers in the monastery to be fed except at the ninth hour, except on the Lord's day and Pentecost. On the Lord's day, however, let them do nothing else but be free for God, lest for any reason they wish to excuse themselves or others. Yet I contest, brothers, that no work be found on that holy day, unless that day be spent only in hymns and psalms and spiritual canticles.

CAPUT X. How the brothers ought to work.

The same also we command. Let the brothers therefore keep this order. From the first hour until the third hour, let the brothers be free for God; but from the third until the ninth, whatever has been commanded by the Father, let them do without any murmuring. They ought to remember, those to whom it is commanded, the saying of the Apostle: "Do all things without murmuring." They ought to fear that terrible saying: "Do not murmur, as some of them murmured, and perished by the destroyer." Also, the Father who presides ought to hold the work

that is to be done, giving instructions to one so that the rest of the brothers, to whom it has been entrusted, may obey his command without complaint.

Chapter XI. How the infirmity or the susceptibility of the body should be perceived by the Father who presides.

If any of the brothers, on account of fasting or the works of his hands, which the Apostle commanded (saying): ^A *Working with our hands, that we might not burden any of you*; if such a one has been besieged by infirmity, it must be provided by the one who presides how that same infirmity may be sustained. But if such a brother is infirm in spirit, it behooves him to work more frequently, considering the Apostle, how he subjects his body to servitude. This, however, must be observed: that in nothing may he do his own will.

Chapter XII. How brothers should anticipate one another in mutual duties.

If the congregation is large, the Father who presides ought to arrange weekly servers and the order of duty by which they succeed one another in ministering; and he must decide how he who holds the cellar of the brothers ought to be. Such a one must be chosen only if he is able to master the promptings of his gullet in all things, and to govern the sustenance for his brothers in an evangelical manner: for he should fear the sentence of Judas, who was a thief from the beginning. He who is deputed to this office must be eager to hear: *For he who has ministered well, acquires a good degree;* and works the gain of his own soul. The brothers must also know that whatever is handled in the monastery—whether in vessels or in iron tools or all other things—is sanctified. If any of the brothers treats anything negligently, let him know that he has a share with that king who drank with his concubines from the sanctified vessels of the house of God, and what sort of vengeance he merited. These precepts are to be kept and must be recited daily in the ears of the brothers, so that they may not be condemned in their sins.

Chapter XIII. How monasteries ^B may maintain firm peace among themselves.

Another Macarius said: Since the truth testifies, which says: *In the mouth of two or three witnesses every word shall stand*, the rule of piety must therefore be confirmed; nor should it be passed over in silence how monasteries may maintain firm peace among themselves. It shall not be permitted for a brother to be received from another monastery without the will of the Father who presides there, nor even for him to be seen, with the Apostle saying: *For he who has made void his first faith is worse than an infidel.* But if he has prayed to the Father who presides that he may enter another monastery, let him be commended by him to the one who presides where he desires to be; and thus let him be received. For without the will of him who ought to preside in the Father's monastery, a brother shall by no means be received elsewhere. But if he presumes to do such things, let him know that he must come to a hearing before a synod of bishops or in the assembly of his brothers; and then he shall step back as his junior until he asks pardon from the one to whom he did the injury, so that the Fathers are not despised through his own vice. That monk, however, should know that he has as many superiors as he finds brothers in the other monastery. Nor should attention be paid to who he was before, but it must be proven what sort of a person he has begun to be. But if the one received ^C appears to have anything, whether in belongings or in books, it shall not be allowed for him to possess it further, so that he may be able to be perfect, which he could not be elsewhere. But if there is any conference on the Scriptures while the brothers are sitting, and if such knowledge comes from these, it shall not be allowed for him to say anything unless he has been commanded by the Father.

Chapter XIV. The same: How guest clerics are to be received in a monastery.

