The Great Letter (to Symeon of Mesopotamia) [Homily 51]

^A If, therefore, we confess that this operation is not natural, but [proceeds] from the opposing powers, we shall be able, having taken up the armor of Christ against them, to resist their wiles, since the Savior gives us the power to tread upon serpents and scorpions and upon all the power of the enemy (2); so that we may dare to say while we are in the flesh: "If I have looked upon iniquity in my heart, let not the Lord hear" (3); and: "I have run and directed my path without iniquity" (4), that is, without any carnal affection, I easily enter upon the path of celestial citizenship, pursuing toward the goal for the prize of the upward call (5). For, having been alienated from every [carnal] affection, we shall dare to say: "Not only have I kept the faith, but I have also finished the course" (6). For it is necessary not only to believe in Christ, but also to suffer with Him, according to that which was said: "For it has been granted to you not only to believe in Christ, but also to suffer for Him" (7). For only to believe in God is the mark of those who mind earthly things, not to mention the unclean spirits who say: "We know who You are, the Son of God" (8). For both parties are enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things (9). Do you see that not only the apostate powers are enemies of the cross, but also those who mind earthly things? But to suffer with Christ and to be glorified together is the portion only of those who have crucified themselves to the things of this world, and who bear the stigmata of the Lord in their own bodies (10). ^C For those who have learned to philosophize rightly, and who are redeeming their souls from the defilements of wickedness, must know accurately the goal of philosophy, so that, having learned the labor of the path and the finish of the course, they all may cast away arrogance and pride in their own achievements, and, having denied their own soul along with their life according to the commandment of Scripture (11), may look toward one wealth, which God has set as a prize for those who love Christ, calling to it all those who willingly undertake the struggle to receive it; for whom the cross of Christ suffices as viaticum for such a journey, which they must bear with gladness and hope, and follow the Savior God, making His dispensation the law and way of life. Just as the Apostle himself said: "Be imitators of me, as I also am of Christ" (12). And again: "Through patience we run the race that is set before us, fixing our eyes on the author and perfecter of faith, Jesus, who instead of the joy set before Him endured the cross, ^D

^A and has sat down at the right hand of the throne of God. For there is fear, lest being puffed up by the gifts of the Spirit, and taking the successful achievement of some virtue as a pretext for thinking highly of ourselves and glorifying ourselves before we have reached the end of the things hoped for, we may fall from our impulse, rendering the labor already performed useless to ourselves through arrogance, and appearing unworthy of the perfection to which the grace of the Spirit has drawn us. Therefore, we must never relax the intensity of our labor, nor withdraw from the struggles set before us, nor keep any zeal for what is behind, if anything has been achieved; but rather we must forget those things, and according to the Apostle, stretch ourselves toward what lies ahead, and bruise our hearts with the cares of our labors, having an insatiable desire for righteousness, for which alone those who seek to arrive at perfection must hunger and thirst. ^B We must become humble and very fearful, as being still far from the things promised and removed at a great distance from the perfect love of Christ. For he who loves that [love], and looks toward the upward calling, does not stand puffed up by the successes attained, whether he is fasting, or keeping vigil, or studying any other virtue; but, being full of divine desire and looking intently at Him who calls, he considers everything he struggles for as small in view of attaining that [goal] and [receiving] those rewards. He contends until the end of this life, joining labors to labors and virtues to virtues, until he renders himself precious to God through his works, not having it in his conscience to think himself worthy of what he has rendered to God. For this is the greatest achievement of philosophy: to be great in works but to be abased in heart, and to condemn one’s life, casting down one’s own opinion through the fear of God, so that one may partake of the promise, as if by believing one had reached out for it, not as if by working one had earned it as a wage. For since the gifts are great, labors worthy of them cannot be found; but there is need of great faith and hope, in order that they may be compensated by these, not by labors: for the substance of faith is poverty of spirit ^C and an immeasurable love toward God.

Everything concerning the hope of the goal for those who have chosen to live philosophically, I think, has been sufficiently said. It is necessary, therefore, to add to what has been said, how such men ought to be with one another, what kind of labors they should love, and how they ought to run together until they arrive at the city above. ^D

It is necessary, therefore, for him who purely despises the splendors of this life, and denies his kinsmen, and denies all earthly glory, and looks to the heavenly honor, and is spiritually joined to his brothers in God, to deny his own soul along with his life. And the denial of the soul is never to seek one’s own will, but rather to subject one’s own will and to do the will of Him who stands over us, of the Word of God,"

^A and to use Him as a good helmsman, guiding the congregation of the brothers with concord toward the harbor of the will of God. You must not possess or call anything your own outside of what is common, except for the mantle with which the body is covered. For if he has none of these things, but is stripped of the concern for his own private life, he will be a minister of the common necessity, and he will promptly perform the command of those in charge with pleasure and hope, like a good and simple servant of Christ, ransomed for the common necessity of the brothers. For this is what the Lord wishes and advises, saying: *Whoever among you wishes to be first and great, let him be the last of all, and the minister of all, and the servant of all* (1). It is necessary, therefore, that service before men be unfruitful, and that it bring no honor or glory to the one serving, so that he may not appear—contrary to the Scripture—as a man-pleaser, ^B or as one serving for the sake of appearances (2), nor as serving men, but as serving the Lord Himself, and walking the narrow way. Submitting his neck promptly to that yoke of His, and bearing it continuously, he is carried with pleasure toward the end with good hope. He must, therefore, be subject to all, and as a debtor of a loan, minister to the brothers, having stored up the concerns of all in his own soul, and rendering the debt of charity.

But it is also necessary that the leaders of the spiritual choir, beholding the magnitude of the care incumbent upon them, and attending to the arts of the malice that lies in wait for the faith, should struggle worthily for their leadership, and not take on a haughty spirit because of their authority. For there is danger in this place. And there are some who, while already thinking they excel others—and leading them toward eternal life—have been unaware that they are perishing themselves through pride. ^C Leaders, therefore, must labor more than the others in their charge, yet think more humbly than those subject to them, and offer their own life as a pattern of service to the brothers, and consider those whom they have been entrusted with as a deposit of God. For if they are thus, exercising at once the holy choir with their ministry, and setting forth their teaching openly according to the necessity of each, to save the order becoming to each one, while in secret practicing humility in their mind according to the Spirit, like good ministers guarding the faith, they gain for themselves a great reward through such a life.

So then, they ought to take care of them as good masters do of tender children, who have been entrusted to them by their parents. For they, observing the nature of the children, bring to one stripes, to another reproofs, to another praise, and to another something else of this sort, doing nothing of these out of partiality or out of hatred, but as the matter requires, and as the nature of the child demands, so that they may become honest men of this life. [So] ^D we too must, with all hatred toward a brother and all arrogance

put aside, fit the word to the strength and mind of each one. Reprove one thing, rebuke another, exhort another, according to the need of each, just as a good physician applies medicine. For he, looking to the passions, offers a lighter remedy to one, and a stronger one to another, being angry with none of those who need treatment, but adapting his art to the wounds and the bodies. You, however, follow the requirement of the matter, so that having well-educated the soul of the disciple who looks to you, you may lead his bright virtue to the Father, a worthy heir of His gift. If you conduct yourselves toward one another in such a way, both those who are set in authority and those who use them as teachers, the latter obeying orders with joy, the former leading their brothers to perfection with pleasure, and you prefer one another in honor ^B, you will live the life of angels on earth. Let no pride, therefore, be known among you, but let simplicity and concord and a soul free of guile hold the choir together. Let each one persuade himself that he is not only inferior to the brother who lives with him, but to every man. For he who knows this will truly be a disciple of Christ; for he who exalts himself shall be humbled, and he who humbles himself shall be exalted. And again: He who wishes to be first among you shall be the last of all and the servant of all. Even as: The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many. And the Apostle: For we do not preach ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake. Knowing, therefore, both the fruits of humility and the harm of pride, imitate the Lord, loving one another, and fearing neither death nor any other punishment for the sake of the good, ^C but walking in the way that the Savior walked in us, you walk toward Him, and in one body and soul advance toward the upward calling, loving God and one another; for love and the fear of the Lord is the first fulfillment of the Law. It is therefore necessary for each of you to place fear and love in his soul as a certain strong and firm foundation, and to irrigate this with good works and sufficient prayer. For love toward God is not accustomed to be born in us simply or of its own accord, but through many labors and great cares and the cooperation of Christ, as Wisdom said: If you seek her as silver, and as treasures you dig her up: then you will understand the fear of the Lord, and find the knowledge of God. For finding the knowledge of God and understanding fear, you will easily and correctly accomplish what follows, namely, that [your] neighbor ^D

one loves. For once the first and great labor has been established, the second, being lesser, follows more easily than the first. But if that first one is missing, the second cannot be accomplished purely either; for how could one who does not love God with all his soul and all his heart take care of the love of the brethren healthily and sincerely, without fulfilling the love through which the care for the brethren is managed? For he who is like this, not having turned over his whole soul to God, nor being drawn to His love, is easily defeated by the craftsman of wickedness, who finds him defenseless and subverts him with evil thoughts—sometimes making the commandments of Scripture seem heavy and service toward the brethren burdensome, and at other times lifting him up into arrogance or pride from the very care shown to his fellow servants, persuading him that he has fulfilled the commandments of the Lord and is great in the heavens. This is no small injustice; for the virtuous and diligent servant ought to entrust the judgment of his integrity to the Lord, and not become the judge and praiser of his own conduct in place of the Lord. For if he becomes the judge, having excluded the true Judge, he will not receive the reward from Him, having already filled himself with praises and vain opinions about himself before His judgment. For according to the word of Paul, the Spirit of God must bear witness to our spirit, and not our own affairs be judged by our own judgment. For, he says, it is not the one who commends himself who will be approved, but the one whom the Lord commends. He who does not wait, but anticipates His judgment, falls into human glory, seeking honor for himself among the brethren through his own labors, and doing the deeds of the unbelievers. For he is an unbeliever who pursues human honors instead of heavenly ones; just as the Lord Himself says somewhere: "How can you believe, who receive glory from one another, and do not seek the glory that comes from the only God?" They seem to me to be like those who clean the outside of the cup and the dish, but inside are full of every kind of wickedness. Take heed, therefore, that you do not suffer such a thing, but lifting your souls on high, and having only one care, to please the Lord, and never falling away from the memory of the heavens, nor accepting the honors of this life, run in this way, concealing by your word the struggles undertaken for the sake of virtue, so that he who suggests earthly honors may find nothing from which to snatch your soul, and through neglect of the truth drag it down to things that are vain and full of error. For when he finds no opportunity or entrance at all to entice those whose souls dwell above, he perishes and lies dead; for the devil's death is for wickedness to be idle and inactive. ^{C D}

If, therefore, the love of God is present within you, it is necessary that other things should follow along with it: brotherly love, meekness, sincerity, perseverance and zeal in prayer, and in short, every virtue. Since, then, it is a great treasure, great labors are necessary to acquire it—labors directed not to the show of men, but to pleasing the Lord who knows hidden things, toward whom we must always look, probing the interior of the soul and shielding it with the thoughts of piety, so that the adversary may find no entrance or opportunity for his snares, and instead exercise and lead the sickly members of the soul toward the discernment of good and evil. He who is a mind following God knows how to exercise it, uniting the whole soul to Himself out of the love for God, healing what is fragile with the hidden thoughts of virtue and the practice of the commandments, and binding it to that which is powerful. Since, therefore, there is only one guard and cure for the soul—to remember God with longing and to always hold fast to good thoughts—let us not depart from such zeal, whether eating, drinking, resting, doing something, or speaking, so that all things we do may result in the glory of God and not in our own, and so that our life may not contract any dirt or stain from the snares of the evil one. Moreover, to those who love God, the labor of the commandments is easy and sweet; the struggle of the love that draws us to Him is light and desirable. For this reason, the evil one strives in every way to cast the fear of the Lord out of souls and to dissolve the love toward Him with unlawful pleasures and sweet hooks, contending that when he catches the soul naked of spiritual arms and unguarded, he may destroy our labors, substituting earthly glory for the heavenly, and obscuring what is truly beautiful with things that seem beautiful to the imagination of the deceived. For he is terrible, and if he finds the guards negligent, he steals an opportunity to seize upon and creep into the labors of virtue, sowing his own weeds in with the wheat—I mean slander, arrogance, vainglory, the desire for honor, strife, and the other artifices of wickedness. Therefore, it is necessary to be vigilant and to watch the enemy from every side, so that even if he applies some engine of impudence, we may repel him before he touches the soul. Remember also, for my sake, always those things, that Abel ^D offered to God a sacrifice from the firstlings of his sheep and of their fat, but Cain from the fruits of the earth, yet not from the firstlings of his fruits. And, He says, God looked upon the sacrifices of Abel, but upon the gifts of Cain He did not look (1). What, then, is the usefulness of this history? It is learned how pleasing to God is everything that is done with fear and faith, and not that which is done sumptuously without love. Nor did Abraham otherwise receive a blessing from Melchizedek, unless by also offering firstfruits and choice portions to the priest.

^A And he calls "choice portions" those that are the firstfruits of one's possessions, namely the soul and the mind itself, commanding us not to sacrifice our praises and prayers to God in a small-minded way, nor to offer whatever happens to be at hand to the Master, but if there is anything choice in the soul, or rather to dedicate the whole of it with all love and zeal, so that, always nourished by the grace of the Spirit and receiving strength from Christ, we may run the course of salvation easily, making the course of righteousness light and sweet, while God aids us in our pursuit of labors and perfects through us the works of righteousness.

And this much for that subject. But as to the parts of virtue, which should be considered better and sought after before the others, which is second to it, and how the rest follow one after another, it is not possible to say. For they are of equal honor among themselves, and through one another they lead those who practice them to the summit. ^B For simplicity leads to obedience, obedience to faith, this to hope, and hope to ministration, and that to humility; receiving from this, mildness leads on to joy, joy to love, and love to prayer; and thus, linked together and binding the one who possesses them, they lead to the very summit of what is desired; just as, by contrast, wickedness leads its friends through its own respective parts to extreme malice. But you must apply yourselves more to prayer. For it is, as it were, a leader in the choir of virtues. Through it we also ask for the other virtues from God, so that there exists a communion and conjunction, through ^C a mystical holiness and a certain spiritual operation and ineffable disposition of the one who applies himself to prayer. For the Spirit, having taken it as a guide and companion in the struggle, is inflamed with love for the Lord and burns with desire, never finding weariness in prayer, but always being inflamed toward the love of the good, and refreshing the soul with zeal, as it is written: "They that eat me shall yet hunger, and they that drink me" shall yet thirst. And elsewhere: "You have given gladness into my heart." And the Lord says: "The kingdom of heaven is within you." What kingdom does he say is within us, if not entirely that gladness infused from above into souls through the Spirit? For this is, as it were, an example and a pledge of that eternal joy which the souls of the saints enjoy in the ^D world to come. Therefore, the Lord consoles us through the operation of the Spirit in all our tribulation, that he may save us and communicate to us of his spiritual goods and his own charism. For he who, he says,

our own, to save and to impart spiritual goods and His own gifts. For He who comforts us, He says, in all our truth, so that we may be able to comfort those who are in any affliction. And: my heart and my flesh have exulted in the living God. And: may my soul be filled as with marrow and fatness. ^A All these things denote through enigmas the joy and consolation from the Spirit.

On Prayer

Since, therefore, it has been demonstrated what is the goal of piety which those who choose to live a life pleasing to God must set before them—which is the purification of the soul and the indwelling of the Spirit through the exhortation to good works—let each one of you prepare his soul according to the proposed goal and, rendering the greatest love to God, thus ^B devote himself to prayers and fastings according to His will, mindful of Him who exhorts us to pray without ceasing and to persevere in prayer and in the Lord’s promises, where He says: How much more, He says, will God bring about justice for those who cry to Him night and day? For He said, he says, a parable as to the necessity to pray always and not to lose heart. That the zeal for prayer bestows great things, and causes the Spirit Himself to dwell in souls, is clearly shown by the things through ^C which the Apostle exhorts us, saying: praying at all times in the Spirit with all prayer and supplication, and keeping alert for this same purpose with all perseverance and petition. Whoever of the brethren devotes himself to this part—I mean to prayer—cultivates a beautiful treasure, which is [the property] of the greatest lover of possession, only with an intense and upright conscience, nowhere wandering voluntarily in his mind, nor paying it as if it were an unwilling ^D duty forced by necessity, but rather fulfilling the love and desire of the soul and demonstrating the good fruits of perseverance to all. And it is necessary for the others also to give time to such a one, and to rejoice together in the perseverance of his prayer, so that they too may partake of the good fruits, as having become sharers of such a life by rejoicing with him. The Lord Himself will also give to those who ask how they ought to pray, according to that which is said: He who gives prayer to the one praying. We must, therefore, ask and know that it is better for the one who perseveres in prayer—since it is such a great task—to sustain the struggle with great zeal and every effort; for great prizes require great toils, since malice most especially lies in wait for such people from every side, acting inquisitively, roaming about, and seeking to overturn their zeal; from thence come sleep and heaviness of body, and softness of soul, acedia, in-

and the remaining passions and actions of wickedness, through which the soul is destroyed, being bit by bit seized and deserting to its own enemy. ^A One must therefore preside over prayer, like a wise helmsman of the reason, in no way yielding the intellect to the disturbances of the evil spirit, nor allowing it to be carried about by his surges; but one should look straight toward the harbor above, and return the soul whole to God, who entrusted it to him and demands it back. Indeed, falling upon one’s knees and being stretched out in the manner of those lying in prayer is not that which is important to Scripture and acceptable, if the mind is wandering far away from God; rather, it is to call forth all the negligence of one’s thoughts and unjust intent, and to surrender the whole soul together with the body to the prayers. And it is necessary for those who preside to assist such a person, and with all care and rebuke to nurture the fervor of the one praying regarding his resolve, and to purge his soul precisely. For the fruit of virtues of those who are in such a state, when displayed to the weak, becomes useful not only to one who has already progressed, but even to those who are still infants and in need of instruction, encouraging them and urging them ^B toward imitation of what they see. The fruits of sincere prayer are simplicity, love, humility, fortitude, innocence, and such things; these are what the labor of the one who is diligent in prayer causes to sprout here during this life, before the heavenly fruits. Prayer is adorned by such fruits. ^C He who lacks them undertakes a vain labor. And not only prayer, but every way of philosophy, born from such a seed, is truly a way of righteousness and leads to a correct end. To those who are deprived of these, however, a hollow name is left, and they are like the foolish virgins, for whom at the time of need there was no oil present in the bridal chamber (1). For they did not have the light in their souls, the fruit of virtue, nor the lamp of the Spirit in their intellect. Whence Scripture also rightly called them foolish, their virtue having been stolen before the bridegroom came, and for this reason it excluded the wretched ones from the ^D bridal chamber above. For it did not reckon to them the zeal of virginity when the operation of the Spirit was lacking in them. And very rightly so. For what is the utility of a cultivated vine if the fruits are absent, for the sake of which the farmer undergoes the labor? What is the gain of fasting, and prayer, and vigils, if peace is missing, and love, and the rest of the fruits of the Spirit’s grace, which the holy Apostle enumerates? For the lover of the fatherland above undergoes every labor for the sake of these things, by which the Spirit is drawn. And having become a participant in the grace that is born thereof, he brings forth fruit and enjoys with gladness the cultivation of the field, which the grace of the Spirit has cultivated in his own humility and zeal for works. One must therefore undergo the labors of prayer and fasting and other works with much joy and good hope, but believe the blossoms of the labors and the fruits to be the operations of the Spirit. If anyone attributes these things to himself and assigns everything to his own labors, instead of imperishable fruits...