(They are to be received) with all reverence as ministers of the altar: it shall not be permitted for any but them to complete the prayer, whether he is a doorkeeper or a minister of the temple of God. But if he has fallen by any chance and is proven to be in the crime mentioned, let it not be permitted for him to complete (the prayer) before the Father who presides, or the second-in-command. No cleric shall be permitted to dwell in the monastery except only he whom the lapse of sin has led to humility, and who is wounded; so that he may be healed in the monastery by the medicine of humility. Let it suffice for you, brothers, that these things be held and kept, and you shall be irreprehensible among the people of God.

Chapter XV. How the faults of individuals may be amended.

Nor should this be left unsaid, how the faults of individuals may be amended: excommunication shall be according to the quality of the fault. Therefore, let this order be maintained. If any of the brothers has let an idle word slip out, lest he be guilty of ^D a council, we command him to be separated from the congregation of the brothers for three days.

^A If, however, anyone is caught in laughter or in buffoonery of speech, as the Apostle says, which is not pertinent to the matter, we command that such a person be restrained for the space of two weeks in the name of the Lord with every scourge of humility, the Apostle saying: If any brother is called irascible, or proud, or a reviler, mark him. And: Do not hate him as an enemy, but correct him as a brother. And in another place: If any brother has been caught in any fault, you who are spiritual, instruct such a one, and correct the brother; so that through the frequency of humility he may persevere in the congregation not as reprobate, but as approved.

CAP. XVI. That judgment should be made equally, without respect of persons.

We command you who preside over this office before all else, that persons be not accepted by you, but that all be loved with equal affection, and that all be healed through correction: because equality pleases God, the Prophet saying: If you truly speak justice, judge rightly, O ye sons of men. Nor do we wish it to be hidden from you that he who does not correct the erring should know that he will render an account for him. Be faithful and good teachers to all: correct the restless, support the weak, be patient toward all; and as many as you have gained, for so many you shall receive a reward, in the name of the Father and of the Son and of the Holy Spirit.

ANOTHER RULE FOR MONKS

PREFACE

When we were gathered together in the name of our Lord Jesus Christ, according to the tradition of holy men, the Fathers, it seemed good to us to write down or order a rule which should be kept in the monastery for the progress of the brothers; so that neither we might labor, nor the holy superior who is established in that place suffer any doubt: that all, being of one mind, as it is written, and thinking one thing, honoring one another, may keep those things which have been ordained by the Lord with constant observance.

CAP. I. — On the unanimity of charity, and on loving and obeying the abbot.

Before all else, having charity, humility, patience, meekness, and the other things which the holy Apostle teaches; so that no one may claim anything as his own, but, as it is written in the Acts of the Apostles, they have all things in common. But he who is set as superior ought to fear, love, and obey the judgment of God and the ordination of the priest in all things according to truth: because if anyone thinks he is despising him, he is despising God, as it is written: He who hears you, hears me: and he who despises you, despises me: and he who despises me, despises him who sent me. So that without his will no brother may do anything, nor receive anything from anyone, nor give, nor go anywhere at all without a word.

CAP. II. — That they should not destroy themselves with idle tales, and that one should not speak in the assembly unless he is asked.

Observing also this, that they do not destroy one another with idle tales, but that each one may meditate on his own work ^B and keep it, and hold his thoughts before God. In the assembly of all, let no junior speak unless he is asked. Otherwise, if anyone wishes to receive consolation or to hear a word, let him seek a secret and opportune time.

CAP. III. — That one should show the arriving traveler nothing more than a humble greeting and peace.

To an arriving traveler let one show nothing more than peace; let him not have a care whence he came, for whom he came, or when he is about to depart, nor should he join himself in tales with him.

CAP. IV. — That one should not have the faculty of singing or speaking in the presence of a senior.

This also must be observed, that in the presence of any senior, or one preceding in the order of singing, the one who follows should not have the faculty of speaking or presuming anything, except only for him who, as has been said, is seen to precede in order. This will have to be observed before all things unto the end, in prayer, or in work, or in giving a response. If, however, he is simpler, or hindered in speech, and has given place, only then let the one who follows speak. Yet let all things be done in charity, not through contention or any presumption.

CAP. V. — On the course of prayer, and the hours of working, and on the correction of delinquents.

The course of prayers or psalms, as has been ordained for a long time, shall be observed beyond this time of meditating and working. Let the brothers have their meditation in such a way that they read until the second hour; if, however, no cause has arisen whereby it may be necessary for something to be done in common even with the meditation omitted. But after the second hour, let each one [proceed] to ^{C D}

^A his work, being ready; and until the ninth hour, whatever has been enjoined, let him perform without murmuring or hesitation, just as the holy Apostle teaches. If anyone, however, has murmured, or has proved contentious, or by opposing in anything has acted contrary to the will of the precepts, let him be worthily corrected and abstain for as long as the quality of the fault shall have demanded, or until he has humbled himself by repenting and made amends. But having been corrected, let him not dare to depart anywhere. If indeed one of the brothers, whether they are in the oratory or in the cells, has consented to his error, he shall be culpable and most worthy of excommunication.

^B CAP. VI. — Concerning those who arrive late for the work of God. At the hour of prayer, when the signal is given, if anyone has not immediately dropped every work he is doing (because nothing is to be preferred to prayer) and been ready, let him be excluded outside to be put to shame. Individual brothers shall take pains so that at the time when the Masses are held, whether by day or by night, when one must stand for a longer time for prayer, they do not fail or withdraw outside superfluously; because it is written in the Gospel: "It is necessary, however, always to pray, and not to faint," and in another place: "Do not be hindered from praying always." If anyone, however, through necessity, but rather through failure, has thought to proceed, let him realize that he is to be judged culpable when he is caught, because through his own negligence he sends others into vice. In vigils, it is to be observed that whenever all assemble, whoever is weighed down by sleep and goes outside must not occupy himself with tales, but immediately return to the work for which the assembly is called. In the congregation itself, however, where reading takes place, all must always keep their ear to the Scriptures, and observe silence.

CAP. VII. — That a brother who is rebuked for any fault should have patience; and that no one should speak at table. It was also necessary to add that a brother who is rebuked or reproved for any fault should have patience and not answer the one rebuking; but he should humble himself in all things according to the precept of the Lord saying: "For God gives grace to the humble, but resists the proud." And, "He who humbles himself shall be exalted." But whoever, having been corrected often, has not amended himself, let him be ordered to stand last in the order; just as the Lord said: "Let him be to you as a heathen and a publican." But at table specifically, no one shall speak, except the one who presides, or the one who has been interrogated.

THIRD REGULA FOR MONKS

CAPUT I. — Concerning those who are converted. When we had assembled in the name of the Lord together with our brothers, it first pleased us that the rule and institutions of the Fathers should be read in order: which having been read, it pleased us that if anyone from the world should wish to be converted in the monastery, the rule should be read to him upon entering, and all proceedings of the monastery should be laid open to him. And if he has accepted all things suitably, thus let him be worthily received by the brothers into a cell: then if he should wish to bring any substance into the cell, let it be placed at table before all the brothers, as the rule contains. But if he has been received, he will judge no longer from that hour not only regarding the substance which he brought in, but also not even regarding himself.

CAP. II. — That the abbot should claim nothing for himself as his own. To the abbot, indeed, it shall be allowed to claim nothing for himself as his own, since all things, by the grace of God, remain in His power. But if anyone, just as is forbidden to juniors in the rule, has presumed to retain for himself anything by succession of parents, or through any gift, and has not placed all things in common, let him be rebuked by the brothers. If he persists in the transgression, let it be reported to the bishop's notice: and if, having been corrected by the bishop, he has not amended himself even so, let him be deposed.

^C CAP. III. — Concerning the garments of monks. The abbot must dispose the garments necessary for the brothers in such a way that they are becoming to monks; not dyed with diverse colors, except for hoods which are procured, if they are black, we judge that they should use those.