arrogance and a certain conceit are born in such a person. ^A And these passions, like some sort of decay, being implanted in the souls of the weak, corrupt and destroy their labors. What, then, must one who lives for God and in hope of Him do? He must endure the struggles for virtue with joy, and as for the purgation of the soul from passions and the ascent to the highest degree of the perfection of virtues, he must place his hope in Him and trust in His kindness. For someone thus prepared, and enjoying the grace which he has believed in, runs without weariness, despising the malice of the adversary, since he is by now a stranger to and freed from the passions by the grace of Christ. For just as those who, through the neglect of good things, introduce wicked passions into their own nature and dwell in them with delight, easily take into themselves what is as if an innate and natural pleasure, bringing forth fruit in greed, envy, malice, and the other parts of the adversary's wickedness; ^B so also the workers of Christ and of the truth, through faith and the labors of virtue, bring forth their supernatural goods with ineffable joy by the grace of the Spirit, and without labor perfect a sincere and immovable faith, immutable peace, true goodness, and all other things by which the soul, having become better than itself and stronger than the malice of the enemy, presents itself as a pure tabernacle to the adorable and holy Spirit, from whom it receives the immortal peace of Christ, and through it is joined and clings to the Lord. And having received the grace of the Spirit and having clung to God, and having become one Spirit with Him, it not only performs the works of its own virtue easily, struggling nothing against the enemy in order to become stronger than his machinations, but, what is greatest of all, it receives into itself the sufferings of the Savior, and delights in them more than the lovers of this life do in human honors, ^C glories, and powers. For to Christians who, through a good way of life and the gift of the Spirit, have advanced to the measure of intellectual maturity—to the grace itself given to them—it is a glory and a delight and a pleasure better than all enjoyment to be hated for the sake of Christ, to be struck, and to endure every insult and ignominy for the sake of faith in God. For since all hope for such a person is placed in the resurrection and future goods, every insult and scourge and persecution and other sufferings, even unto the cross, are all delights and rest and pledges of celestial treasures. For, He says, "Blessed are you when they shall revile you and persecute you and shall say all manner of evil against you falsely for my sake; rejoice and exult, for your reward is great in the heavens" (1). And the Apostle says: "Not only so, but also glorying in tribulations" (2); and elsewhere: "Most gladly therefore will I glory in my weaknesses, that the virtue of Christ may dwell in me. For which cause I please myself in my weaknesses, in insults, in necessities, in persecutions, in distresses, for Christ's sake; for when I am weak, then

I am strong. And again: As the ministers of God in much patience. ^B For this grace of the Spirit, having taken hold of the whole soul and filled the dwelling-place with joy and power, makes the sufferings of the Lord sweet to the soul, removing the sensation of present pain by the hope of future things. Since, therefore, you are about to ascend to such high power and glory by the cooperation of the Spirit, live in such a manner, undergoing every labor and struggle with joy, that you may be found worthy of the indwelling of the Spirit within us, and of the inheritance with Christ, in no way becoming puffed up nor dissolute through lightness, so that you yourselves may not fall, nor become the cause of sinning to others. But if any have not yet the degree of perfect prayer, nor the diligence and virtue owed to this work, and are destitute of this virtue, let them fulfill obedience in other things, serving according to their strength, working willingly, ministering diligently with joy, not for the sake of the reward of honor, nor for the sake of human glory, nor shrinking from labors through softness or sloth, nor serving as if it were for the bodies and souls of others, but as for the servants of Christ, as for our own inward parts, so that your work may appear pure and sincere before God. And let no one among those who study good works say that he is unable to perform those things which save the soul. For God does not enjoin impossible things upon His servants, but has shown the love and goodness of the Deity to be so abundant and generous, that He grants to each one, according to his will, the power to do some good, and no one, who has a zeal for salvation, lacks the power. Whoever, he says, gives even a drink of cold water in the name of a disciple, ^C amen I say to you, he shall not lose his reward. What is more powerful than this commandment? A cold drink is followed by a heavenly reward. And see for me the immense love for men. As long as, he says, you did it to one of these, you did it to me. The commandment is indeed small, but the utility of obedience is great, which is abundantly returned by God. Therefore, He requires nothing beyond our strength. But whether you do a small thing or a great one, the reward follows according to your will. If it is in the name and fear of God, a splendid and inalienable gift arrives; but if it is for the sake of ostentation and the glory of men, hear the Lord Himself swearing: Amen I say to you, they have received their reward. That we may not therefore suffer this, He commands His disciples and us through them: Take heed, that you do not perform your mercy or your prayer or your fasting before men; ^D otherwise you shall have no reward from your Father, who is in heaven. Thus He bids us to despise and flee these mortal praises of mortals, and the fading and

fleeing glory that escapes us, and to seek only that glory whose beauty cannot be described nor its end found, through which we too shall be able to attain those ineffable mysteries, in Christ Jesus our Lord, to whom be glory for ever and ever. Amen.

III. EPISTLE OF A CERTAIN BLESSED MACARIUS, AS IT SEEMS, THE ALEXANDRIAN

^A The abundance of wood excites a great flame, but a multitude of meats sends forth concupiscence. The worst concupiscence of meats and disobedience begets death. An indent stomach provides vigil in prayers and acquires a crown for the soul, but a full one induces a most heavy sleep. The eye of the glutton searches for banquets, but the eye of the wise meditates on continence. The cowardly soldier shudders at the trumpet which signifies battle, and the glutton, if he hears one preaching abstinence, does not listen willingly. When a flame fades, it grows bright again if it receives wood, and libido, having been quieted, grows again in satiety. Do not take pity on the body if it fails through weariness: the agreeing horse does not throw off the rider even if the body is in need. Concupiscence of the gullet is the mother of lust. Oil nourishes the lamp of a lantern and the conversation of a woman rekindles the fire. The face of a woman is a cruel arrow; it inflicts a wound upon the soul. Flee the conversation of a woman like poison, if you wish to be chaste; for there is hidden in them the poison of most wicked beasts. Approach burning fire rather than a young woman. Since you are a youth, flee the impetus of lust and the conversation of a woman. Those who have filled their belly and promised chastity lie to themselves. The form of beauty submerges one worse than a storm. The appearance of a woman, if it once has bruised the mind, persuades it even to despise the mind itself. For just as, if fire is delayed by straw, it excites a flame; so the memory of a woman, remaining, inflames concupiscence. For just as a ship laden down is overwhelmed by the strike of the waves, so a monk possessing much will not be saved. A monk possessing nothing is an insuperable athlete, a monk possessing nothing is a light runner, he arrives swiftly at the prize of his calling. The greedy monk neglects to work; a monk possessing nothing, after moderate work, is free for prayers and readings. The greedy monk treasures up for himself wrath in the day of vengeance; a monk possessing nothing treasures up in heaven and will give praise to God with the angels. The glorying of a monk is patience in

^A tribulation. The glorying of a monk is long-suffering with charity. The glorying of a monk is to possess nothing of the present life. The glorying of a monk is vigils and tears in prayers. The glorying of a monk is meekness and silence of heart. The glorying of a monk is when he has loved the Lord with all his heart, and his neighbor as himself. The glorying of a monk is abstinence from foods and from babbling of the tongue. The glorying of a monk is when he suffers his neighbor as himself. The glorying of a monk is when his words agree with his deeds. The glorying of a monk is when he remains in his place and does not wander hither and thither. The glorying of a monk is long-suffering. As a lamp in a dark place, as a radiant sun, so is a monk with a sober mind and a watchful heart in the time of salvation. As a weight of salt burdens a weak man, so does sleep the monk. As thorns and thistles in a fertile field, so are vile and base thoughts in the heart of a monk. As a moth destroys a garment, so do distractions the soul of a monk. Do not give yourself to the conversation of women, lest you be separated from the kingdom of God; and do not wish to say: "I will speak with a woman and I am pure." A wise monk works with his own hands and acquires his daily sustenance for himself, and has earned his prayers and his fasts; but if he accepts sustenance from another, what profit is there that he prays and keeps vigil? As a bad hireling he escapes naked; for it is written: "It is more blessed to give than to receive" (Act. xx, 35). You who read, understand in the Lord always. Explicit the epistle of blessed Abba Macarius given to the monks.

IV. SUPPOSITITIOUS EPISTLE

EPISTLE OF BLESSED MACARIUS TO THE MONKS

In the first place, if a man has begun to know himself, why he was created, and has sought out his Maker, God, then he will know to repent of those things which he committed in the time of his negligence; and thus at last the benign God gives him sadness for his sins, and afterward, through His own goodness, gives him affliction of the body in fasts, in vigils, and in the urgency of prayers, and the contempt of the world, that he may willingly suffer the injuries brought upon him, and hate every bodily comfort, and love weeping more than laughter. ^B After these things, He will grant him desire, and weeping, and humility of heart, that he may consider the beam in his own eye, and not strive after the mote of another, but say always: "For I acknowledge my iniquity, and my sin is ever against me," and that he may be mindful of the day of his departure, and how he will be to meet Him in the sight of God, and may describe the judgments and punishments in the sight of his own mind, as well as the merits and honors that are to be given to the saints. But if he has known that his heart is firm in the fear of the Lord, and he does not leave his place, but strongly resists his adversary, that man is called a perfect monk and a soldier of Christ. For just as a laden ship is overwhelmed by the strike of the waves, so a monk possessing much will not be saved. A monk possessing nothing is an unencumbered traveler. A monk possessing nothing is like an eagle that flies toward the heights.

^A Then he descends to food, when necessity compels him. A prudent monk does not fawn upon the wealthy for the sake of his belly. A monk possessing nothing, a light runner, will reach the prize of the Lord’s heavenly calling more sagely. A true monk, after moderate work, devotes himself to prayers and readings. A monk possessing nothing stores up treasure in heaven; he sings praises to the Lord day and night in the fear of the Lord. The glory of a monk is patience with charity. The glory of a monk is when he desires to possess no things of this present life. The glory of a monk is meekness and faith. The glory of a monk is vigils and weeping in prayers. The glory of a monk is when he has loved God with his whole heart, and his neighbor as himself. The glory of a monk is abstinence from foods and no babbling of the tongue. The glory of a monk is when his words agree with his deeds. The glory of a monk is when he remains in his own place and does not wander hither and thither. The glory of a monk is long-suffering with humility and grace. As a bright ^B lamp in a dark place, and as the radiant sun is brilliant, so is a monk perfect in sobriety and chastity and a vigilant heart at the time of the psalms. As a weight of salt weighs down an infirm man, so does sleep weigh down the eyes of a monk. As thorns and thistles in a field, so impure thoughts in the heart of a monk.

As a moth destroys a garment, so does detraction destroy the soul of a monk. Do not give yourself to the conversation of a woman, lest you be separated from the kingdom of God, and do not wish to say, “I am speaking with a woman and I am pure.” A wise monk works with his own hands and acquires his daily bread, and has earned his prayers and fasts. But if he receives his bread from another, what good is it that he keeps vigil and prays? He is like a harsh and bad hireling. For it is written: It is better to give than to receive. A abundance of wood also stirs up a huge flame; but a multitude of foods begets disobedience and death. A needy belly provides vigilance in prayers and acquires a crown for the soul; but one filled with foods induces sleep and heaviness. The eye of the glutton searches out feasts, but the eye of the wise meditates on the continence of the martyrs. A cowardly soldier shudders at the trumpet which signifies war; and a gluttonous monk, if he hears one preaching abstinence, does not listen willingly. A flame, when it has burned, knows how to be fed again if it receives wood, and lust, once calmed, grows hot again in the satiety of foods. Here ends the letter of Macarius given to the monks.

THE PRAYERS OF SAINT MACARIUS THE EGYPTIAN

Prayer of Saint Macarius

καὶ ἀξióσόν με ἀκατακρίτως ἀνοίγειν τὸ ^A στόμα μου τὸ ἀνάξιον, καὶ ἀνυμνεῖν τὸ πανάγιον ὄνομά σου τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Συγχώρησόν μοι, Κύριε, πᾶν ἄτοπον ὁρμημα τῆς καρδίας μου, ὁ ἐτάζων καρδίας καὶ νεφρούς. Σὺ γὰρ γινώσκεις, Δέσποτα τῶν ἁπάντων, ὅτι ἀκούσιά μου εἰσι. Συγχώρησόν μοι ἀναξίως προσερχομένῳ σοι, διότι σὲ ἐπόθησα καὶ ποθῶ. Συγχώρησόν μοι τῷ ἁμαρτωλῷ, τῷ πονηρῷ, τῷ ψεύστῃ, τῷ ἀνυπομονήτῳ, τῷ ὀλιγοψύχῳ, τῷ ἀσυστάτῳ, τῷ ῥᾳθύμῳ, τῷ ἀμελεῖ τῶν ἁγίων σου ἐντολῶν, τῷ πᾶσαν καὶ παντοίαν ἁμαρτίαν καὶ ἀνομίαν τελέσαντι, πορνείας, μοιχείας, μαλακίας ἐν γῇ, ἐν θαλάσσῃ καὶ ἐν παντὶ τόπῳ τῆς δεσποτείας σου. Κύριε, ἐνώπιον τῶν ἀλαθήτων σου ὀφθαλμῶν οὐκ ἐπαυσάμην πάντα ἐργάζεσθαι τὰ πονηρὰ καὶ αἰσχρά. Καὶ ἀκμὴν ὁ ἐχθρὸς γαστριμαργίαις καὶ ἡδοναῖς καὶ πονηραῖς ἐπιθυμίαις, δόλοις τε καὶ κενοδοξίαις καὶ βλασφημίαις ἐμπλέκειν με οὐ παύεται. Ἀλλὰ σύ, ὡς μόνος ὢν ἀγαθὸς καὶ ἐλεήμων, βοήθησόν μοι καὶ σῶσόν με ὡς τὸν ἄσωτον, ὡς τὸν τελώνην, ὡς τὴν πόρνην, ὡς τὸν λῃστήν. Ναί, Δέσποτα, φιλάνθρωπε, ὑπεράγαθε, μὴ βδελύξῃ με τὸν ἁμαρτωλὸν καὶ ἀχρεῖον οἰκέτην σου, πρεσβείαις τῆς παναχράντου Δεσποίνης ἡμῶν Θεοτόκου, καὶ πάντων σου τῶν ἁγίων. ^B

Εὐχὴ εἰς τὸν ἅγιον ἄγγελον τὸν ἀπὸ Θεοῦ ταχθέντα σκεπεῖν καὶ διαφυλάττειν ἡμᾶς.

Ἅγιε ἄγγελε, ὁ ἐφεστὼς τῆς ἀθλίας μου ψυχῆς καὶ ταλαιπώρου μου ζωῆς, μὴ ἐγκαταλίπης με τὸν ἁμαρτωλόν, μηδ᾽ ἀποστῆς ἀπ' ἐμοῦ διὰ τὴν ἀκαθαρσίαν μου, μὴ δῶς χώραν τῷ πονηρῷ δαίμονι, κατακυριεῦσαί μου τῇ καταδυναστείᾳ τοῦ θνητοῦ τούτου σώματος. Κράτησον τῆς ἀθλίας καὶ παρειμένης χειρός μου, καὶ ὁδήγησόν με εἰς ὁδὸν σωτηρίας. Ναί, Ἅγιε ἄγγελε τοῦ Θεοῦ, ὁ ἐφεστὼς τῆς ἀθλίας μου ψυχῆς καὶ τοῦ σώματος, πάντα μοι συγχώρησον, ὅσα σοι ἔθλιψα πάσας τὰς ἡμέρας τῆς ζωῆς μου, καὶ εἴ τι ἥμαρτον τὴν σήμερον ἡμέραν. Σκέπασόν με ἐν τῇ παρούσῃ νυκτὶ καὶ διαφύλαξόν με ἀπὸ πάσης ἐπηρείας καὶ ἐπιβουλῆς τοῦ ἀντικειμένου, ἵνα μὴ ἔν τινι ἁμαρτήματι παροργίσω τὸν Θεόν. Καὶ πρέσβευε ὑπὲρ ἐμοῦ πρὸς τὸν Κύριον τοῦ ἐπιστηρίξαι με ἐν τῷ φόβῳ αὐτοῦ καὶ ἄξιον ἀναδεῖξαι με δοῦλον τῆς αὐτοῦ ἀγαθότητος. Ἀμήν. ^C

OF OUR HOLY FATHER MACARIUS OF EGYPT: SPIRITUAL HOMILIES, FILLED WITH GREAT PROFIT, CONCERNING THE PERFECTION WHICH BEFITS CHRISTIANS AND TO WHICH THEY MUST DEVOTE THEMSELVES

HOMILY I. Allegorical interpretation of the vision described in the prophet Ezekiel.

^A I. The divine and glorious vision which the prophet Ezekiel saw, he committed to written record and described, it being filled with mysteries impervious to the human mind. For he saw in the plain the chariot of the Cherubim, and four spiritual living creatures. To each living creature there were four faces: one indeed was the face of a lion, another of an eagle, a third of a calf, and the fourth was the face of a man. And there were wings to each face, so that neither the front parts nor the hind parts could be known. Their backs were full of eyes, and their breasts were likewise filled with eyes, and there was no place which was not most full of eyes. And there were wheels corresponding to each face, three as if in a wheel, and in the wheels was a spirit. And he saw as it were the likeness of a man, and that which was beneath his feet was like work of sapphire. And the Cherubim bore the chariot, and the living creatures bore the Master who was riding upon it. Wherever they wished to go, it was in the direction of their face. And ^B he saw beneath the Cherubim as it were the hand of a man, sustaining and carrying.