CAP. IV. — That no woman should approach the monastery or the field of the monks. We judge it right to prohibit, for the sake of preserving life or avoiding the snares of the devil, the familiarity of women—as much those of kin as outsiders—from all the monasteries or lands of the monks; or the frequenting by monks of monasteries of maidens, just as the rule teaches. Nor should any woman dare to enter the inner atrium of the monastery. But if with the counsel or will of the abbot some woman has entered the monastery or the cells of the monks, the abbot rightly forfeits both the name of abbot and recognizes himself to be lower than all the presbyters: ^D because such a one ought to be set over a holy flock who takes care to offer them immaculate to God; he should not hasten to associate them with the devil through any familiarities.

CAP. V. — Concerning the reading and working of monks. When the morning prayer has been said, the brothers shall be free for reading until

at the second hour: provided, however, that no cause has arisen whereby it is necessary that, even with the reading omitted, something be done in common. After the second hour, let each one be ready for his work until the ninth hour; [and] what has been enjoined, he shall perform without murmuring.

CAP. VI. — Concerning those who come late to the work of God.

At the true hour of prayer, when the signal is given, he who is not immediately ready, having set aside every work which he is doing (because nothing is to be preferred to prayer), shall be rebuked by the abbot or the provost; and unless he petitions for pardon prostrate, he shall be excommunicated.

CAP. VII. — Concerning silence at table.

Let no one, however, speak at table, especially, except him who presides or whoever has been asked a question.

CAP. VIII. — That two or three be sent to seek necessary things.

To seek necessary things in the cell, let two or three brothers go out; and thus let those be sent to whom credit is given, not those who follow verbosity or gluttony.

CAP. IX. — That they go out nowhere without the order of the superior.

If anyone, however, without the knowledge of the abbot or the provost, having entered any place whatsoever, has associated himself with gluttony or drunkenness; or if, sent nearby, because of his own levity or gluttony he has not immediately returned to the cell once the necessity was dispatched; when he has been detected in this transgression, as the canons teach, he shall either be separated from communion for thirty days or be amended by being beaten with rods.

CAP. X. — Concerning those who wish to leave the monastery.

But if by chance any brother should wish to leave the cell for any cause of scandal, he shall be clothed in nothing at all except a most humble ^A garment, and as an unbeliever he shall depart outside of communion.

CAP. XI. — That the abbot should take his meal with the brothers at all times.

We also decree this, that abbots should take their meals with the brothers at all times: because at that time, when they ought either to rebuke the brothers for negligence or to imbue them with spiritual discourse, they ought not to remove themselves without certain necessity.

CAP. XII. — That no monk placed in infirmity should be committed to the care of his parents.

We have also specially decreed this for the sake of guarding one's reputation: that no monk, placed in infirmity, should be committed to the care of his parents having left the monastery; because we judge that he is more defiled by the sight or hearing of secular spectacles ^B than he can be purged from sickness.

CAP. XIII. — Concerning those who commit theft.

If any monk, however, has committed theft, which can rather be called sacrilege, we have decided to ordain [it] thus: that a junior, beaten with rods, may never receive the office of the clergy as being guilty of such a great crime; but if he has already been a cleric [and] has been caught in this transgression, let him be deprived of the dignity of the name itself: for whom it may suffice for the levity of his act, once the satisfaction of penance has been fulfilled, [to receive] communion.

CAP. XIV. — That no one should receive a monk of another monastery without the permission of the abbot.

Let no abbot presume to receive or retain a monk migrating to another monastery ^C unless by the permission or will of his own abbot. But if his abbot has allowed him to pass over to another monastery—not for the levity of his act, but because he is tending toward a stricter rule—we do not by any reasoning permit that he should thereafter presume to set upon [the former monastery] under any pretext. Truly, if anyone after this most diligent sanction should presume not to observe what is comprised above, let him know that he will be guilty by the judgment of God and of the brotherhood alike.

THE ORIENTAL RULE

COLLECTED FROM THE RULES OF THE ORIENTAL FATHERS BY VIGILIUS THE DEACON

I. That the seniors may not labor in vain in governing the brothers, nor the discipline of the juniors falter—which ought to be established and firm through the conduct of the abbot—the abbot must be irreproachable, severe, patient, fasting, pious, and humble, so that he may fulfill the place of teacher and father, offering himself as a pattern of good works. Toward his ordering all the brothers should look, doing nothing without his counsel and authority. He, bearing the necessities of the monastery, shall judge freely concerning all things that are in the monastery; accepting no man’s person, nor showing favor to any, but judging each one in truth according to the merits of his daily conduct, he shall admonish, exhort, chastise, and condemn; or he shall receive those coming to the monastery, ^B if it seems useful; or cast them out, if necessity shall have required, those who dwell wickedly, lest the brothers suffer from his intemperance. These things shall be observed by the senior of the monastery who is set over the brothers, referring everything to the abbot, or especially those things which he cannot resolve by himself.

II. In the monastery let there be two seniors, to whom, whether the abbot be present or absent, the discipline of all the brothers and every care of the monastery shall pertain, alternating their duties by days and dividing between themselves the burden and necessity of the monastery. One of these, in his own time, shall always be present in the monastery to provide solace for the abbot or service to the arriving brothers, and to proceed where common necessity shall have required, and to apply diligence regarding all things that pertain to the daily custody and conduct of the monastery: so that whatever ought to be done for the service and use of the monastery, they may do without negligence and complaint. The other shall be with the brothers, ^C going out with them in his own time to all works and every necessity, seeing to it that they do nothing against discipline. He, observing all the actions of individuals, if he sees anything done against reason, shall either amend it himself or report it to the abbot.

III. But he who, according to the order of discipline and the ordinance of the abbot, by the counsel and will of all the brothers is set over the brothers, shall recall to himself all care regarding the discipline of the brothers and the diligence of the monastery, having the power, when the abbot is absent, to do all things which the abbot does when present. He, moreover, shall observe patience, gentleness, humility, charity, and equity, without the acceptance of persons, acting in such a way that he neither generates weariness for the abbot, ^D nor that the brothers suffer from his intemperance.

IV. Let no one accept any item entrusted even by a brother germane; let no one have anything in his cell without the commander’s order, not even the vilest fruit, or other things of this sort.

V. But let the working brothers speak of nothing secular; but either meditate upon those things which are holy, or at least be silent.

VI. But he who cooks, before the brothers refresh themselves, shall taste nothing.

VII. Let no one have anything in his cell or in his house except those things which are commanded by the common law of the monastery.

VIII. And when they have set themselves to sleep, let not one speak to another. Let no one dare to enter another’s cell unless he first knocks at the door.

IX. He shall not dare to exchange with another those things which he has received from the commander. Nor shall he accept better and give worse; or, on the contrary, give better and accept worse. Let no one accept anything from another unless the commander has ordered it.

X. Let no one sleep with his cell closed; nor have a private chamber that can be locked, unless perhaps the Father of the monastery has granted it because of someone’s age or infirmity.

XI. Let no one untie a cord from the ground without the Father’s order. Whoever finds anything of the brothers’ in the monastery, let him hang it up, so that he who recognizes it may take it.

XII. For the assembly and for chanting, let no one find an excuse by which he says he is occupied, so that he cannot go. And if he be in the monastery, or in the field, or on a journey, or in any ministry, he shall not miss the time for praying and chanting.

XIII. He who is a minister shall have a care that no work is lost in the monastery. In whatever craft is practiced by the brothers, if anything is lost and has been dissipated through negligence, let the minister of works be rebuked by the Father; and let him, in turn, rebuke the other who lost the work, at least according to the will—

^A and the foreknowledge of the superior, without which no one shall have the power to rebuke a brother.

XIV. If any one of the brethren be found acting through contention, or contradicting the command of a superior, he shall be rebuked according to the measure of his sin.