II. And this which the prophet saw in ecstasy was true and certain. For there was being indicated and typified another thing, a mystical and divine reality, a mystery truly hidden from the generations, but in the last of the times made manifest at the appearing of Christ. For he was beholding a mystery of the soul, which was about to receive the...

its own Lord and become a throne of glory unto him. For the soul which is counted worthy to commune with the Spirit of his light, and is illuminated by the beauty of his ineffable glory, having prepared [the soul] for himself for a seat and a habitation, becomes all light, and all face, and all eye; and there is no part of it not full of the spiritual eyes of light—that is to say, nothing darkened, but it is made all throughout light and spirit, and is full of eyes, having no posterior or back part, but it is entirely all face, since the ineffable beauty of the glory of the light of Christ has mounted upon it and sat upon it. And just as the sun is everywhere like itself, having no part posterior or wanting, but is entirely and in every way glorified by the light, and is all light, being homogeneous; or as fire—the very light of fire is all like unto itself, and has not in itself a prior or a posterior, or a greater or a lesser [part], so too the soul that has been perfectly illuminated by the ineffable beauty of the glory of the light of the face of Christ, and has perfectly communed with the Holy Spirit, and has been deemed worthy to become a habitation and throne of God, becomes all eye, and all light, and all face, and all glory, and all spirit; Christ thus fashioning it, ^B carrying and leading it, and bearing and supporting it, and thus adorning and beautifying it with spiritual beauty. For he says: The hand of a man was underneath the Cherubim; because he himself is that which is borne in it, and which directs it.

III. Regarding the four living creatures bearing the chariot.

III. Furthermore, those four living creatures bearing the chariot carried before them a type of the principal rational parts of the soul. For just as the eagle dominates the other birds, and the lion the wild beasts, and the ox the tame animals, and man excels the creatures, so also there are powers of the soul, some more excellent than others. I speak, however, of the will, the conscience, the mind, and the power of love. For by these the chariot of the soul is steered, and in these God rests. But it can also be transferred in another way to the heavenly Church of the saints. And just as it says there that the living creatures were ^C very high, full of eyes, and it was not possible for anyone to comprehend the number of the eyes or their height, because the knowledge of these was not given; and just as it is given to all men to behold and admire the stars in heaven, but to know their number is in no one's power: in the same way, regarding the heavenly Church of the saints, it is granted to all who are about to enter the contest to enter into it and be refreshed; but to know and comprehend the number is ascribed to God alone, and is accounted to him alone. He who is seated upon the chariot and throne of the all-eyed living creatures is therefore carried and borne—that is, by every soul that has become to him a throne and seat, and exists as an eye and light, when he has ascended

^A upon it and is guiding it with the reins of the Spirit, as he knows how, as its leader on the way. For just as those spiritual living creatures did not go wherever they wished to go, but wherever he who sat upon them and directed them knew and willed, so also here, he himself holds the reins and leads, steering with his Spirit; and thus they proceed, not according to their own will when they please in heaven. Even when the body is cast aside, he steers and drives the soul in the heavens by his wisdom; and again, when he wills, he comes into the body and into its thoughts; and when he wills, he goes to the ends of the earth, and shows to it the revelations of mysteries. O the good and useful and only true charioteer! In this way, also, the bodies will be deemed worthy in the resurrection of the honor which the soul, which is now mingled with the Spirit, already receives first. ^B

IV. That the souls of the just become heavenly light, the Lord himself said to the apostles: "You are the light of the world" (Matth. v, 14). For he who caused them to be light himself commanded and ordained that the world be illuminated through them. "They do not light a lamp," he says, "and put it under a bushel, but on a lampstand, and it shines to all who are in the house; let your light so shine before men" (ibid. 15, 16)—that is to say: Do not hide the gift which you have received from me, but give it to all who desire it. And again: "The lamp of the body is the eye. If, therefore, your eye is full of light, your whole body will be full of light. But if your eye is evil, your whole body will be dark. If therefore the light that is in you is darkness, how great is the darkness!" (Matth. vi, 22, 23; Luc. xi, 34). ^C For just as the eyes of the body are light, and when the eyes are sound and healthy, the whole body is illuminated; but if anything intervenes so that they are darkened, the whole body is rendered dark; so the apostles were appointed and ordained as eyes and light of the whole world. The Lord therefore said to them, commanding them: "If you, who are the light of the world, persevere and do not turn aside, behold the whole body of the world is illuminated; but if you, who are the light, are covered by mist, how great will be the darkness which is the world!" Since the apostles had thus become light, they provided light to those who believed, illuminating their hearts with the heavenly light of the Spirit, by which they themselves were also illuminated. ^D

V. And being salt themselves, they seasoned and salted every soul that believed with the salt of the holy Spirit. For the Lord said to them: "You are the salt of the earth" (Matth. v, 13), calling the souls of the righteous "earth." For they administered to the souls of men the heavenly salt of the Spirit, seasoning them and delivering them from corruption and from the harm of the deep stench. For just as meat, if it is not sprinkled with salt, putrefies and is filled with a foul stench, so that all avoid it on account of the grave odor, and worms crawl into the putrid meat, and feed there, and eat, and in the cav—

cavities they lie hidden; but when the salt comes, those worms feeding there are destroyed and perish, and the odor of the stench ceases (for the nature of salt is to destroy worms and to cause the stench to disappear). In the same way, every soul that is not salted with the Holy Spirit, and which does not partake of the heavenly salt—that is, the power of God—putrefies and is filled with a great stench of evil thoughts, so that the face of God is turned away because of the dreadful stench of the vain thoughts of darkness and of the passions dwelling in such a soul. And the harmful and dreadful worms, which are the spirits of wickedness and the powers of darkness, walk about within it, feed there, lie hidden, crawl, and devour and corrupt it. For, he says, "My wounds have putrefied and wasted away." ^B But if it flees to God, and believes, and asks for the salt of life, the good and humane Spirit, then the heavenly salt coming destroys those dreadful worms, and makes the wicked stench disappear, and cleanses it by the operation of His power; and thus, having been made whole and unharmed by the true salt, it is restored for the use and service of the heavenly Master. For this reason also, God, using this as an example in the Law, commanded that every sacrifice be salted with salt.

VI. That the victim must first be slaughtered by the priest, and die, and then be jointed and salted, and then placed upon the fire.

VI. It is necessary, therefore, that the victim be first slaughtered by the priest, and die, and then be cut and salted, and then thus be placed upon the fire. For unless the priest first slaughter and kill the sheep, it is not salted, nor is it brought as a whole burnt offering to the Master. So too, our soul, approaching the true High Priest, Christ, must be slaughtered by Him, and die to its way of thinking and to the wicked life in which it lived—that is, to sin—and it is necessary that the wicked affections depart from it as if they were its life. For just as the body, after the soul has departed, is dead, and no longer lives the life it lived, nor hears, nor walks; so too, when the heavenly High Priest, Christ, by the grace of His power, has slaughtered and killed our life for the world, it dies to the life of wickedness in which it lived, ^C and it no longer hears, nor speaks, nor conducts itself in the darkness of sin; because through grace, the wicked affections depart, as if they were its soul. And the Apostle cries out, saying: "The world is crucified to me, and I to the world." For the soul that is still living in the world and in the darkness of sins, and has not been putrified by Him, but still has in itself the soul of wickedness—that is, the power of the dark affections of sin—and is pastured by it, is not of the body of Christ, and is not of the body of light, but is a body of darkness and is still of the portion of darkness. Just as, conversely, those who have the soul of light—that is, the power of the Holy Spirit—are of the portion of light.

VII. But someone might say: How do you say the soul is a body of darkness ^D

not being its creature? ^A If you attend and understand rightly: just as another has prepared the garment that you wear, and you have put it on; and similarly another has built and constructed a house, and you dwell in it; in the same way, when Adam transgressed the commandment of God and listened to the evil serpent, he was sold and sold himself to the devil. The wicked one put on the soul—that beautiful creature which God had fashioned according to His own image, as the Apostle also says: "Having despoiled the principalities and powers, he triumphed over them in the cross." For the coming of the Lord indeed happened for this purpose, that he might cast them out and take back his own home and temple, which is man. For this reason therefore, the soul is called a body of the darkness of wickedness so long as the darkness of sin is in it, because it lives there in the perverse age of darkness, and is held captive there, as Paul also calls it "body of sin" and "body of death," saying: "That the body of sin may be destroyed." And again: "Who will deliver me from the body of this death?" ^B Similarly, on the other hand, the soul that believes in God and has been rescued from sin, and has been mortified from the life of darkness, having received the light of the Holy Spirit as life, and having lived from there, it now dwells there, because it is held captive there by the light of the divinity. For the soul is neither of the nature of the divinity, nor of the nature of the darkness of wickedness; but it is a created, intellectual, beautiful, great, and admirable being, and a good likeness and image of God; and because of the transgression, the wickedness of the passions of darkness entered into it. ^C

VIII. Finally, that with which the soul is mingled and joined in its desires: either it has the light of God in itself, and living in it in all virtues, it is of the light of rest; or having the darkness of sin, it falls under condemnation. For the soul that desires to live with God in rest and eternal light must approach, as has been said before, to the true High Priest, Christ, and be slaughtered and die to the world and to its former life of the darkness of wickedness, and be translated into another life and divine upbringing. Just as if someone dies in a city, he hears neither the voice of those who are there, nor their speech, nor their sounds, but has died once for all, and is transferred to another place where there are no voices ^D and cries of that city: so also the soul, when it is slaughtered and dies in the city of the malice of passions in which it formerly dwelt and lived, no longer hears within itself the voice of the reasonings of darkness; the speech and clamor of empty reasoning and the disturbance of the spirits of darkness are no longer heard; but it is transferred to a city full of goodness and peace, to a city of the light of the divinity, and there it lives and hears, and there it conducts itself and speaks, and reasons, and there it performs spiritual works worthy of God.

^A IX. Let us therefore also pray that we may be mortified through his power, and die to the age of the malice of darkness, and that the spirit of sin may be extinguished in us, and that we may be clothed with and receive the soul of the heavenly Spirit, and be transferred from the malice of darkness into the light of Christ, so as to rest in life for all ages. For just as in a race of the stadium, a chariot outstripping another hinders, restrains, and prevents it, so that it may not advance and seize the palm: so also the thoughts of the soul and of sin run within a man. If therefore it happens that the thought of sin gets ahead, it hinders, averts, and prevents the soul from approaching God and from winning the victory against sin; but where the Lord himself ascends and governs the soul, she always attains the victory, as he knowingly rules and leads the chariot of the soul through all things to heavenly and divine contemplations. For he does not wage war against malice, but, since he has the power to do whatever he wills by his own choice and authority, he himself prepares the victory. Therefore the Cherubim are driven, not whither they wish to go, but whither the one who sits and directs them leads; and whither he ^B wills, there they go, and he bears them. For the hand, he says, was beneath them. Holy souls are led and governed by the Spirit of Christ, who directs them whither he wills, and sometimes according to his will through heavenly thoughts, sometimes through the body: where it has pleased him, there they minister to him. For just as the feet of birds are their wings, so the heavenly light of the Spirit takes up the wings of the thoughts of the soul worthy of him, and directs and leads it as he himself knows.

^C X. You, therefore, when you hear these things, look to yourself, whether you possess these things in reality and in truth in your soul: for they are not words spoken simply and nakedly, but a work truly wrought in the soul. And if you do not possess them, and are destitute of such great spiritual goods, you ought to have sadness, sorrow, and continual mourning, as one still dead to the kingdom, and as one wounded; cry out ^D incessantly to the Lord, and ask confidently that he may deem you also worthy of this true life. For just as God, who created this body, did not grant it to have life, food, drink, clothing, and footwear from its own nature or from the body itself; but, since he had created the body naked in itself, and of such a kind that it could not live without those things which are outside the body—that is, without food, drink, and clothing—he granted all the sustenance of life from without: so that if it were to subsist only in its own nature, having assumed nothing exterior, it is corrupted and perishes: in the same way also the soul, destitute of divine light, yet created according to the image of God (for so it pleased God by his dispensation, that it should have eternal life), does not have spiritual food and drink from its own nature, but from the divinity of God himself, from his own Spirit, and from his own light.

^A XI. Just as for the body, as has been said before, life does not come from itself, but from outside it—that is, from the earth—and it is impossible for it to live without things that are outside of it, so also for the soul: unless it is born from this time into that land of the living, and is there nourished spiritually, growing through the Lord, and is clothed by the divinity with the ineffable garments of heavenly beauty, it is impossible for it to live in that enjoyment and rest by its own power. For the divine nature possesses both the bread of life, which says, "I am the bread of life," and "living water," and "wine that gladdens the heart of man," and the "oil of gladness," and the manifold food of the heavenly Spirit, and heavenly garments of light ^B that proceed from God. In these consists the eternal life of the soul. Woe to the body, when it stands only in its own nature, because it decays and dies; and woe to the soul, if it stands only in its own nature and trusts only in its own works, not having participation in the divine Spirit, because it dies, not being counted worthy of the eternal life of the divinity. For just as with the infirm, when the body is no longer able to take food, all their true friends, relatives, and loved ones despair of their life and weep, so God and the holy angels weep for souls that are not nourished with the heavenly food of the Spirit and do not live in incorruption. But I say again that these ^C are not words spoken plainly and simply, but are the work of spiritual life, a work of truth, which is brought to pass in a worthy and faithful soul.

XII. If, therefore, you have become a throne of God, and the heavenly charioteer has mounted upon you, and your soul has become entirely a spiritual eye and entirely light; and if you have been nourished with that food of the Spirit, and have drunk from the living water, and have put on the garments of ineffable light; if, in short, your inner man has experience and full assurance of all these things, behold, you live the truly eternal life, your soul resting with the Lord from this moment. Behold, you have acquired and received these things from the Lord in truth, that you may live the true life. But if you are aware of none of these things within yourself, weep, be sorrowful, and lament, because you have not yet obtained the eternal and spiritual riches, nor have you yet received the true life. ^D Be troubled, therefore, concerning your poverty, beseeching the Lord night and day, because you stand in the terrible poverty of sin. Would that someone might truly possess anxiety regarding his own poverty, so that we might not live in carelessness, as if we were satiated! For he who endures such labor, and seeks and asks of the Lord unceasingly, will quickly obtain redemption and the heavenly riches, just as the Lord said, when discussing the parable of the unjust judge and the widow: How much more shall God vindicate those who cry to him night and day?

And I say to you, he will vindicate them speedily; to whom be glory and power unto the ages. Amen.

HOMILY II

Concerning the kingdom of darkness, that is, sin: and that God alone can remove sin from us, and deliver us from the yoke of the slavery of the most wicked prince.

^A I. The kingdom of darkness, that is to say, that wicked prince, having made man his captive from the beginning, did so encompass and clothe the soul with the power of darkness as if it were a man, and they create him a king, and clothe him in royal garments, and from his head to his nails he wears royal apparel. Thus did that wicked prince clothe the soul and its whole substance with sin, defiled it entirely, and led it wholly captive into his kingdom, nor did he leave any member of it free from himself, not the thoughts, not the mind, not the body, but he clothed it in the purple of darkness. For just as the body does not suffer in only one part or one member, but the whole is entirely subject to suffering, so also the whole soul has suffered the passions of malice and sin. That wicked one has therefore clothed the whole soul—the essential member and part of man—with his own malice, that is, with sin, and thus the body has become subject to suffering and corruption.

^C II. For when the Apostle says: "Put off the old man," he speaks of him as a complete being, having eyes set against eyes, head against head, ears against ears, hands against hands, feet against feet. For the wicked one has defiled and distracted the whole man, soul and body, and has entered into man, the old man, polluted, impure, and an enemy of God, not subject to the law of God—that is, into sin itself—so that man no longer sees as he wills, but sees wrongly, and hears wrongly, and has feet that hasten to commit wickedness, and hands that work iniquity, and a heart that meditates evil. Let us therefore also beseech God that He may strip us of the old man, because He alone is able to remove sin from us, because those who have led us captive and hold us in their kingdom are stronger than we. ^D Yet He Himself has promised to deliver us from this slavery. For just as when the sun shines and a wind blows, the sun indeed has its own body and its own nature, and likewise the wind has its own nature and its own body, and no one can separate the wind from the sun, unless God alone causes the wind to cease, so that it blows no more: so also sin is mixed with the soul, while each nonetheless retains its own nature.

III. It is therefore impossible to separate the soul from sin, unless God causes this wicked wind to cease and stand still, the wind which dwells in the soul and body. And again

just as someone observes a bird flying and wishes himself to fly, but being destitute of wings cannot fly, so likewise to man there is present the will to be pure, blameless, and spotless, and to have no malice in himself, but to be always with God; yet he does not possess the power. He desires, indeed, to fly into the divine air and the liberty of the Holy Spirit, but unless he receives wings, he cannot. Let us, therefore, beseech God that He may give us the wings of a dove, of the Holy Spirit, that we may fly to Him and find rest, and that He may separate and cause to cease from our soul and body the wicked wind, sin itself, which dwells in the members of our soul and our body. For to Him alone it is possible to do this. For "Behold," He says, "the Lamb of God, who takes away the sin of the world." He alone has shown this mercy to men who believe in Him, in that He delivers them from sin, and to those who always wait and hope, and seek Him unceasingly, He bestows this unspeakable salvation. ^B

IV. Just as in a dark and gloomy night a certain fierce wind blows, and moves, searches out, and shakes all plants and seeds, so also man, having fallen under the power of the night of darkness, of the devil, and being in night and darkness, is agitated, shaken, and disturbed by the terrible wind of sin blowing. It searches out his whole nature, his soul, his reasonings, and his mind. And all the members of the body are shaken; and no member of the soul or body is free or immune from the sin that dwells in us. Similarly, there is a day of light and a divine wind of the Holy Spirit, blowing and refreshing the souls that are in the day of divine light; and flowing through the whole substance of the soul, and the reasonings, and all the essence, and all the members of the body, refreshing and resting them with a divine and unutterable rest. This is what the Apostle was saying: "We are not children of the night, nor of darkness; for you are all children of light, and children of the day." And just as there, in error, the old man strips off the complete and perfect man and wears the garment of the kingdom of darkness, a garment of blasphemy, of unbelief, of fearlessness, of vain glory, of pride, of avarice, of lust, and other similar ragged, impure, and filthy garments of the kingdom of darkness: so, on the contrary, whoever have stripped off the old and subterranean man, and whomever Jesus has stripped of the garments of the kingdom of darkness, they have put on the new and heavenly man, Jesus Christ, that again eye may be joined to eye, ear to ear, head to head, so that he may be wholly pure, bearing the heavenly image. ^{C D}

V. And the Lord has clothed them with garments of the kingdom of unspeakable light, garments of faith, of hope, of love,

joy, peace, goodness, kindness, and all other similar garments of light, life, divine, living, and unspeakable rest; so that, just as God is love, and joy, and peace, and kindness, and goodness, so also the new man may become such by grace. And just as the kingdom of darkness and sin is hidden in the soul until the ^A day of the resurrection, when the very body of sinners shall be revealed along with the darkness now hidden in the soul: so also the kingdom of light, and the heavenly image, Jesus Christ, mystically illuminates the soul now, and reigns in the soul of the saints; but hidden from the eyes of men, it is Christ alone who is seen in truth by the eyes of the soul until the day of the resurrection, when the body itself shall be revealed and glorified by the light of the Lord, which is now in the soul of man, so that the body itself may also reign with the soul, which has now attained the kingdom of Christ, and rests and is illuminated by the divine light. ^B Glory be to his compassion and mercy, because he has pity on his servants, and illuminates them, and delivers them from the kingdom of darkness, and grants them his own light and his own kingdom, to whom be glory and power unto the ages. Amen.

HOMILY III.

That brothers ought to conduct themselves in sincerity, simplicity, love, and peace with one another, and ought to wage war and battle in their internal thoughts.

I. Brothers ought to conduct themselves with great love toward one another, whether they are praying, or reading the Scriptures, or doing some work, so that they may possess the foundation of love toward one another; and thus their ^C practices or pursuits can be approved, and those who devote themselves to prayers, and those who read, and those who work, all being able, while living in sincerity and simplicity, to help one another. For why is it written, "Thy will be done, as in heaven, so on earth"? [Matt. vi, 10] So that, just as the angels in heaven dwell together with one another in great harmony, living in peace and love, and there is no pride there, nor envy; but they dwell with one another in love and sincerity, in the same way the brothers should be with one another. It happens that some meet in a group of thirty, [and] they cannot persevere the whole day and night; but some of them devote themselves to prayer for six hours, and wish to read: while others serve promptly and benevolently, and others among them do some work. ^D

II. Therefore, brothers ought, if they do any work, to conduct themselves with one another in love and joy; and he who works ought to speak thus concerning him who prays: "The treasure which my brother possesses, since it is common, I also have." And he who prays ought to speak thus concerning him who reads: "The profit that he derives from the reading, redounds to my own gain." And he who works, let him say again thus: "The labor which I perform, contributes to our common utility." For just as the members of the body, though many, are one body, and

^A they help one another, and each performs its own work; yet the eye sees for the whole body, and the hand works for all the members, and the foot walks, carrying all the parts, and one suffers with another—so too let the brothers be with one another. And let not him who prays judge him who works, because he does not pray; nor let him who works judge him who prays, because the latter remains at rest while I labor; nor let him who ministers judge the other. But let each, whatever he does, do it for the glory of God. Let the reader hold the one who prays in love and joy, considering this, that "He prays for me." And let him who prays consider this concerning the one who works, that "What he does, he does for the common utility."

III.

IV.

^A

V. Finally, the opposing will, overwhelmed by trouble and affliction, begins to become superior; it falls, it is raised up. Again, sin casts the soul into ten or twenty combats; it overcomes the soul and casts it down, but the soul, in time, overcomes sin in the decisive struggle. Again, if the soul persists and is not sluggish in any part, it begins to emerge superior and to discern, to carry off palms of victory against sin. Yet if even in these it is tested, sin still overturns the man until he comes to a perfect man, to the measure of the age, and completely overcomes death; for it is written: “The last enemy, death, is destroyed.” ^B And thus they become superior and victors over the devil. But if, as we have already said, someone says, “I do not commit fornication, I do not commit adultery, I am not avaricious, this suffices for me,” he has indeed fought in this way against three species of sin; but against the other twenty, which sin has against the soul, he has not fought, but has been defeated. Therefore, he must fight and struggle against all the species of sin. For the mind, as we have often said, is an adversary, and possesses equal strength against sin to speak against it and resist the thoughts.

VI. But if you say that the opposing powers are stronger, and that evil reigns entirely over man, you make God unjust, for condemning human nature because it obeyed Satan, when he is stronger, and subjects man to himself by a compelling force; you are making him greater and stronger than the soul. But you will hear me in the end. Just as if there were a youth who entered into a wrestling match ^C with a boy, and if the boy, if he were defeated, were condemned because he proved inferior, this would have much injustice in it: likewise we also say that the mind is an adversary and is endowed with equal strength. And such a soul, if it seriously seeks help and assistance, obtains it and is deemed worthy of redemption. For the conflict and the struggle depend upon an equality of strength. Let us glorify the Father and the Son, and the Holy Spirit unto the ages. Amen.

HOMILY IV

Christians must complete the course of the stadium of this world attentively and accurately, so that they may obtain the heavenly proclamation from God and the angels.

I. Those who intend to pass through the Christian life with accurate study ^D ought, above all others, to have the greatest care for the intellectual and discerning part of the soul, so that, having obtained an exact judgment of good and evil, and having distinguished those things which are brought in against nature into pure nature, we may live rightly and without stumbling; so that, using the faculty of discernment as an eye, we may obtain this: that we are not suitable to strike a treaty with wickedness and evil; and thus, adorned with the divine gift, we may become worthy of the Lord. Let us take an example from those things which are subject to sight. If

^A we take it: for the body is like the soul, and the things of the body are like the soul, and things seen like those which are hidden.

II. For just as the body has the eye as its guide, and the eye itself, seeing, leads the whole body in a straight path; suppose for me that someone is passing through places overgrown with woods, and filled with thorns and mud, where fire also breaks out, and swords are fixed, and precipices and multitudes of waters are also found there. Therefore, the man who is alert, and diligent, and steady, having the eye as his guide, passes through those difficult places with the utmost caution, holding his tunic with his hands and feet on every side, so that it may not be torn among the brush and thorns, or be destroyed by the mud, or be cut by a sword. And the eye ^B guides the whole body, being its light, so that it may not be dashed upon the precipices, or drowned in the waters, or harmed in some other difficult way. Thus, the man who is so alert and prudent, and who passes through with all vigilance, gathering up his tunic, guided straight by the eye, preserves both himself unharmed, and keeps the tunic of his garment unburnt and untorn. But if anyone is idle and sluggish, and lax, and heavy, and slack, as he passes through such places, his tunic streaming on this side and that, it is torn into the woods and thorns, or is burnt up by the fire, because he does not bravely hold the garment together on every side; or it is cut by the swords that are fixed there, or is stained by the mud, and, to speak briefly, he quickly ruins the fine and new tunic of his garment because of his negligence, and slackness, and sloth; and if he does not look well and directly to his eye, he himself will fall into a ravine or be drowned in the waters.

III. In the same way also the soul, wearing the garment of the body as if it were a fine tunic, having a discerning faculty that directs the whole soul with the body, as it passes through the woods and thorns of life, and mud, and fire, and precipices—that is, desires, and pleasures, and the other ^C absurdities of this age—ought everywhere, with vigilance, and courage, and diligence, and attention, to hold together and guard itself, and the tunic of the body, lest it be torn somewhere among the woods and thorns of the world, cares, and occupations, and earthly distractions; or be burnt up by the fire of desire. For she, being adorned, turns her eye away so as not to see evil; similarly also her ears, so as not to hear slander; her tongue, so as not to speak vain things; her hands and her feet from wicked practices. For the soul has the volition to turn away and to restrain the members of the body from most wicked sights and evil hearing, and shameful things, and unbecoming words, and worldly and wicked pursuits.

IV. The soul also turns itself away from wicked wanderings, ^D guarding the heart, so that the members of its thoughts may not wander in the world; and thus struggling, and exerting itself, and with

^A diligent and attentive watch keeping the members of the body from malice, from every laceration, burning, and defilement, it preserves the luminous tunic of the body immune. Finally, that soul itself, through its own will—which is endowed with the power of knowing, understanding, and discerning—and, to speak entirely, through the power of the Lord, shall be preserved; for it constrains itself to the best of its ability and withdraws from all worldly concupiscence. And thus it obtains help from the Lord, so that it is truly guarded from the evils which we have previously enumerated. For whenever the Lord sees anyone who courageously turns himself away from the pleasures of this life, and from distractions and heavy worldly cares, and from the occupations of vain thoughts, He grants him the special help of grace, and preserves that soul unharmed, which valiantly passes through this present perverse age. And thus the soul obtains celestial praise from God and His angels, because it has accurately guarded the garment of its body and itself, and, as far as was in its power, being turned away and removed from all worldly concupiscence, and having obtained divine aid, it has happily completed the course ^B of the stadium of this life.

V. But if anyone, flowing with sloth and negligence, does not walk cautiously in this life, and does not of his own will turn away from all worldly concupiscence, nor seek the Lord alone in every desire, he is cast into the thorns and thickets of this world, and the garment of his body is burned by the fire of concupiscence, and is defiled by the mud of pleasures; and thus the soul is found fearful and without confidence on the day of judgment, for the reason that, when it could not preserve its garment immaculate, it corrupted it by the deceits of this age; and on that account it is thrust out of the kingdom. For what will God do for him who has of his own accord delivered himself to the world, and, deceived by pleasures and seduced by worldly occupations, wanders about? Indeed, He grants help to him who, having turned away from sordid pleasures and former habits, with all force and impetus always directs his thoughts to the Lord, and denies himself, and ardently seeks the Lord alone. He preserves him who guards himself from the snares and ropes of the forest of this world, who even works out his own salvation with fear and trembling, and with all attention passes through the snares, ^C ropes, and concupiscences of this age, and seeks the Lord’s help, and hopes to be saved by His mercy through grace.

VI. For behold, five prudent and sober virgins, alacritously summoning the Guest of their nature, having received oil in the vessels of their heart—that is, the supernal grace of the Spirit—were able to enter together ^D with the Bridegroom into the heavenly bridal chamber. But the others, the foolish ones, remaining in their own nature, did not watch, nor did they take pains to receive the oil of exultation in their vessels, but as if still in the flesh

^A but rather they fell asleep through negligence, sloth, indolence, ignorance, or even an opinion of their own righteousness; therefore they were also excluded from the bridal chamber of the kingdom, not being able to please the heavenly Bridegroom. ^B For having been held fast by the bond of the world and a certain earthly love, they did not bestow all their love and affection upon the heavenly Bridegroom, nor did they carry with them the oil. For indeed, those souls that seek the sanctification of the Spirit—which is foreign to our nature—bind all their love to the Lord; they walk there, they pray there, and there they ponder all things, turning away from all else; therefore they are deemed worthy to receive the oil of heavenly grace, and thus they are able to pass through without stumbling, being perfectly pleasing to the spiritual Bridegroom. Souls that remain in their own nature crawl, as it were, upon the ground in their thoughts, they think of earthly things, and their mind has its dwelling upon the earth; and while they imagine themselves to belong to the Bridegroom and to be adorned with the ordinances of the flesh, they have not been born from above of the Spirit, not having received the oil of exultation.

VII. For the five rational senses of the soul, if they receive the grace from above and the sanctification of the Spirit, are truly prudent virgins, inasmuch as they have received the wisdom of grace from above. ^C But if they remain only in their own nature, they are found to be foolish and are demonstrated to be children of the world; for they have not put off the spirit of the world, even though, in appearance, by means of certain pretexts of piety and outward form, they falsely persuade themselves that they are the brides of the Bridegroom. For just as those souls that are entirely and wholly attached to the Lord are there in their thoughts, and there they pray, and there they walk, and there they are held by the desire of the love of God; so, conversely, souls that have been given over to the love of the world and wish to have their dwelling on the earth, walk there, and there think, and there their mind resides. Therefore, they are unable to turn toward the good disposition of the Spirit, which is a stranger to our nature—I mean heavenly grace—which must be joined and glued to our nature so that we may be able to enter the heavenly bridal chamber of the kingdom with the Lord and attain eternal salvation.

VIII. For instead of the guest of our nature, we have received into ourselves the malice of the passions through the disobedience of the first man, which, having become as it were our nature through habit and much prejudice, must again be expelled through the guest of our nature—the heavenly gift of the Spirit—and we must be restored to our ancient purity. ^D And unless we now receive that love of the Spirit from heaven with much asking, and supplication, and faith, and prayer, and turning away from the world; and unless we are attached to that love which is the Lord, and our nature, which has been defiled by malice, is sanctified by that love of the Spirit; and unless we persevere until the end without stumbling, carefully living in all his commandments, we shall not be able to attain the heavenly kingdom.

^A IX. But let me speak more subtly and profoundly as the capacity granted to me allows. Therefore, listen attentively. The infinite, inaccessible, and uncreated God assumed a body on account of His immense and ineffable goodness, and, if I may so speak, He diminished Himself from His inaccessible glory, so that He might be united to His visible creatures, such as the souls of the saints and the angels, that they might be able to become partakers of the divine life. For each of these, according to its own nature, is a body—I mean the angel, the soul, and the demon; for although they are subtle, yet in substance, form, and figure, according to the fineness of their nature, they are subtle bodies, just as this body is crass and solid in its substance. Thus, the soul also, being subtle, encompasses within itself the eye, through which it sees, the ear, through which it hears; similarly the tongue, through which it utters speech; the hands, and in short, the whole body; and by encompassing its members, the soul is commingled with it, through which it produces and exercises all the actions or works of this life.

^B X. In the same way, God, who far transcends our limits and intellect, diminished Himself through His goodness, and put on the members of this body, and withdrew Himself from His inaccessible glory; and through benevolence and philanthropy, having transformed His form, He assumes a body and is commingled, and takes up holy souls that are acceptable and faithful to Him, and becomes one Spirit with them, according to the saying of Paul: the soul, so to speak, becomes soul, and substance becomes substance, so that the soul may be able to live in newness and perceive immortal life, and become a partaker of eternal glory—that soul, I say, which is worthy of Him, that is, of God, and is well-pleasing to Him. For if God created this visible creature from things that were not, that they might be, with great difference and variety, which, before it was made, was not 31; He also willed, and without any labor created from things that were not, solid and hard substances, such as earth, I mean, mountains, trees (you see what kind of hardness of nature exists); and again, the intermediate waters, and from them He commanded birds to be born; and again, more subtle things, fire and winds, and other things which, on account of their subtlety, escape the keenness of the bodily eye.

^D XI. Just as the infinite and ineffable knowledge of the manifold divine wisdom created from things that were not both more crass and more subtle and simpler bodies, which subsist by His will; how much more does He Himself, who is as He wills, and what He wills, through ineffable clemency and incomprehensible goodness, transform and diminish Himself and assimilate Himself, by assuming a body as far as it was capable, to holy, worthy, and faithful souls; so that He who does not fall under sight might be beheld by them, and He who escapes every touch might be handled according to the nature of the subtlety of the soul; and thus they might taste His sweetness, and enjoy by experience itself the benignity of the light of ineffable pleasure. Whenever

for our God is a consuming fire, he says. ^A When He wills, He becomes an ineffable and unspeakable rest, so that the soul may rest in the rest of the Godhead; ^B or when He wills, He becomes joy and peace, warming and protecting it.

XII. If God also wishes to liken Himself to one of the creatures, for the sake of the exultation and joy of the intelligible creatures—such as the city of light, Jerusalem, or the heavenly Mount Sion—He can do all things as He wills, just as it has been said: "But you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem." ^B All things are easy and feasible to Him, as He transforms Himself into whatever form He wills for the sake of those who are worthy and faithful souls; let a man only strive to become a friend and well-pleasing to Him, and by actual experience and perception he shall see the heavenly goods, and the ineffable delight, and the infinite wealth of the Godhead truly, which eye has not seen, nor ear heard, nor has it ascended into the heart of man, as the Spirit of the Lord becomes rest for worthy souls, and exultation, and delight, and eternal life. For the Lord embodies Himself even as food and drink, as it is written in the Gospel: "He who eats this bread shall live forever," ^C that He may refresh in an ineffable manner and fill the soul with spiritual joy; for He says: "I am the bread of life." Similarly, He transforms Himself into a drink of heavenly spring water, as He says: "Whoever drinks of the water that I shall give him, there shall become in him a fountain of water springing up into eternal life"; and all, he says, "drank the same drink."

XIII. Thus to each of the holy Fathers He appeared as He willed, and as was profitable: differently to Abraham, differently to Isaac, differently to Jacob, differently to Noah, to Daniel, to David, to Solomon, to Isaiah, and to each of the holy prophets. Differently to Elijah, and differently to Moses. And I indeed believe that Moses, at every hour on the mountain, during that forty-day fast, was entering into that spiritual table and was delighting and feasting. To each of the saints, therefore, He appeared as He willed, in order to refresh and save them, and to lead them to the knowledge of God. For all things are easy to Him, whatever He wills, and as He wills, diminishing Himself, He becomes corporeal and transforms Himself, ^D and becomes visible to those who love Him in the inaccessible glory of light; and He appears out of His immense and ineffable love to those who are worthy according to His power. For the soul that has been deemed worthy to receive in great desire, and expectation, and faith, and love, that power from above, the heavenly love of the Spirit, and has received the heavenly fire of eternal life, is truly loosened from every worldly love, and is delivered from every bond of wickedness.

XIV. For just as iron, or lead, or gold, or silver, when cast into the fire, is melted, changing from its hard nature into softness, and

^A its natural hardness is resolved and altered by the hot power of the fire: in the same manner, the soul that denies the world and is held fast by the sole desire for the Lord with great searching of heart, striving, and labor; and unceasingly waits for Him in hope and faith; and which has attained that heavenly fire of the divinity and love of the Spirit: then it is truly loosed from all love of the world, and is delivered from every evil affection, and casts all things far from itself; and, its natural habit and the hardness of sin having been changed, it counts all other things as superfluous, resting only in the heavenly Bridegroom whom it has received, in His fervent and ineffable love.

XV. I say to you, however, that even those beloved brethren whom it has before its eyes, if they draw it away from that love, it rejects, so to speak. For that is the soul’s life and rest, the mystical and ineffable participation in the heavenly kingdom. For if the love of carnal communion separates [a man] from father, mother, and brothers, and all things become strange to him in his mind; and if he loves anything, he loves it as something external, while he retains all affection for his spouse: *Therefore,* it says, *a man shall leave his father and mother, and shall cleave to his wife, and they two shall be into one flesh.* ^B If, therefore, the love of the flesh thus looses [one] from every [other] love, how much more shall those who have been deemed worthy of the true participation of that holy, heavenly, and beloved Spirit be delivered from every love of the world, and all things shall seem superfluous to them, because they are overcome by heavenly desire and joined to His [grace]! For there they deposit their desires, there their thoughts, there they live, there their meditations wander, and there the mind ever dwells, overcome by divine and heavenly love and spiritual longing.

XVI. Finally, beloved brethren, since such great goods are offered to us, and such great promises have been made to us by the Lord, come, let us cast away all impediments from ourselves, let us turn away from all love of the world, and let us surrender ourselves to this singular Good with searching and desire, that we may be able to become partakers of that arcane love of the Spirit, towards which the divine Paul has exhorted us to hasten, saying: *Pursue love* ^C; ^D so that we may be deemed worthy, those of us whose hardness is changed by the right hand of the Most High, and that we may arrive at spiritual sweetness and rest, wounded by the love of the divine Spirit. For the Lord is borne toward men with much kindness, and is touched with intimate mercy, if ever we turn ourselves wholly and entirely to Him, snatching ourselves away from all that is contrary. For although through extreme ignorance, childishness, and preconceived notions of malice we turn away from the true life and place many obstacles in our own way, truly unwilling to repent; yet He greatly pities us, waiting long-sufferingly for when

^A we might turn and draw near to Him, and have our inner man enlightened, that our faces may not be put to shame on the day of judgment.