XV. Whoever is caught lying, or having hatred for anyone, or being disobedient, or given more to jesting than is honorable, or being idle, or speaking harshly, or having a habit of slandering the brethren or those who are outside; and generally whatever is contrary to the rule of the Scriptures and the discipline of the monastery, if the Father of the monastery hears of it, he shall exact a penalty according to the measure and the deed of the sin.

250 XVI. If all the brethren perceive the superior to be too negligent, or rebuking the brethren harshly, and exceeding the measure of the monastery, let them report this to the Father, and let him be rebuked by him. The superior himself shall do nothing unless the Father has commanded it; especially in a new matter. What descends from custom, he shall observe the rule of the monastery.

XVII. The superior, however, shall not get drunk, nor sit in the lower places. Let him not break the bonds which God established in heaven, that they might be observed on earth. Let him not feast on the day of the Lord Savior; let him govern his flesh, according to the measure of the saints. Let him not be found in lofty beds, imitating the custom ^B of the Gentiles. Let him not be of double faith. Let him not follow the thoughts of his own heart, but the law of God. Let him not resist the higher powers with a swollen spirit. Let him not fume, nor snarl in anger at those who are lower, nor shift the boundaries of the rule. Let him not be fraudulent, nor harbor deceit in his thoughts; nor neglect the sin of his own soul; nor be overcome by the luxury of the flesh. Let him not walk negligently. Let him not utter an idle word. Let him not place a stumbling block before the feet of the blind. Let him not teach his own will to his soul. Let him not be loosened by the laughter and joking of fools. Let him not be captivated by those who speak foolish and sweet things. Let him not be overcome by gifts. Let him not be led by the speech of children. Let him not fail in tribulation. Let him not fear death, but God: let him not be a prevaricator on account of ^C imminent fear. Let him not abandon the true light for the sake of meager food. Let him not waver or fluctuate in his works. Let him not shift his judgment, but be firm and of solid decree; just, considering all things; judging in truth without the desire for glory; manifest to God and to men, and far from fraud. Neither should he be ignorant of the conversation of his own ones, nor be blind to their knowledge. Let him harm no one through pride; nor follow the lusts of the eyes. Let him never pass over the truth: let him hate injustice. Let him never judge according to the person for the sake of gifts, nor condemn an innocent soul through pride. Let him not laugh among children: let him not desert the truth, separated by fear. Let him not despise those who are in need of mercy. Let him not desert justice on account of weariness; lest he lose his soul on account of his own shame: let him not look upon the delicacies ^D of a more expensive table: nor desire fine garments; nor neglect himself, but always judge his own thoughts. Let him not be inebriated with wine; but let him have truth joined to humility. When he judges, let him follow the precepts of the elders and the law of God, which has been preached in the whole world.

XVIII. If any one of the brethren is caught laughing and playing freely with children, and having friendships of an infirm age, let him be warned a third time to withdraw from their familiarity, and be mindful of honesty and the fear of God: if he does not cease, let him be corrected as he is worthy of the most severe correction.

XIX. Those who contemn the precepts of the elders and the rules of the monastery which are established by the precept of God, and hold in low regard the councils of the seniors, shall be corrected according to the established order, until they are corrected.

XX. The elders who are sent outside with the brethren, as long as they are there, shall have the right of superiors, and all things shall be governed by their arbitration. They shall teach the brethren on the appointed days; and if by chance any dissension arises among them, the elders themselves shall hear it, and shall judge the cause, and shall rebuke the one worthy of the fault; so that at their command they may immediately reconcile peace with a full heart.

XXI. If any brother has sadness against his superior, or the superior himself has any complaint against a brother; brethren of proven conversation and faith ought to hear them, and shall judge between them. If, however, the Father of the monastery is absent or has gone somewhere, they shall first wait for him: but if they see that he is delayed outside for a long time, then they shall hear the case between the superior and the brother; lest by a long-suspended judgment a greater sadness arise; so that he who is superior, and he who is subject, and those who hear, may do all things according to the fear of God, and not give in anything an occasion for discord.