XVII. But if this seems difficult and burdensome to us because of the hard discipline of virtue, and even more because of the suggestion and counsel of the adversary, behold, He Himself is moved with compassion and is long-suffering, awaiting our conversion; He bears with us when we sin, waiting for our repentance, and He is not ashamed to receive us again when we have fallen, just as the Prophet said: “Shall he who falls not rise, or he who turns away not turn back?” (Jerem. viii, 4). If only we, provided with a good intention, remain in sobriety and turn back immediately and rightly, seeking help from Him! And He is ready to save us; for He welcomes the fervent impulse of our will toward Him, as much as we have the power, and our good faith and eagerness arising from our own volition; but every restoration He Himself works within us. Let us be diligent, therefore, beloved, as children of God, having stripped off every prejudice and negligence and sloth, to become brave and ready to follow after Him, and let us not postpone from day to day, being stolen away by malice; for we do not know at what hour our departure from the flesh will take place. For great and ineffable are the promises of Christians, to such a degree that all the glory and beauty of heaven and earth, and the remaining adornment and variety, ^B and riches and loveliness, and the delight of things seen, bear no proportion at all to the faith and wealth of a single soul.

XVIII. How then shall we not desire, urged by such exhortations and promises of the Lord, to draw near to Him entirely with our whole being, and to surrender ourselves completely to Him, having renounced, according to the Gospel, all things together with our own life, and to love Him alone, and with Him nothing else? But behold, all these things and how much glory besides has been given! How many dispensations of the Lord have occurred since the time of the Fathers and the prophets! How many promises have been made! And how many exhortations! How much mercy of the Lord has been shown toward us from the beginning! And finally, through His own coming, He showed His ineffable kindness toward us by the crucifixion, in order that, having turned us to life, He might translate us. Yet we do not withdraw from our own will, the love of the world, and evil prejudices and habits. Wherefore, it is apparent from this that we are possessed of little faith, or even of no faith at all. And beyond all these things, behold, He shows Himself kind toward us, invisibly protecting and cherishing us, and does not, in accordance with our sins, deliver us finally to malice and the deception of the world, and suffer us to perish; rather, out of ^C His exceeding mercy and long-suffering, He looks down from on high, [waiting to see] when we might turn back to Him.

XIX. But I fear lest the saying of the Apostle might be fulfilled in us, who live with a mind prone to despise all things.

For he says: "Do you despise the riches of his kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" If, however, we add more sins to His patience and kindness and tolerance, and for ourselves gather greater condemnations through our negligence and contempt, that saying will be fulfilled: "But according to your hardness and impenitent heart, you are storing up for yourself wrath on the day of wrath and revelation of the just judgment of God." For God uses a great and ineffable kindness and an inexpressible patience toward the human race, if only we are willing to come to our senses and strive to turn ourselves entirely toward Him, so that we may be able to attain salvation.

^B XX. But if you desire to know the patience and the supreme kindness of God, let us learn this from the divinely inspired Scriptures. Look toward Israel, from whom the fathers come, to whom the promises were given, from whom Christ came according to the flesh, and for whom were the worship and the covenant; how much did they sin? How often did they turn away? Yet God Himself did not abandon them forever, but for a certain time He subjected them to chastisements for their own benefit; desiring to soften the hardness of their hearts through affliction, He turned them back, He admonished them, He sent prophets. Moreover, for how long a time was He patient toward those who sinned and offended Him, and nevertheless received them with joy when they returned? And when they turned away again, He did not desert them, but recalled them to repentance through the prophets; and though they were very often turned away from Him, and returned afterward, He tolerated them benevolently and received them humanely, until at last they were caught in that great transgression, laying hands upon their own Master, whom they were expecting, according to the tradition of the fathers and the holy prophets, to be their Redeemer, Savior, King, and Prophet. For when He came, they did not welcome Him; but, on the contrary, after heaping upon Him many things worthy of infamy, they finally punished Him with the death of the cross. ^C And in this so great an offense and huge a fall, their sins, which had been increased to the maximum, were made complete; and thus at last they were deserted perpetually, the Holy Spirit departing from them when the veil of the temple was torn. And so their temple, having been handed over to the nations, was torn down and made desolate, according to the dictum of the Lord: "There shall not be left here one stone upon another that will not be destroyed." And thus they were finally handed over to the nations, and scattered over the whole earth by the kings who led them away into captivity at that time, being forbidden ever again to return to their own places.

^D XXI. Thus, therefore, even now, God, being good and benign, shows Himself patient toward each one of us, seeing how much each one stumbles; and He remains quiet, waiting for when he might come to his senses and turn away from committing sins, receiving him from sin

with great affection and joy. For it says: *Joy is made over one sinner who repents*. ^A And again: *It is not the will of my Father, that one of these little ones should perish*. But if anyone, because of the great kindness and leniency of God incumbent upon him—since He does not proceed to take vengeance for each of his individual acts of stumbling in sin, whether hidden or manifest, but sees and remains quiet, waiting for God to reach repentance—abuses this and proceeds to such contumacy that he adds sin upon sin, and links sloth to sloth, and builds stumbling-block upon stumbling-block, he fills up the measures of sins, and to such a degree of stumbling does he finally come, from which he can no longer rise, but is crushed and, being delivered to the evil one, ^B perishes for good.

XXII. Thus it happened with the Sodomites. For having sinned much and not turning back, they later stumbled so far in their wicked counsel against the angels, wishing to practice sodomy with them, that they had no more room for repentance, but were rejected forever. For they filled up the measure of their sins, and went beyond it; and for this reason they were burned by fire under divine judgment. So it happened also in the time of Noah; having committed many crimes and not repenting, they reached such a state of sin that in the end the whole earth perished. Likewise, with the Egyptians, who stumbled much and sinned against the people of God, God used clemency, not inflicting such scourges as would cause them to perish entirely, but for the sake of discipline, turning, and repentance, He brought upon them those small lashes of scourges, showing patience and waiting for their repentance. But those men, having sinned in many ways against the people of God—and even later, when they had turned repentant, they regretted their conversion and set themselves back into the ancient unbelief of their evil disposition—they distressed the people of God. Finally, when through many wonders God led His people out of Egypt through Moses, they sinned greatly, pursuing from the rear of the people of God. Wherefore, in the end, divine judgment consumed and destroyed them, and sank them beneath the waters, not reckoning them worthy even of this present life.

XXIII. In the same way, the people of Israel, as was said before, stumbling and sinning much, killing the prophets of God, and doing many other evil things—since God showed patience and remained quiet, waiting for their repentance—they eventually stumbled so far that, being crushed, they could no longer rise. For they laid their hands upon the Master's authority. Therefore, being finally forsaken, they were cast out, and the prophecy, the priesthood, and the worship were taken from them, and given to the nations that believed, as the Lord says: *The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof*. For up to that time He had borne with them, and God had shown patience, and did not cease having compassion upon them; but because...

they satisfied ^A the measure of their sins, and overreached it, having laid their hands upon the Lord’s majesty, they were in the end abandoned by God.

XXIV. Furthermore, beloved, we have discoursed at greater length on these matters, proving from Scriptural insights that we must convert more quickly, and hasten to the Lord, who mercifully awaits us and receives us with great joy when we withdraw completely from all malice and evil preoccupation, lest our contempt grow within us from day to day, and the sins accumulated against us redound upon us, and on that account we bring divine wrath upon ourselves. Let us therefore strive to turn with a true heart to approach Him, not despairing of salvation (which is the property of malice and depravity) through the remembrance of prior sins, which drive man to despair, to lethargy, to negligence, and to sloth, lest he come to the Lord after ^B conversion and become a partaker of salvation, even though the highest kindness has been offered by God to the human race.

XXV. But if indeed it appears to us as difficult and impossible to turn after being preoccupied by a great mass of sins—which, as we have said before, is a token of malice and an obstacle to our salvation—let us remember and consider how the Lord, while He was in the world, restored sight to the blind, healed the paralytic, cured every disease, raised the dead already as if corrupt and in oblivion, made the deaf to hear, cast out a legion of demons from a man, and restored one laboring under such insanity to the integrity of his mind. How much more, then, will He turn a soul that turns to Him, seeking mercy from Him and in need of His aid, and restore it to a joyful vacuity of passions, and to the state of all virtue and the renewal of its mind; and, having restored ^C health and the sight of the mind and the tranquility of thoughts, lead it from blindness, deafness, the death of unbelief, and ignorance and rashness, to the wisdom of virtue and the purity of heart? For He who created the body, the same also created the soul. And just as, while He walked on the earth, to those coming to Him and seeking help and healing from Him, He liberally and kindly granted and showed it, as a good and only physician; in the same way also in spiritual things.

XXVI. For if for the sake of bodies, which are dissolved and perish in death, He was moved by such great mercy, and readily and kindly granted to each what he sought; how much more to the immortal, indissoluble, and incorruptible soul, oppressed by the disease of ignorance, malice, unbelief, and rashness, and the remaining passions of sin; if it approaches ^D the Lord, and asks for help from Him, and looks to His mercy, and desires to receive the grace of the Spirit from Him for its redemption and salvation, and for deliverance from all malice and every passion, will He not grant it most quickly and most readily as medicine...

for healing, according to the same word: "How much more will the heavenly Father do justice to those who cry to him day and night?" And He adds, saying: "And I tell you, He will do justice to them quickly." And again, in another passage, He exhorts: "Ask and it shall be given to you; for everyone who asks receives, and he who seeks finds, and to him who knocks it shall be opened." And having proceeded further, He adds: "How much more will your heavenly Father give the Holy Spirit to those who ask Him! Amen I say to you, even if He will not give it to him because he is his friend, yet because of his impudence He will arise and give him as much as he needs."

^B XXVII. He has therefore exhorted us by all these things to ask for the reception of His grace without shame, unceasingly and without being discouraged. For He came for the sake of sinners, that they might turn to Him and He might heal those who believe in Him; provided only that we ourselves abstain from evil preoccupations as far as lies in our power, and hate evil practices, and turn away from the deceits of the world and from wicked and vain thoughts, and through all things, as much as possible, cleave to Him. For He is prepared to provide us with His help. For it is for this reason that He is merciful, vivifying and healing incurable passions, and working redemption for those who call upon Him, and who, having turned to Him, withdraw ^C of their own will and accord from all love of the world as much as they can, and lift their mind from the earth, and hang upon Him by their seeking and desiring. Such a soul is deemed worthy of His help, which deems all things superfluous and finds rest in nothing of the world, but expects to rest and rejoice in the peace of His goodness; and thus, having attained the heavenly gift through such faith, and having laid its own desire to rest in the fullness of faith through grace, and henceforth serving the Holy Spirit harmoniously and consistently, and progressing each day toward the good, and remaining in the way of righteousness, and remaining unbent and unentangled toward the side of wickedness until the end, and having in nothing grieved the grace, it is deemed worthy of eternal salvation with all the saints, as being a companion and fellow-runner with them, having conducted itself in the world in imitation of them. Amen.

HOMILY V.

I. The world of the Christians is different, and their conduct, and mind, and speech, and action is different; and the conduct, and mind, and speech, and action of the men of this world is different. It is one thing that they are, and another that these are, and great is the difference between

^A these and those. For the inhabitants of the earth and the children of this world are like wheat cast into the sieve of this earth, being sifted by the unsteady thoughts of this world, and by the unceasing surging of earthly things, of desires, and of complex material notions. Satan tosses the souls and sifts the entire sinful race of men — from the time of Adam’s fall, when he transgressed the commandment — through the sieve, that is, through earthly things; and having come under the prince of wickedness, who has received authority over him, he henceforth sifts and strikes, with unceasing thoughts of deception and disturbance, against the sieve of the earth, all the sons of this world.

^B II. For just as in a sieve the wheat is struck by the one sifting it, and, being moved unsteadily within it, is turned about, so the prince of wickedness holds all men through earthly things, and through them he shakes, and perturbs, and strikes them with vain reasonings, and shameful desires, and earthly and worldly bonds, unsteadily capturing, troubling, and alluring the entire race of Adam, which is subject to sin; just as the Lord foretold to the apostles the future insurrection of the prince of wickedness against them: *Satan hath requested to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not* (Luc. XXII, 31, 32). For that word which was spoken by the Creator to Cain, and that sentence openly pronounced, namely, *Groaning and trembling shalt thou be upon the earth* (Gen. IV, 12), is a type and ^C hidden image of all sinners. For thus, the race of Adam, having neglected the commandment of God and become subject to sin, began to possess that image in secret, being thereafter agitated by continuous thoughts of fear and dread, and of every disturbance, with the prince of this world driving every soul that is not born of God hither and thither, and, like wheat agitated in a sieve, incessantly troubling the thoughts of men, and by the seductions of this world, and by pleasures, and fears, and disturbances, shaking and alluring everyone.

III. Therefore the Lord, showing that those who follow the enticements and the will of the wicked prince bear the image of Cain’s wickedness, rebuking them said: *You, he says, will to do the desires of your father. He was a murderer from the beginning, and stood not in the truth* (Joan. VIII, 44). Thus, the entire race of Adam that is subject to sin possesses that condemnation hidden within itself, namely, *Groaning and trembling shall ye be, moved in the sieve of the earth by Satan who sifts you.* For just as from one Adam the race of men was multiplied upon the earth, so one ^D wickedness of the passions has entered into the sinful race of men, and the prince of wickedness is able to sift them all with continuous, gross, vain, and tumultuous thoughts. For just as one wind can agitate all plants and seeds and

^A shake them, or as one darkness of night spreads over the whole earth, so the prince of wickedness, being a certain rational darkness of malice and death, and being a certain hidden and wild wind, agitates the whole race of men that is upon the earth, and carries them about with unstable thoughts, and by the pleasures of the world lures the hearts of men, and fills every soul that has not been born from above, and that has not yet been translated in its mind and understanding to another age, with the darkness of ignorance, blindness, and forgetfulness; as it is written, "Our conversation is in heaven."

IV. For in this do true Christians differ ^B from every other class of men, and there is a great difference between them, as we have said before, in that the mind and understanding of Christians are always occupied with heavenly thoughts, and they behold eternal goods through the participation and communion of the Holy Spirit; because they have been born from above of God, and have been deemed worthy to become children of God in truth and power, and through many struggles, labors, and long periods of time have attained to a state and stability, and a tranquility and rest, no longer being sifted and tossed about ^C in unstable and vain thoughts. In this they are greater and better than the world, in that their mind and the disposition of their soul are kept in the peace of Christ and in the love of the Spirit; just as the Lord also, speaking of such as these, said that they have "passed from death into life." Therefore, the transformation of Christians does not consist in outward forms and types, as the many think the difference and distinction between them and others consists in forms and types; for behold, in mind and understanding they are like the world, and possess the same earthquake and disorder of thoughts, ^D and unbelief, and confusion, and agitation, and fear, as all men. And while they may differ from the world in form and in appearance, and in certain exterior accomplishments, yet in heart and in mind they are bound in earthly fetters, not possessing the divine rest and the heavenly peace of the Spirit in their heart; because they did not seek it of God, nor did they believe that they could be deemed worthy of these things.

V. For it is by the renewal of the mind, and the peace of thoughts, and the love of the Lord, and heavenly longing, that the new creature of Christians differs from all men of the world. Therefore the coming of the Lord also took place, that He might deem those who truly believe in Him worthy of these spiritual blessings. For the glory, and the beauty, and the heavenly riches of Christians are ineffable, and are acquired through toil, and sweat, and trials, and many struggles; yet the whole is to be ascribed to the grace of God. For if the sight of an earthly king is desirable to all men,

desired by all, and everyone who dwells in the king’s city desires, if only to behold his beauty, or the elegance of his garments, or the splendor of his purple, the gleam of his varied pearls, the seemliness of his diadem, and the dignity of the honors that accompany him—unless, of course, the spiritual despise these things, because they have experienced another, heavenly and incorporeal glory, and have been wounded by another ineffable beauty, and have become partakers of other riches, and have, according to the inner man, attained another spirit. Since, therefore, the men of this world, who possess the spirit of the world, are held by a great desire to see the earthly king, at least with all his adornment and glory—for inasmuch as his condition in things seen is greater than that of all men, so much more glorious, so much more desirable is he held to be by all, even just to see—and each one says to himself: “Would that someone might grant me that glory, and that seemliness, and that beauty!”—deeming him blessed, though he is otherwise like themselves, earthly, subject to the same affections, and mortal, yet desirable because of ^B his momentary adornment and glory.

VI. If, therefore, I say, carnal men desire so greatly the glory of an earthly king, how much more do those into whom has fallen a drop of the Spirit of life, which is of the Godhead, and whose heart Divine love has wounded for the heavenly King, Christ, find themselves bound by that beauty and ineffable glory, and the incorruptible seemliness and incomprehensible riches of the true and eternal King, Christ; those who are held captive by the vow and desire for Him, being turned entirely toward Him, and desiring to attain those inexpressible goods which they behold through the Spirit! For whose sake they account as nothing all things that are beautiful upon the earth, and the adornment, and glory, and honor, and riches of kings and princes; for they have been wounded by Divine beauty, and the life of heavenly immortality has been ^C instilled within their souls. Therefore, they long for that love of the heavenly King, and having Him alone before their eyes in all their desires, they unshackle themselves through Him from every worldly love and withdraw from every earthly bond, that they might be able to possess that one desire always in their hearts and mix nothing else with it. But very few are those who, having a good beginning, provide a good end, and arrive at the end without falling, having their love for God alone, and freeing themselves from all things. For many are pricked with compunction, and many become partakers of heavenly grace, and are wounded with heavenly love, but because they do not endure the intervening struggles, and contests, and toils, and the various temptations of the evil one, they are turned aside by various and diverse worldly ^D desires, because each one has the will to love something of this world, and not to free himself entirely from its love, and thus they have remained and been submerged in the abyss of the world, on account of their own will which

^A is characterized by lack of courage, and dissipation, or cowardice, or by some earthly love. For those who wish to pass through to the end in a good manner of life, from the truth, ought not to receive willingly nor mix any other desire or other love along with that celestial love, lest they be hindered from spiritual things, and turn backward, and finally fall from life. For just as great and unutterable and indescribable things are promised by God, so is there need of faith and hope and great struggles and conflicts, and much probation. For the good things which man hopes to receive when he desires the kingdom of heaven are no small thing: do you desire to reign with Christ for endless ages, and yet you do not willingly accept the conflicts and labors and temptations of this brief time of this life ^B even unto death? The Lord cries out: "If any man would come after me, let him deny himself, and take up his cross daily, rejoicing, and follow me." And again: "If any man does not hate father, mother, wife, children, brothers, sisters, and even his own soul also, he cannot be my disciple." But most men desire to attain the kingdom and wish to inherit eternal life, yet they do not refuse to live according to their own wills and to follow after them; rather, like him who sows vain things, not denying themselves, they wish to inherit eternal life, which is impossible.

For the word of the Lord is true. For those traverse the path without falling ^C who, in accordance with the commandment of the Lord, have denied themselves wholly and entirely, and have loathed all worldly desires, bonds, distractions, pleasures, and occupations, and having Him alone before their eyes, and desiring to do His commandments, so that each one turns away from his own will, lest by not wishing to receive the kingdom in truth and to deny himself, and by loving something along with that love—by taking pleasure in certain pleasures or desires of this world, and by not having one’s whole love, as much as is possible in intention and will, toward the Lord—he should fall. By one example, understand everything for me. Each person sometimes distinguishes and knows ^D that what he wishes to do is improper, but since he loves it and does not deny himself, he is conquered by it. For first, the war and the struggle and the poise and the weight and the balance take place within the heart, between the love of God and the love of the world; and then it comes forth, and each one distinguishes, if it happens to reach a fight and altercation with a brother, saying within himself: "Shall I speak? Shall I talk? But should I not speak?"—remembering indeed the word of God, but procuring his own glory, and not denying himself; but if it prevails a little

^A by the love of the world and by the inclination in the balance of the heart, the wicked word immediately proceeds even to the lips. Then, as if drawing a bow, the mind from within shoots at its neighbor through the tongue, sending forth arrows of unseemly words by its own voluntary will, procuring its own glory. Then, shooting at its neighbor at length with unseemly words, until the sin results in wounds and sometimes even injuries, and it makes the members of the body to war against one another, and sometimes even unto death and murder, in which the desire of the wicked one is fulfilled. Behold whence it began, and what end it had—the love of worldly glory, made heavy ^B by the inclination of the heart's balance through one's own will. For because a man has not denied himself, and loves something of the world, all those sins come to pass. In this same way, understand concerning every sin and evil practice that malice coaxes and inclines the will of the mind toward worldly desires and enticements and the pleasures of the flesh. Thus every work of malice is practiced; thus adultery and theft, thus avarice and sloth, thus the love of gold and vainglory, thus envy and ambition, and whatever else is a practice of malice. Sometimes works that seem good are performed for the glory and praise of men, which before God are like injustice, theft, and other sins. For God says: "He has scattered the bones of those who please men" (Ps. LII, 6); so that through things that seem good, the wicked minister seeks to appear diligent, for he is versatile and deceitful in the desires of the world. For by a certain earthly and carnal love, by which a man is overcome ^C by his own will, malice is enticed so that it becomes for him an insoluble chain and a heavy burden, immersing and suffocating him in the age of wickedness, not allowing him to rise up and return to God; for whatever a man has loved from the world, it oppresses and possesses his mind, and does not allow it to rise. For in this balance and weighing which is done by the scale of malice, the whole race of men is weighed and tested—namely, Christians living in cities, or in the mountains, or in monasteries, or in the fields, or in desert places—because a man, seduced by his own will, loves something, and his love is bound in any way whatsoever, and is not wholly in God. For one, for instance, has loved riches; another, gold and silver; ^D another, the eloquent wisdom of the world for the glory of men; another has loved power; another, the praise and honors of men; another, anger and violence; for by readily surrendering himself to the passion, he loves it. Another loves useless events; another, envy; another prides himself and rejoices every day; another is deluded by empty reasonings; another loves to be regarded as a teacher of the law for the glory of men; another delights in sloth and negligence; another is detained by garments and clothes; another gives himself to earthly cares; another is fooled by sleep and the charm of speech.

^A For if someone is bound by any small or great thing of the world, he is held by it and not allowed to look up. For whatever passion a man does not fight against nobly, that he loves, and that dominates him, and weighs him down, and becomes an obstacle and a chain to him, lest his mind go to God, and please Him, and by serving Him alone, become useful to the Kingdom, and obtain eternal life. For a soul that truly has its impulse toward the Lord draws its whole love from its whole self to Him, and is bound to Him alone by its own free choice, as much as it has the power, and from Him procures the help of grace; it denies itself, and does not follow the dictates of its own mind, because that which accompanies us through deception and lures us to evil is crafty, but it yields itself completely to the word of the Lord, and releases itself from every visible bond as much as is possible by its will, and gives itself entirely to the Lord, and thus it will be able to pass through the struggles and toils and tribulations easily. ^B For where a thing is loved, from there help comes, and from there it is weighed down; if it loves anything of the world, that very thing becomes a burden and chains for him, dragging him down and not allowing him to rise up to God. But if he loves the Lord and His commandments, from there he is helped and from there he is lightened, and all the Lord’s commandments become easy for him, as he preserves his love for Him completely; and it is heavy toward the good, or rather, it also lightens and makes easy every war and every tribulation, and through divine power he looks down upon the world, and the powers of wickedness that ensnare the soul within it, and that bind it with the snares of various desires in the abyss of the world, and thus to be pulled out of them through his own faith ^C and much diligence, and through help from above, where he has loved, he is counted worthy of the eternal kingdom, which, having loved with his own will in truth, and having been helped by the Lord, he does not fall away from eternal life. But that we may demonstrate by manifest examples how many perish by their own will, and are submerged in the sea, and are carried off into captivity, imagine for me a house being consumed by fire; and he who, wishing to save himself, sensed the conflagration, fled naked, leaving everything behind, and wishing only to take care of his own soul, was saved. But another, wishing to take some of the house's furniture or other things, entered to pick them up, and as he took them, the fire seized the house, and held him inside, and burned him. Do you see that by his own will, through love, by having loved some things to himself for a time, he perished in the fire? Similarly again, in the sea ^D some who have fallen upon the station of the waves against a rock have suffered shipwreck; and he who, naked and stripped of his clothes, threw himself into the waters, wishing only to save himself, and thus tossed by the waves, and swimming upon them, because he was very unencumbered, has been found to have passed over

^A the bitter sea, and thus preserved his soul. Another, wishing to save some of his garments, thought he could swim and pass over with them, but the very things he took with him weighed him down and drowned him in the depths of the sea, and he perished for the sake of small profit, failing to preserve his soul. You see how he perished by his own will? Suppose again that news comes to me of the enemy approaching. One man, as soon as he hears it, immediately flees, going out naked without delay. Another, disbelieving that the enemy is coming, or wishing to save some of his goods and carry them off with him, delays his flight. And the enemies entering, captured him and led him captive into the land of the foreigners, and forced him to serve there. You see how by his own will, through sloth, weakness, and a certain love of things, he was led into captivity? Similarly, those who do not obey the commandments of the Lord, and do not deny themselves, not only do not love the Lord; but are willingly bound by earthly chains, so that when the eternal fire comes, they will be found held captive by virtues, but while bound more deeply in the love of the world, they shall be submerged and cast down under the bitter sea of wickedness, and in the servitude of the foreigners, that is, of the spirits of wickedness, being taken captive they perish. But if you wish to learn the rectitude of perfect love toward the Lord from the holy and God-inspired Scriptures, look at Job, how he stripped himself, so to speak, of all that he possessed; sons, riches, animals, servants, and the rest that he had; how, being thus stripped, he fled and saved himself, abandoning and casting even his own tunic to Satan, and neither blaspheming in speech nor in heart, nor uttering a word with his lips before the Lord, but on the contrary, he blessed the Lord, saying: The Lord gave, the Lord hath taken away; as it pleased the Lord, so it is done, blessed be the name of the Lord ^B. Although he was thought to possess much, being tested by the Lord, it was revealed that he possessed nothing but God alone. Similarly, Abraham, being commanded by the Lord to go out from his land, and from his family, and from his father's house, immediately, so to speak, stripped himself of everything—country, land, kinsmen, parents—and obeyed the word of the Lord; then, amidst many trials and temptations that befell him, whether when his wife was taken away ^C, or when he suffered injustice while living in a strange land, he was shown in all things to love God alone above all; finally, when after many years he possessed by promise the only son whom he had greatly desired, being commanded to sacrifice him virulently with his own hand, by stripping himself and truly denying himself, he showed how he had loved nothing else beyond God through the offering of his only-begotten son. For if he generously stripped himself of him, how much more, if

he had been commanded to leave all the other things that he possessed, or to experience the loss of them, would he have done so willingly and generously? Do you see the uprightness of love perfected by the will toward the Lord? Thus, also, those who desire to become co-heirs of these ones ought to love nothing beyond God, so that, when they are tested, they may be found useful and approved, preserving their perfect love toward the Lord. Such as these, who have loved God alone by their will always, and have freed themselves from every love of the world, will be able to complete the struggle to the end. But very few are found who take up such love, and turn away from all the pleasures and desires of the world, and endure with long-suffering the assaults and temptations of the evil one. For just because many who attempt to cross rivers are carried away by the waters, does it not mean there are those who cross the ^B turbulent rivers of the diverse and various temptations of the worldly desires and the spirits of wickedness? And because many ships in the sea are engulfed and swallowed up by the waves, does it not mean there are those who pass through the sea, who advance over the waves, and arrive at the port of peace? Therefore, there is great need of faith, and long-suffering, and struggle, and patience, and labors, and hunger, and thirst for the good, and of readiness, and perseverance, and judgment, and reflection. For most men wish to obtain the kingdom without labors and struggles and sweats, which is impossible. As, therefore, in the world some men go forth to a certain rich man to labor at the harvest or at some other work, by which they may procure what is necessary for them to have for their living: there are some among them who are lazy and slothful, and so not working, nor performing the appropriate task; these, not having toiled nor labored for the favor of the rich man's house, wish to receive a ^C reward equal to those who worked manfully, and readily, and with all their strength, as if they had already done their work. In the same way, when we read in the Scriptures how this just man pleased God, how he became a friend and associate of God, and how all the fathers became friends and partakers of God, what great hardships they suffered, what great things they endured for the sake of God, with what great fortitude they struggled and fought, we congratulate them, and we wish to obtain mercies and honors equal to theirs, and we desire ardently to receive those glorious gifts, omitting their labors, struggles, hardships, and torments; and we ardently wish to obtain their honors and dignities, which they possessed from God, but we do not take up their labors and struggles. I say ^D truly to you that everyone desires and wishes this—even harlots, publicans, and unjust men—that is, to obtain the kingdom easily without labors and struggles; but on account of this, temptations, and many probations, and hardships, and struggles, and sweats remain in the midst, so that those who are in truth may be clearly known.

^B Those who have come even unto death, out of their whole purpose and power, have loved the Lord alone, and have had nothing else as an object of desire along with their love for Him. Wherefore they justly enter into the kingdom of the heavens, having denied themselves according to the word of the Lord, and, beyond their own breath, having loved the Lord alone; wherefore also they shall be rewarded for their highest love with the highest heavenly gifts. For within afflictions, and sufferings, and patience, and faith, the promises are hidden, as well as the glory and the restoration of heavenly goods, just as the fruit lies hidden in the seed cast into the earth, or in a tree encircled by thorns and growing amidst corrupt and base dung. And then they shall be shown to possess the dignity of the garment, and the glory, and the manifold fruit, as the Apostle also says: *Through many tribulations we must enter into the kingdom of the heavens*; and the Lord: *In your patience possess your souls*; and again: *In the world you shall have tribulation*. For there is need of labor, and diligence, and watchfulness, and great attention, and sharpness, and importunity ^C in the prayer to the Lord, in order to be able to pass through the desires of earthly things, the snares and enticements of pleasures, and the tempests of the world, and to avoid the assaults of wicked spirits, and to know well with what watchfulness and swiftness of faith and love the saints have from that time onwards acquired the heavenly treasure, that is, the power of the Spirit, in their own souls. This is as it were a pledge of the kingdom. For the blessed apostle Paul, discoursing about this heavenly treasure, that is, the grace of the Spirit, and setting forth the magnitude of the tribulations, whilst at the same time pointing out what each one ought to seek from hence, and what he ought to possess, says: *For we know that if our earthly house of this tabernacle were dissolved, we have a building from God, a house not made with hands, eternal in the heavens*.

VII. Concerning the struggle and labor for the heavenly house

VII. It is necessary, therefore, for everyone to struggle, and to use diligence through all the virtues, and to believe, that he may from hence acquire that house. ^D For if the house of our body be dissolved, we have no other house into which our soul may depart. For if, he says, being clothed, we shall not be found naked—that is, naked of the communion and participation of the Holy Spirit, in which alone the faithful soul can find rest. For this reason, those who are Christians in truth and power are of good courage and rejoice when departing from the flesh, because they have that house not built by hands, which house is the virtue of the Holy Spirit dwelling within them. If, therefore,

the power of the Spirit. Even if the dwelling of the body be destroyed, they do not fear; for they have the heavenly dwelling of the Spirit, and ^A that incorruptible glory, which glory in the day of the resurrection will build up and glorify the house of the body, as the Apostle says: "He who raised Christ from the dead will also give life to our mortal bodies through His Spirit who dwells in us." And again: "That the life of Jesus might be manifested in our mortal flesh," and that, as he says, "what is mortal may be swallowed up by life."

VIII. Let us therefore strive through faith and virtuous conduct from this present time to acquire that garment, so that when we are clothed in the ^B body we may not be found naked, and have nothing to glorify our flesh in that day. For as much as each one has been deemed worthy through faith and zeal to become a partaker of the Holy Spirit, so much will his body also be glorified in that day. For the treasures which the soul has now stored up within will then be revealed and appear outside the body. Just as trees, after the winter has passed, through the warming of an invisible power that comes from the sun and the winds from within, put forth and bring out, as it were, garments of leaves, and blossoms, and fruits; ^C likewise the flowers of the grass in that time come forth from the inner bosom of the earth, and the earth is covered and adorned, and the grass is like the lilies, concerning which the Lord said: "That not even Solomon in all his glory was arrayed like one of these." For all these examples are types and images of Christians in the resurrection.

IX. Thus, for all souls that love God, that is, for the true Christians, the first month is Xanthicus, which is called April, which indeed is the day of the resurrection; and through the power of ^D the sun of righteousness the glory of the Holy Spirit arises from within, covering and sheltering the bodies of the saints, which glory they had hidden within them in their souls. For what they have now, that emerges then outside the body. This, I say, is the first month among the months of the year; this brings joy to all creation; this clothes the naked trees, opening the earth; this brings joy to all animals, this shows forth cheerfulness to all; this is to Christians the first month, Xanthicus, which is the time of the resurrection, in which their bodies will be glorified through the ineffable light now existing in them, that is, the power of the Spirit, which will then be for them a garment, food, drink, exultation, joy, peace, a robe, and eternal life; for all the beauty of splendor and of heavenly radiance, the Spirit of the Godhead becomes in them then, which they have been deemed worthy to receive from this present time.

X. How then ought each one of us to believe,

and to strive, and to labor in all virtuous manner of life, and to expect in hope and great patience, that even now we might be deemed worthy to receive the power from heaven and the glory of the Holy Spirit within in our soul, so that when our bodies are dissolved, we may have that wherewith to be clothed, and which shall quicken us? For he says: "If so be that being clothed we shall not be found naked." And, "He shall quicken our mortal bodies by his Spirit that dwelleth in us." For blessed Moses showed us a type, by means of the glory of the Spirit resting upon his face, into which no man could gaze, of how in the resurrection of the just the bodies ^B of the saints shall be glorified: which glory the souls of saints and of the faithful are deemed worthy to possess even now within in the inner man. For, he says, we all with unveiled face—that is, in the inner man—behold the glory of the Lord, being transformed into the same image from glory into glory. Likewise again, for forty days and forty nights he ate no bread, as it is written, and drank no water. Yet it is impossible for the nature of the body to pass so much time without bread unless it partakes of another spiritual food; which food the souls of the saints even now invisibly receive from the Spirit.

XI. By two types, therefore, the blessed Moses showed what glory true Christians shall have in the resurrection: the glory, namely, of light and the intellectual delights of the Spirit, ^C of which they are even now secretly deemed worthy. Therefore, at that time, these things shall appear in their body. For the glory which the saints now have in their souls, as has been said before, shall then cover and clothe their naked bodies, and shall snatch them up into the heavens, and finally, in body and soul, we shall rest with the Lord in the kingdom for ages to come. For when God created Adam, He did not fashion for him bodily wings as for the birds, having prepared for him the wings of the Holy Spirit—that is, those which He was to bestow upon him in the resurrection, so that they might lift him up and snatch him away wherever the Spirit willeth; which wings the souls of the saints are already deemed worthy to possess, soaring up in their minds ^D toward heavenly thoughts. For the world of Christians is another world, and their table another, and their garments others, and their enjoyment another, and their communion another, and their understanding another. Wherefore they are also more excellent than all men. Now they are deemed worthy to receive the power of these things within their souls through the Holy Spirit; wherefore also in the resurrection their bodies shall be deemed worthy of those eternal good things of the Spirit, and shall be mingled with that glory of which their souls have received the experience in this life.

XII. Each one of us, therefore, ought to contend, and to labor, and to manifest industry in all kinds of virtue, and to believe, and to seek from the Lord, out of that

glory, that the inner man may from this time forth become a partaker; and that the soul may share in that holiness of the Spirit, so that, having been cleansed from the filth of evil, we may also have in the resurrection ^A that which shall cover our naked bodies as they rise, and shall clothe and vivify our deformity, and cause us to rest eternally in the kingdom of the heavens. For Christ is about to descend from the heavens, and He will raise up all the generations of Adam which have slept from the beginning of the world, as the holy Scriptures testify. And He will place all in two parts; and those who possess their own sign, that is to say, the seal of the Spirit, these He will address as His own and place on the right hand. For, He says, "My sheep hear My voice;" and, "I know My own, and am known by My own." And then the bodies of these shall be clothed with divine glory ^B from their good works, and they shall be full of the glory of the Spirit which they had from this time forth in their souls. And thus, having been glorified by the divine light, and snatched up into the heavens to meet the Lord in the air, according to what is written, we shall always be with the Lord, reigning with Him unto the endless ages of ages. Amen.

HOMILY VI.

Those who desire to please God ought to offer up their prayers in peace and quiet, and in gentleness and wisdom, so that they may not, by using shouting, cause scandal to all. The homily contains two questions: whether thrones and crowns are created things, and concerning the twelve thrones of Israel. ^C

I. Those who approach the Lord ought to offer their prayers in quiet, and peace, and great composure, and not with unbecoming and confused clamors, but with the effort of the heart and sober thoughts must they attend to the Lord. As, for instance, if anyone is oppressed by a malady, and is cauterized, and treated by a surgeon's hand, how bravely and patiently he bears the pain inflicted, remaining composed without uproar and agitation; yet there are others who, having the same pain, and while being cauterized or treated by surgeons, use unbecoming cries—and yet the pain of him who cries and of him who does not cry, of him who is agitated and of him who is not agitated, is the same. There are some who have the same affliction and pain, and bear it composedly without agitation, keeping ^D their mind under control in their thoughts. But there are others who, having the same affliction and bearing it impatiently, offer prayers with uproar and agitation, so that those who hear are scandalized. And there are others who have no pain, but for the sake of ostentation or out of a peculiar habit, use unruly shouting, as if by these means they could please God.