XXII. No one shall be sent outside for any business alone. Those who are sent shall not walk singly, but in twos or threes, so that while they guard and console one another, their seniors may be secure about their honest conversation, and they themselves may not be in danger. Observing this, however, that they do not destroy one another with empty stories, nor give place to the negligence of destruction; but let each one be attentive to his own act, as the time shall be.

XXIII. When, however, they have returned to the monastery, if they see before the gate anyone seeking any of his relatives, of those who are staying in the monastery, they shall not be able to go to him, and announce, or call him out. And altogether whatever they have done outside, they must not presume to recount in the monastery.

XXIV. Everyone shall have the power of reading until the third hour: if, however, there is no cause by which it is necessary for something to be done. After the third hour, however, if there are things appointed, just as it is written,

he shall be the custodian of the door, reporting everything, as it is written above, and announcing it to the seniors. Let him who has not guarded the intercessor through pride, or negligence, or sloth, know that he is to be judged guilty when he has been caught in this error; because through his error he sends others into vice.

XXV. The cellarer should have this care: that he be studious of abstinence and sobriety, guarding diligently and faithfully that which is brought into the monastery for the expenses of the brethren; receiving nothing and handing nothing over without the authority or counsel of the seniors. He should also guard all the utensils that are in the monastery, that is, clothing, vessels, tools, and whatever is necessary for daily uses; and when he brings forth any item, if it is necessary, he shall receive it back again for safekeeping from the person to whom he entrusted it for use. Regarding the food of the brethren, he shall bring it forth and hand it over to the week-servers; he shall provide the necessities for cooking the food according to the custom of daily expense, neither profusely nor greedily, ^A lest by his fault the substance of the monastery be burdened, or the brethren suffer injury. But also, considering the necessity of the infirm brethren and their labor, he shall refuse nothing that the sick desire from those things he has, as much as is necessary for them. He shall prepare meals for the various brothers arriving. This shall be the care of the kitchen custodian, always recurring to the counsel of the seniors, and asking concerning all things, or especially about those which he could not fulfill by his own understanding.

XXVI. The care of the doorkeeper shall be that he receives all who arrive within the gates; giving them an honest answer with humility and reverence, and immediately announcing to either the abbot or the seniors who has come and what he has requested. And let no stranger suffer injury; nor shall he have the necessity and opportunity of speaking with any of the brothers without the awareness of the abbot or the presence of the seniors. But if anything has been sent or entrusted to any of the brothers, nothing shall reach him before it is told to the abbot or the seniors. Before all things, the monastery doorkeeper shall observe this: that he permits no one among the brothers to go out beyond the gate.

XXVII. If anyone should come to the door wishing to renounce the world, and to be joined to the number of the brothers, he shall not have the liberty of entering; but first it shall be reported to the Father of the monastery, and he shall remain a few days outside before the gate, and he shall be taught the Lord's Prayer, and the psalms, as many as he can learn; and he shall diligently give proof of himself, lest perhaps he has done some evil, so that he has departed ^B in a moment of fear, or is under some authority; and whether he is able to renounce his parents, and to disdain his own wealth. If they see him apt for everything, then he shall be taught also the other disciplines of the monastery; which things he ought to do, and to whom he ought to serve, whether in the gathering of all the brothers, or in the house to which he is to be assigned, or in the order of eating: so that, instructed and perfected in every good work, he may be joined to the brothers. Let this be observed ^C as the custodian of the door reports everything, as it is written above, and announcing to the seniors.

XXVIII. Let those on weekly duty be always prepared for preparing food, or for trimming the lamps, or for performing cleaning, and those things which pertain to the service and uses of the monastery. No other necessity shall occupy them, but they shall expend their effort in this, that they may usefully and diligently fulfill the task undertaken. And if by chance they are ignorant of any of the things they ought to do, let them always ask their seniors without dissimulation.