II. But it does not befit a servant of God to live in such a state of lack of composure, but in all gentleness and wisdom, as the prophet said: To whom shall I look,

^A but to the man who is meek and quiet, and who trembles at my words? And in the times of Moses and Elijah we find that, although in the apparitions which befell them many ministries of trumpets and powers had preceded the majesty of the Lord, in all these the advent of the Lord was acknowledged and appeared in peace, and in tranquillity, and in quiet. For behold, he says, there was the voice of a gentle breeze, and in it was the Lord. It is manifest, therefore, that the repose of the Lord resides in peace and tranquillity. For the foundation that a man lays, and the beginning he takes up, remains in him until the end. If he begins to pour forth his prayers with a voice too loud and clamorous, he maintains the same habit even to the end. But because the Lord is full of human kindness, it happens that He grants help even to this man. These people, therefore, because of the impulse of grace, use the same habit until the end, although we see that this mode of praying is for the unlearned, because they cause scandal to others, and disturb themselves ^B while praying.

III. But the true foundation of prayer is this: to give heed precisely to thoughts, and to pour forth prayers in much tranquillity and peace, so that others may in no way take scandal. For this man, if he has attained the grace of God and perfection, if he has prayed tranquilly to the end, will edify more people. For God is not a God of confusion, but of peace. For those who use clamors are like heralds, and they cannot pray everywhere, neither in churches, nor in villages, unless perhaps in solitary places, according to their own pleasure. But those who pray tranquilly edify all in every place. For it behooves all of a man's labor to be consumed in his thoughts, and to cut away the underlying matter of wicked thoughts, and to compel himself toward God, and not to obey the will of the thoughts, but to gather them up from wherever they are wandering, discerning the natural from the wicked. For the soul ^C which is subject to sin is treated just as it would be if it were in a mountain of great forest, or in a river of reeds, or in dense thorns and groves. Whoever, therefore, wishes to pass through that place ought to extend his hands, and with violence and labor to push aside the surrounding matter. So also the matter of the thoughts of the adversary power clings to the soul. There is need, therefore, of great diligence and attention of mind, so that one may separate the external thoughts from those sprung from the adversary power.

IV. For there is someone who, relying upon his own virtue, thinks that by his own strength he can cut down the mountains that surround him. There is also another who, when he governs his mind in tranquillity and discernment, without any weariness, performs his work more fully than the former. So also in prayers there are some who, using inept clamors, ^D as if relying upon the strength of their body, do not know the thefts of their thoughts, but think that by their own power the

as if relying upon the strength of their body, do not know the thefts of their thoughts, but think that by their own power the ^A perfect work can be performed. There are also others who attend to their thoughts and carry on the whole battle within. These, through their understanding and discernment, are able to succeed and to cast off the rising thoughts, and to walk according to the will of the Lord. We find, moreover, in the Apostle that he says he who edifies another is greater. For he says: "He who speaks in a tongue edifies himself; but he who prophesies edifies the church. But he who prophesies is greater than he who speaks in tongues." Each one, therefore, should choose rather to edify others, and he shall be judged worthy of the kingdom of heaven.

^B V. Interrogatio. Since some say that the thrones and crowns are created things, and not spirits, how ought we to understand this?

Responsio. The throne of the Godhead is our mind; and, conversely, the throne of the mind is the Godhead and the Spirit. Likewise also Satan, and the powers, and the rulers of darkness, after the transgression of the commandment, seated themselves in the heart and in the mind and in the body of Adam, as in their own throne. Therefore, for this reason the Lord came and took a body from the Virgin. For if He had wished to descend in the Godhead alone, who could have borne it? But through the instrument of the body He spoke with men. The spirits of wickedness, therefore, who were seated in the body, He cast out from the thrones of the intellects and the thoughts which they inhabited; and the Lord purified the conscience and prepared for Himself a throne in the mind, the thoughts, and the body.

^C VI. Interrogatio. What then is that which He said: "You shall sit upon twelve thrones, judging the twelve tribes of Israel"?

Responsio. We find that this was fulfilled on earth when the Lord was taken up into the heavens. For He sent the Spirit, the Comforter, into the twelve apostles, and the holy power, which coming, pitched its tent and sat upon the thrones of their minds. Since, however, they who stood by said that these were filled with new wine, then Peter began to judge them, saying concerning Jesus: "A man mighty in words and signs, you crucified, suspending Him from a tree." And behold, there He performs wonders; He bursts asunder the stones of the tombs and raises the dead. ^D For it is written: "In the last days I will pour out of My Spirit upon all flesh, and your sons and your daughters shall prophesy." Therefore, many, instructed by Peter, returned to repentance, so that a new world was formed, and that one elected by God.

VII. Do you see how the beginning of the judgment appeared? For there the new world appeared. For here the power was given to them to sit in this world and to judge. Although it is in the future that they shall sit and perform judgment.

^A Yet this happens even here, for the Holy Spirit sits upon the thrones of their minds. But the diadems, too, which Christians are to receive in that age, are not created things. And those who say this, say what is absurd; rather, these demonstrate the Spirit transformed. For what does the apostle Paul say concerning the heavenly Jerusalem? That she is the mother of us all, with whom we confess. 78 As for the garment which Christians wear, it is surely the Spirit Himself who clothes them in the name of the Father, and of the Son, and of the Holy Spirit, unto the ages. Amen.

HOMILY VII

Concerning the clemency of Christ toward man. This homily also contains certain questions and answers.

I. Just as if someone were to enter royal houses and behold the histories depicted there and every ornament, treasury-houses stored away in one part and other things in another, and should recline with the king, and the most delicious food and drink were set before him, and he were to enjoy this contemplation and splendor with every kind of delight; but afterwards he were to be dragged away from there and found having been led off into foul-smelling places: Or just as if some maiden, far more beautiful, wiser, and wealthier than all others, should take a husband who is poor, humble, and deformed, covered in rags; and having stripped him of his filthy garment, she should clothe him in a royal robe, and having placed a crown upon him, he becomes her spouse: then that poor man begins to be astonished and to say: "To me, a miserable, vile, and abject man, has such a consort been given?" In the same way, God has acted toward miserable and abject man. He gave him a taste of another age, of another most delicious food; He showed him glory and royal delicacies, ineffable and heavenly. And finally, as he compares those spiritual things with those which are of this age, he rejects all these; whether he looks upon a king, or the powerful, or the wise, he gazes upon the heavenly treasure. For since God is love, he receives the heavenly and divine fire of Christ, and finds rest, and rejoices, and is bound and clings to that place. ^C

II. Question. Whether Satan is with God, as much in the air as in men.

Response. If this sun, which is a creature, while illuminating places full of mire, is not harmed, how much more does the Divinity, if it be with Satan, not suffer injury nor is it polluted? But God has permitted evil for the exercise of men. Yet that evil is darkened and blinded, and cannot see the purity and simplicity of God. If, however, anyone should say that Satan has a proper place, and God likewise a proper place, he makes Him circumscribed to that place where the Wicked one dwells. How then do we say that the Good is uncircumscribed, and

^A that the Good cannot be defiled by evil? For is it because the heaven and the sun and the mountains are in Him, and were established through Him, that they too have become God? Created things are fixed in their own order, and the Creator, who is present with the creatures, is God.

III. Interrogation. Since sin transforms itself into an angel of light and is similar to grace, how can a person discern the snares of the devil? And how will he receive and distinguish the ways of grace?

Response. The things of grace have joy, have peace, have love, have truth. This truth compels the person to seek after truth; but the aspects of sin are turbulent, and have no love and joy towards God. For just as the chicory is similar to the lettuce, the one being sweet, the other bitter, so also within grace there are things similar to the truth, and grace itself is the substance of the truth. It is as the brightness of the sun compared to the solar disc itself; the brightness ^B appears in one way, and the light stored in the disc exists in another. There is a lamp unlit in the house; the brightness shining everywhere is one thing, and the light within the lamp itself, which is more brilliant and radiant, is another. So it is with certain things of grace: when a man perceives them from afar as certain visions, he delights in those visions and becomes something else, and when the power of God enters into him, it takes hold of his members and his heart, and leads his mind captive into the love of God. When they seized Peter and cast him into prison, and while he was locked away, an angel came and broke his chains and led him out, and he was as one in an ecstasy, and thought it to be a vision.

IV. Interrogation. And how do those who are directed by the grace of God fall?

Response. Those pure thoughts themselves slip and fall in their own nature. For the man begins to exalt himself, to judge, and to say: "You are a sinner," while holding himself to be righteous; do you not know what Paul ^C says? "There was given to me a thorn in the flesh, a messenger of Satan, to buffet me, that I might not be exalted above measure." For even the pure nature has in itself the propensity to be exalted.

V. Interrogation. Can someone see his own soul through the light, since some deny [the possibility of] revelation and say that vision occurs through knowledge and sense perception?

Response. There is sense perception, and there is vision, and there is illumination. And he who possesses illumination is greater than he who has [only] sense perception. For his mind is illuminated, in that he has received a certain greater portion than he who has [only] sense perception, since he sees within himself a certain assurance of visions. Nevertheless, revelation is another thing, when great things and mysteries of God are revealed to the soul. ^D

^A VI. Question. Does anyone see the soul by revelation and divine light? Answer. Just as these eyes of ours gaze upon the sun, so those who have been enlightened see the image of the soul; but few Christians truly see this.

^B VII. Question. Does the soul have a form? Answer. It has an image and form resembling an angel. For just as angels have an image and form, and just as the exterior man has an image, so does the interior man also have an image resembling an angel and the form of the exterior man.

VIII. Question. Is the mind one thing and the soul another? Answer. Just as the members of the body, although they are many, are called one man, so too are the members of the soul many: mind, conscience, will, thoughts that accuse and defend. Yet all these are bound into one unity, and they are nonetheless members of the soul, the interior man. But just as the eyes of the exterior man foresee from afar thorns, precipices, and pits, so too the mind, being alert, foresees the machines and snares of the soul's adversary, and secures the soul, being as it were the eye of the soul. Let us therefore send up glory to the Father, and to the Son, and to the Holy Spirit, unto the ages of ages. Amen.

HOMILY VIII

I. If someone enters in to bend the knee, his heart is immediately filled with divine energy, and the soul exults with the Lord, as a bride with a bridegroom, according to what Isaiah the prophet said, saying: As a bridegroom rejoices over a bride, so will the Lord rejoice over you. It happens, however, that one who has been occupied with business all day gives himself for one hour to prayer, and the interior man is snatched away to prayer and to the infinite depth of that age in great sweetness, so that his whole mind is suspended and, carried away there, travels abroad; and at that time the thoughts of earthly cares are buried in oblivion; for the thoughts are filled and captivated by divine, heavenly, infinite, and incomprehensible things—by certain wonders which cannot be explained by human mouth—so that in that very hour he might wish and say, "Would that the soul might depart simultaneously with the prayer!"

II. Question. Does one always penetrate into such things? Answer. Grace is indeed present unceasingly and is rooted and leavened from a young age, ^D and it has become as something natural and set, which adheres to the human...

as if it were a single substance; but in various ways, as it wills for our benefit, it manages the man. At one time the fire is more intensely kindled and burns; at another time it is milder and gentler; and the light itself at certain times is more intensely kindled and shines, while at other times it withdraws and becomes dim, even though the lamp itself is always burning and shining. When it is gladdened, it is kindled more in the drunkenness of the love of God; but again, by a dispensation, it allows its light to appear somewhat more dim. ^C

III. Furthermore, through the light, the sign of the cross appeared to some, and it was affixed in the inner man. At other times, during prayer, a man was found, as if standing in an ecstasy, before the altar in the church, and three loaves were offered to such a one, as if leavened with oil, and the more he ate, the more they increased and grew. To others, again, it appeared as a shining garment, such as is not in this world on earth, nor can it be fashioned by human hands. For in the way that the Lord, ascending the mountain with John and Peter, transformed his garments and made them flash like lightning, such was that garment, so that the man clothed with it wondered and was astonished. ^B At another time, the light itself, shining in the heart, opened the light that is interior, deeper, and hidden, so that the whole man, swallowed up in that sweetness and contemplation, was no longer in control of himself, but was as a fool and a barbarian to this world, on account of the exceeding love and sweetness, and the hidden mysteries; so that the man, having been set free at that time, reached the perfect measures, and was pure and free from sin. But after this, grace withdrew itself, and the veil of the opposing power approached; yet it appears in some measure, and he stands in one grade lower than perfection.

IV. As, to speak, it is necessary for someone to pass through twelve steps and at last arrive at perfection. At some time one has reached that measure and entered into perfection; again, grace slackens, and he descends one step and stands at eleven. But one who is rich in grace always, night and day, stands at the perfect measures, of which he is free and pure, always a captive and elevated. And now, to whom those wonderful things were shown, and of whom the man had experience, if they were always present with him, he would not be able to accept the dispensation of the Word or any burden, nor would he endure to hear or provide for anything at all, whether for himself or for the morrow, but only to sit in one corner, elevated and inebriated. Therefore, the perfect measure was not granted, so that he might be able to find leisure for the care of the brethren and for the ministry of the Word. Nevertheless, the partition-wall of the barrier has been broken down, and death has been conquered.

V. Now, things are as follows: as a cloudy—

^A force overshadows and covers lightly, like a thick air, even though the lamp is always burning and shining, so a veil remains over that light. Whence he confesses that he is not perfect, nor entirely free from sin: so that he says, 33 the intermediate wall of the partition has been broken down and breached, and yet, in some part, it has not been completely broken down, nor is it so forever. For there is a time when the grace inflames, admonishes, and refreshes more intensely: and there is a time when it withdraws and becomes somber, as grace itself manages what is for the benefit of the man. But who has ever come to the perfect measure in these times, and has tasted and experienced that age? For I have not yet seen a perfect Christian man, or one who is free. But even if one rests in grace, and enters into mysteries and revelations, and into the great sweetness of grace, nonetheless sin still adheres within. But such persons, because of the immense grace and the light adhering to them, deem themselves perfect and free, deceived by inexperience, after they possess the power of grace. Truly, I have not yet seen anyone who is free. For I myself, in some measure and at certain times, reached that degree, and I came to know that no man is perfect. ^B

VI. Interrogatio. Tell us in what degrees you consist?

Responsio. After the sign of the cross, grace now works in such a way and brings peace to all the members and the heart, so that the soul, from the great joy, seems like an innocent child, and the man no longer condemns a Greek or a Jew, or a sinner, or one given over to the world; but the interior man looks upon everyone with a pure eye, and the man rejoices over the whole world, and desires entirely to venerate and love Greeks and Jews. At another hour, as a king’s son, he trusts in the Son of God as in a father, and doors are opened to him, and he enters inside into many mansions. And the more he enters, again, according to proportion, doors are opened to him from a hundred mansions into another hundred mansions, and he grows rich; and the more he grows rich, again other, newer wonders are shown to him. And things are entrusted to him as to a son and heir, which cannot be explained by human nature, nor defined by mouth or tongue. Glory to God. Amen. ^C

HOMILY IX

That the divine promises and prophecies are fulfilled through various probations and temptations; and that by clinging to God alone, we are delivered from the infestations of the demon.

I. The power of the spiritual grace of God, which dwells in the soul, works with the greatest long-suffering, wisdom, and mystical dispensation of the mind, and also with great patience as the man struggles with the opportunities of time. Then, however, the work of grace appears perfect in him, when his free will, after great temptation, ^D

and when he has displayed both proof and patience over time, is demonstrated to be acceptable to the Spirit. But let us illustrate this sequence from the divinely inspired Scriptures by means of the types that have occurred openly.

^B II. What I say is such as what is read concerning Joseph. How long, after how many seasons and times, was the will of God defined concerning him fulfilled, and the visions completed? And through how many prior labors, afflictions, and straits was he tested, and endured everything nobly? And having been found in all things an acceptable and faithful servant to God, then he became king of Egypt, and he nourished his kindred; and the prophecy of things not seen was completed, and the will of God, through much time and dispensation, received its pronouncement.

III. The same is related concerning David. God anointed him as king through Samuel the prophet; and when he was anointed, then he fled, pursued by Saul to be put to death. And where is the anointing of God, and where is the promise, as to its swiftness? For after he was anointed, then he was grievously afflicted, dwelling in deserts, and lacking even bread, and fleeing to the nations because of the plot being formed against him by Saul; he in whom God had anointed to be king was surrounded by such afflictions. Then, having been tested by time, and afflicted, and tempted, and having exercised patience, having once believed in God, and having persuaded himself that what God did through the anointing of the prophet unto me, and what God said concerning me, must without doubt come to pass—and through much patience, eventually the will of God came to pass, and David reigned after many trials. And then the word of God was manifest, and the anointing that had taken place through the prophet was proven firm and true.

^C IV. The same also concerning Moses. God, having foreknown and predestined him to be a leader and savior of the people, made him to become the son of Pharaoh’s daughter; and he was brought up in royal wealth, and glory, and luxury, and was instructed in all the wisdom of the Egyptians. And when he had reached manhood, and had become great in faith, he renounced all those things, choosing rather ^D the ill-treatment and the reproaches of Christ, according to the apostolic word, than to have the temporary enjoyment of sin. And having become an exile from Egypt, how much time did he spend in the life of a shepherd, he who was a king’s son, and had been raised in such enjoyment and royal luxury? And thus, later, having been found acceptable and faithful to God through his great patience, inasmuch as he had endured many temptations, he became the savior and leader and king of Israel; and he was even called "God to Pharaoh" by God. For through him God struck Egypt, and God showed through him great and marvelous things to Pharaoh, and in the end in the sea

^A drowned the Egyptians. Behold how God’s will and purpose was manifested after so much time, and after how many trials and afflictions it was brought to completion.

V. The same holds true for Abraham. How long before did God promise that He would grant him a son, and yet He did not give him immediately; but between that time and the fulfillment, how many trials and temptations came upon him! Yet he, patiently enduring all that befell him, confirmed himself with full faith, saying that He who promised, being free from falsehood, would fulfill His own word. And thus, being found faithful, he obtained the promise.

VI. Likewise, Noah, when in his five hundredth year he was ordered by God to build the ark, because God had declared that He would bring a flood upon the world, and He brought it in the six hundredth year—for one hundred years he waited patiently, without doubting at all whether God would do what He had said or not. But, relying on faith, he was firmly convinced that what God had spoken must undoubtedly come to pass. And so, having been found to be of tried and perfect will, faith, patience, and great gentleness, he alone was saved with his house, having ^B purely observed the commandment.

VII. We have brought forward these examples from the Scriptures to demonstrate that the energy of divine grace, which comes to be in man, and the gift of the Holy Spirit, which the faithful soul is deemed worthy to receive, are attained through great struggle, much endurance, patience, temptations, and trials, as the free will is tested through all afflictions. And when one does not grieve the Spirit in any matter, but is in harmony with grace in all the commandments, then one is deemed worthy to attain freedom from the passions, and receives the fullness of the adoption of the Spirit, which is spoken of in mystery, and the spiritual riches and wisdom which is not of this world, of which those who are truly Christians are partakers. ^C For this reason, these excel in all things those men who possess the spirit of this world, even though they are endowed with worldly prudence, intellect, and wisdom.