XXIX. Therefore, those to whom discipline, or utility, or opinion, or the service of the monastery is entrusted, shall faithfully guard and fulfill the offices enjoined to them. For it is not fitting that those who are set over the correction of errors ^D should err themselves. And if they have passed over any of these things which are contained in the rule, either through pride, or negligence, or sloth, and through them destruction begins where edification ought to grow, they shall be subject to all the condemnations which the rule contains.

XXX. Among all the brethren this shall be observed, that being obedient to their seniors, and deferring to one another, they shall have patience, moderation, humility, charity, peace without pretense and lying, and cursing, and verbosity, and the habit of swearing: so that no one may claim anything as his own, nor anyone usurp anything particularly; but let them have all things in common.

XXXI. Without the word and authority of the seniors, let no brother do anything: neither take anything, nor give; nor depart anywhere at all.

XXXII. But when a fault has been found, let him who is found guilty be rebuked by the abbot more secretly. But if this does not suffice for amendment, let him be rebuked by a few seniors. But if he has not even so amended, let him be excommunicated; and let him not eat anything. And if not even this has profited him, in whatever place he may be, let him be placed last among all in the order of psalmody. But if he persists in perversity, even the faculty of psalmody shall be taken from him. If even this confusion does not move him, let him be abstained from the assembly of the brothers; so that he is present neither at the table nor at the Mass, nor shall any brother among the juniors converse with him. He shall be abstained from, however, for as long as the quality of the fault shall demand, according to the judgment of the abbot and the seniors; or [until] he humbles himself from the heart, repenting for the fault, and asks for pardon for his error from all who are present. But if he has sinned against a brother, let him also ask for pardon from that brother to whom he did the injury.

XXXIII. If anyone has consented to his error, and according to his hardness has given counsel more that he might humble himself more slowly, let him know that when he has been caught in this error, he is to be judged guilty in a similar manner.

XXXIV. This also had to be added: that a brother who

is argued with or scolded for any fault should have patience, and should not answer the one arguing with him, but should humble himself in all things and amend.

XXXV. But if someone is so hardened and so alien to the fear of the Lord that he does not amend after so many castigations and so many remissions, let him be cast out of the monastery and regarded as a stranger, lest others be put in peril by his vice.

XXXVI. And if anyone has spoken or laughed while eating, let him be scolded and perform penance.

XXXVII. If anyone arrives late to eat without the instruction of a superior, let him similarly perform penance, or return to his cell fasting.

XXXVIII. If anything necessary is needed at the table, no one shall dare to speak, but shall give a sign of sound to those serving. The servers, indeed, shall eat nothing else except what has been prepared in common for the brothers, nor shall they dare to prepare different foods for themselves.

XXXIX. No one shall give more to another than another has received: but if weakness is alleged, the steward of the house shall go to the ministers of the sick and shall receive from them what is necessary.

XL. When some arrive at the door of the monastery, if they are clerics or monks, they shall be received with greater honor and they shall wash their feet, according to the precept of the Gospel, and they shall be offered all things that are suitable for the use of monks.

XLI. If anyone arrives at the door of the monastery saying that he wishes to see his brother or relative, the porter shall report to the abbot, and with his permission he shall take a companion whose trustworthiness has been proven; and thus he shall be sent to see his brother or relative.

XLII. If the relative of anyone should die, he shall not have permission to follow the funeral, unless the Father of the monastery has commanded it.

XLIII. Let no one take vegetables from the garden unless he has received them from the gardener.

XLIV. Let no one speak to another in the darkness; let no one sleep with another on a *psiathos*; let no one hold the hand of another; but whether he stands, or walks, or sits, let him be distant from the other by one cubit.

XLV. If anyone has taken an item that is not his, it shall be placed upon his shoulders; and thus let him perform penance publicly in the gathering.

XLVI. If a superior has judged unjustly, he shall be condemned by others for the injustice.

XLVII. Whoever consents to sins and defends another who is delinquent shall be cursed before God and men, and shall be corrected with the most severe rebuke.