VIII. For one who is of this kind judges all men, according to what is written: he knows whence each one speaks, and where he stands, and in what degrees he is established; but he himself cannot be known or judged by any of the men who possess the spirit of the world, unless only he who has the like heavenly Spirit of the Godhead knows the like, as the Apostle says: "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," and he cannot know them. "But he who is spiritual judges all things, yet he himself is judged by no one." ^D One who is of this kind considers all the precious things of the world, riches, luxury, and every pleasure, to be

^A disgusting and worthy of hatred.

IX. Just as one who labors under a burning fever, whatever food or drink you offer him, even if it be most delicious, loathes and rejects, because he is inflamed by the fever and is strongly troubled by it; in the same way, those who are inflamed with the holy and venerable desire of the heavenly Spirit, and wounded in their soul by the love of the charity of God, and by the divine and heavenly fire which the Lord came to cast upon the earth, and which He wishes to be kindled speedily, being strongly urged and ignited with the heavenly desire of Christ, as was said before, consider all the glorious and precious things of this world to be rejected and worthy of hatred, because of the fire of the charity of Christ which binds, ignites, and inflames them with affection for God and the heavenly goods of charity. From this charity, nothing, whether it be earthly or subterranean, shall separate them ^B, as the apostle Paul testified, saying: "Who shall separate us from the love of Christ?" and what follows.

X. One cannot find the possession of his own soul and of the heavenly love of the Spirit unless he withdraws himself from all that belongs to this world, gives himself entirely to the searching out of the love of Christ, and keeps his mind far from all gross and earthly preoccupations, so that he may be able to be entirely occupied with the one goal, directing these things well through all the commandments, so that every care, inquiry, distraction, and occupation of the soul may cleave to the investigation of the intellectual substance, how it ought to be adorned with the commandments of the virtues, and with the heavenly ornament of the Spirit, and with participation in the purity and sanctification of Christ: so that, having bid farewell to all things and having cut away all gross and earthly hindrances and carnal love, or affection for parents or relatives, one may grant to no other thing that his soul should be vacant or distracted by it; such as the desire for ruling, or glory, or honors, or carnal friendships of the world, or any other earthly cares; but that the mind should take up the care and labor ^C entirely and wholly in investigating the intellectual substance of the soul, and in the hope and expectation of the coming of the Spirit, should be entirely patient: as the Lord says: "In your patience possess your souls." And again: "Seek first the kingdom of God, and all these things shall be added to you."

XI. It is possible, however, that one who struggles in this way, and always pays attention to himself, whether in prayers, or in service, or in any work whatsoever being performed according to God, may be able to escape the darkness of the wicked demons. For the mind, not desisting from its own searching and its seeking of the Lord, is able to possess its own soul, which, being initially in the destruction of the passions, ^D by its seeking

^A always by force and readiness takes itself captive, and adheres to Him alone, as it is written: "Bringing into captivity every thought to the obedience of Christ" (II Cor. x, 5), so that through such a struggle, and desire, and seeking, the mind may be deemed worthy to become with the Lord one spirit of the gift and grace of Christ, resting in the vessel of the soul, which it has prepared for every good work, and not insulting the Spirit of the Lord by yielding to its own desires, and to the distractions of this age, or honors, or authorities, or self-opinions, or carnal pleasures, and the associations and fellowships of wicked men. ^B For it is a lovely thing if a soul, having consecrated itself wholly and entirely to the Lord, and adhering to Him alone, and walking in His commandments without any forgetfulness, and reverently honoring the Spirit of Christ that has come upon it and overshadowed it, is deemed worthy to become with Him one spirit and one substance, as the Apostle says: "He that is joined unto the Lord is one spirit" (I Cor. vi, 17). But if anyone gives himself over to worldly care, or glory, or authority, or concerns himself with human honors, and seeks these things, and the soul is entangled and confounded by earthly thoughts, or is bound and held fast by anything of this age, and such a soul wishes to pass over and flee, and to drive out the darkness of the passions in which it is held by the wicked powers, it cannot, because it loves and does the will of darkness, and does not with mortal hatred pursue the pursuits of wickedness. ^C XIII. Let us therefore prepare ourselves, so that with all readiness and with our whole will we may go toward the Lord, and become followers of Christ, to the end that we may perform His will; and let us remember all His commandments, to do them; and, completely separating ourselves from the love of the world, let us hang our souls upon Him alone, and have in our mind the occupation and care and seeking of Him alone. And even if, on account of the body, we have been less diligently engaged in the observance of the commandments, and in divine service, yet let not the mind be turned away from the love of the Lord, and from the seeking and desire of Him: but while striving with such a mind, and walking in the way of righteousness with an upright disposition, and always paying heed to ourselves, let us obtain the promise of His Spirit, and be redeemed through grace from the destruction of the darkness of the passions by which the soul is afflicted; that we may be deemed worthy of the eternal kingdom, and be ^D deemed worthy to enjoy Christ through all ages, glorifying the Father, and the Son, and the Holy Spirit, through all ages. Amen.

HOMILY X

desire to put on Christ with great hope and faith, do not so much stand in need of admonition from others, nor suffer any diminution, however slight, of that heavenly desire and love for the Lord; but, being entirely and altogether nailed to the cross of Christ, they perceive in themselves from day to day a spiritual progress toward the spiritual bridegroom. Being wounded by heavenly longing and hungering after the righteousness of the virtues, they look for the illumination of the Spirit with great and insatiable desire. And though they may be deemed worthy to receive the knowledge of divine mysteries through their faith, or become partakers of the joy of heavenly grace, they do not trust in themselves, thinking that they are something; but by how much the more they are accounted worthy of spiritual gifts, by so much the more insatiably do they hold to that heavenly desire and seek it earnestly. And by how much they perceive a sense of spiritual progress within themselves, by so much the more do they hunger and thirst for the participation and increase of grace; and by how much they are spiritually ^B richer, by so much the more are they poor in their own eyes, flaming with an insatiable spiritual desire for the heavenly Bridegroom, as the Scripture says: *They that eat me shall yet hunger, and they that drink me shall yet thirst* (Eccli. xxiv, 28).

II. Such souls, which pursue the Lord with such ardent and insatiable love, are worthy of eternal life; wherefore they are also deemed worthy of deliverance from the affections, and they attain in perfect measure the illumination and participation of the hidden and mystical communion of the Holy Spirit in the fullness of grace. But those souls that are unmanly and slothful, not seeking such things—as though they were still in the flesh, and not waiting to receive the sanctification of the heart not in part but perfectly, through patience and long-suffering, and to communicate with the Paraclete Spirit in perfection with all sense and certainty—neither hope for this, nor wait to receive deliverance from the affections of malice through the Spirit; or, on the other hand, those that have been deemed worthy of divine grace, have surrendered themselves to sloth and listlessness, secretly seized by malice.

III. As those who, when they have received the grace of the Spirit and have the consolation of grace in rest, and desire, and spiritual sweetness, and, trusting in this, ^C are lifted up and live securely, not being contrite in heart, nor humbled in mind, nor having attained the perfect measure of the freedom from affections, nor having followed up the entire fullness of grace with all diligence and faith; but, being filled, have remained satisfied with a little consolation of grace, increasing in elation rather than in humility—such souls, for the gifts of grace of which they were deemed worthy, are in time stripped bare on account of their negligent contempt and the vain puffing up of their own opinion.

IV. A soul that truly loves God and loves Christ, even if it has performed a thousand righteousnesses, acts as though it had done nothing, ^D

^A because of its insatiable desire for the Lord; even if it has consumed its body in fasts and vigils, it is so disposed as if it had never yet begun to toil in the virtues; and even if it is deemed worthy to attain to various gifts of the Spirit, or even to revelations and heavenly mysteries, it acts as if it currently possessed nothing, because of its immeasurable and insatiable love for the Lord; but, hungering and thirsting every day, through faith and love, by persevering in prayer for the mysteries of grace, and for every state of virtue, it is insatiable, wounded by the love of the heavenly Spirit, always stirring up within itself a burning desire for the heavenly bridegroom through the grace which it always has within itself, desiring to be perfectly deemed worthy of the mystical and unspeakable communion with Him in the sanctification of the Spirit, with the face of the soul unveiled, and ^B gazing upon the heavenly bridegroom face to face in spiritual and ineffable light, being mingled with Him in all certainty of faith, being conformed to His death, always hoping with the highest desires to die for Christ, and believing with certainty and fullness that it will attain liberation from sins and the dark affections through the Spirit: so that, being purified by the Spirit, and sanctified in soul and body, it might be a vessel pure enough to receive the heavenly ointment, and be deemed worthy to become a dwelling-place of the heavenly and true king, Christ. And then it is held worthy of the heavenly life, having henceforth become a pure habitation of the Holy Spirit.

V. Furthermore, for the soul to arrive at such a degree, it is not by one work, nor without testing; but through many labors and struggles, and over long periods of time and study, with testing and various temptations, it receives spiritual growth and progress, until at last it arrives at the perfect degree of freedom from passions: so that, enduring every temptation brought on by wickedness firmly and manfully, it may attain the greatest honors, and spiritual gifts, and heavenly riches, and thus become an heir of the heavenly kingdom, in Christ Jesus our Lord, to whom be glory and dominion for ever. Amen. ^C

HOMILY XI

^D The power of the Holy Spirit in the heart of man is like fire. And what things we need for the discerning of the thoughts springing up in the heart: and concerning the dead serpent affixed to the height of the wood by Moses, which was a type of Christ. The homily also contains two disputations: one, of Christ with the most wicked Satan; the other, of sinners with the same.

I. That heavenly fire of the Godhead, which Christians receive within themselves in their hearts now in this age, this very thing which now directs their heart within, when the body is dissolved, breaks forth: and again it gathers together the members, and causes the resurrection of the dissolved members. For just as the fire which in Jerusalem ministered at the altar, in the time of the captivity

[The translation of the previous page ends here:] buried in a pit; and when peace was made and the captives returned, it was as if it were renewed and served as usual. So also, this familiar body, which after dissolution turns to mud, is restored and renewed by the heavenly fire, and it raises the corrupted bodies. For that interior fire, which dwells in our hearts, then emerges and effects the resurrection of the bodies.

^B II. For even in the time of Nebuchadnezzar, the fire in the furnace did not burn with a divine nature, but was a creature; yet those three young men, because of their righteousness, while being in the visible fire, had in their hearts the divine and heavenly fire, ministering and working within their thoughts. And that same fire appeared outside them; for it stood in their midst and held back the visible fire so that it would not burn or harm the righteous in any way. Likewise also in the case of Israel, since their mind and their understanding had made a resolution to turn away from the living God and to turn toward idolatry, Aaron was compelled to say to them to bring the golden and beautiful vessels. ^C Consequently, the gold and the vessels which they cast into the fire became an idol, and just as the fire imitated their resolution—and this is a wondrous thing—because they had deliberated in their hidden thoughts on idolatry, the fire likewise worked the casted vessels into an idol, and consequently they rendered worship to idols in the visible realm. Just as, therefore, the three young men, having contemplated righteousness, received within themselves the fire of God and worshipped the Lord in truth, so also now do faithful souls receive that divine and heavenly fire in this age, in the hidden realm; and that same fire fashions a heavenly image within humanity.

^D III. Just as, therefore, the fire shaped the golden vessels and it became an idol, so also the Lord, who imitates the intentions of faithful and good souls, and according to their will fashions an image—now indeed in the soul, and in the resurrection it shall appear outwardly—glorifies their bodies both within and without. But in the same way as their bodies are corrupted for the time being in this age, and dead, and dissolved, so too are the thoughts of some corrupted by Satan and dead to life, and buried in mud and earth; for their soul has perished. Just as, therefore, the Israelites cast the golden vessels into the fire and it became an idol, so now man has surrendered pure and good thoughts to malice, and they have been buried in the mud of sin, and have become an idol. And how is one to find them, and distinguish them, and cast them out from their own fire? Here the soul has need of a divine lamp, of the Holy Spirit, who adorns the darkened house; and it has need of the shining Sun of righteousness, who illuminates and rises in the heart, and of the armor that wins the war.

^A IV. For there, the widow who had lost the drachma* first lit the lamp, then cleansed the house; and thus, the house being cleansed and the lamp lit, the drachma was found, though it had been covered in dirt, impurity, and soil. So too, the soul cannot by itself examine its own thoughts and discern them; but when the divine lamp is lit, it is a light in the darkened house. And then it sees its own thoughts, how they are buried in the impurity and mire of sin. The sun rises, and then the soul sees its own perdition and begins to call back the thoughts that were mixed in the dirt and filth. For the soul lost its own image when it transgressed the command of God.

^B V. Just as if there were a king who had property and servants under him who ministered to him, and it happened that he was seized by enemies and led away captive; upon him being captured and carried away beyond the borders, it is necessary for his servants and ministers to follow after him. So too, Adam was created pure by God for His service, and these creatures were given to him for his use, for he was established as lord and king of all creatures. But after the evil word reached him and conversed with him, first he received it through his outward hearing; then it penetrated into his heart and seized his entire substance. And so, finally, he being captured, the creation that ministered and served him was also taken captive. For through him death reigned over every soul, and it entirely defaced the image of Adam because of his disobedience, so that men turned away and came to worship demons. For behold, the fruits of the earth, which were created by God for good use, are offered to demons. They place bread, wine, and oil on their altars, and animals; ^C indeed, they even sacrificed their sons and daughters to the demons.

VI. At this time, therefore, He who formed the body and the soul comes Himself and dissolves every design of the evil demon and his works fashioned within the thoughts; He renews and fashions the heavenly image and creates a new soul, so that Adam may again become king over death and lord of the creatures. And in the shadow of the law, Moses was called the savior of Israel, for he led them out of Egypt. So too, now, the true Redeemer, Christ, penetrates the hidden things of the soul and casts it out of the dark Egypt, from the very heavy yoke and bitter slavery. He commands us, therefore, to go forth from the world, and to embrace poverty, ^D having left behind all things which we see, and to have no earthly care, but night and day to stand at the door, and to wait for when the Lord shall open the closed hearts and pour into us the gift of the Holy Spirit.

VII. He commanded, therefore, that having left behind gold, silver, and...

* Luke xv, 8.

^A cognates, we should sell our goods and distribute them to the poor, and gather them into a treasury, and seek them in the heavens: For where thy treasure is, there will thy heart be also. For the Lord knew that from this source Satan strengthens himself against our thoughts, in order to draw them away into the care of material and earthly things. Therefore God, who takes thought for your soul, commanded you to renounce all things, so that even against your will you might seek the heavenly riches, and have your heart turned toward God. For even if you should wish to turn back to created things, you will find that you possess nothing of those things which are seen. Whether you will or no, you are compelled to send your mind to the heavenly treasury, where you have gathered and deposited these things: For where thy treasure is, there will thy heart be also.

VIII. For indeed, in the Law, God commanded Moses to make a brazen serpent, and to exalt it and fasten it to the top of the wood; and as many as were bitten by the serpents, by looking upon the brazen serpent, obtained healing. This was done in a dispensation, ^B so that those who were occupied in earthly cares, and in idolatries, and in the pleasures of Satan, and in all impiety, might by this means in some way look up toward things above, and breathing again from things below, might attend to things on high, and thus, by progressing from those points, might reach the most high; and so, progressing little by little to a higher and more noble lineage, they might recognize that there is One Most High above all creation. So also did He command you to become poor, and, having sold all things, to give to the poor, so that afterwards, even if you should wish to creep upon the earth, you might not be able to do so. For having searched within your own heart, begin to dispute with your thoughts: "Since we possess nothing on the earth, let us turn to heaven, where we have our treasure, and where we have transacted our business." Your mind begins to look up toward the height, and to seek the things that are higher, and to progress in this.

IX. But what is signified by the dead serpent, which was fastened to the top of the wood and healed those who were smitten? That dead serpent was overcoming the living ones, so that it might be a type of the body of the Lord. For the body which He took from Mary, ^C He uplifted upon the cross, and hung and fastened to the wood, and by that dead body He conquered and slew the serpent that was alive and creeping in the heart. Here is a great miracle: how a dead serpent slew the living one! But in the way that Moses performed a new work, by making a likeness of the living serpent, so also did the Lord perform a new work from Mary, and put this on; yet He did not bring His body from heaven. The heavenly Spirit, which entered into Adam, He created, and this He mingled with the Godhead and put on human flesh, and fashioned it in the womb. As, therefore, the brazen serpent was not commanded by the Lord to be made in the world until the time of Moses, so the new and sinless body did not appear in the world until the Lord. For after the first Adam transgressed ^D the commandment of God, death reigned over all his children:

it therefore conquered the living serpent with a dead body. ^B

X. And this miracle is to the Jews indeed a stumbling block, and to the Greeks foolishness. For what says the Apostle? "But we preach Christ crucified, to the Jews indeed a stumbling block, and to the Greeks foolishness, but unto them that are called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Cor. I, 23, 24). For in the dead body is life: here is redemption, here is light; here the Lord approaches death and disputes with it, and commands it to cast out the souls from hell and death, and to render them unto Him. Behold, therefore, it—being struck by these things—enters in unto its ministers and gathers together all the powers and princes of wickedness, and brings forward the written bonds, and says: "Behold, these obeyed my word! Behold how mortals worshipped us!" But God, who is a just judge, shows there His justice and says to it: "Adam obeyed you, and you obtained from thence his whole heart. Humanity obeyed you; but what does my body do here? This is free from sin. That body of the first Adam is bound to you, and justly you hold its written bonds; but concerning me, all bear testimony that I have not sinned. I owe you nothing; and that I am the Son of the God of the universe, all bear me witness. For from above the heavens a voice came down to the earth, bearing witness: 'This is my beloved Son, hear him' (Matt. XVII, 5). John bears witness: 'Behold the Lamb of God, which taketh away the sin of the world' (John I, 29). And again the Scripture: 'Who did no sin, neither was guile found in his mouth' (I Pet. II, 22; cf. Is. LIII, 9). And: 'The prince of this world cometh, and in me he hath nothing' (John XIV, 30). Yea, and you yourself, Satan, bear witness to me, saying: 'I know thee who thou art, the Son of God' (Mark I, 24). And again: 'What have we to do with thee, Jesus of Nazareth? art thou come hither to torment us before the time?' (Matt. VIII, 29). Three, therefore, bear witness to me: He who from above the heavens lets go the voice, those who are on earth, and you yourself. I therefore redeem the body sold to you through the first Adam; I dissolve your written bonds. For I paid the debts of Adam by being crucified and descending into hell; and I command you, O hell, and darkness, and death, cast out the enclosed souls of Adam." And so at length the wicked powers, struck with fear, restore the enclosed Adam. ^C

XI. But when you hear that at that time He delivered the souls out of hell and darkness, and that the Lord descended into hell and performed a glorious work, do not think that these matters are far from your own soul. For man is easily capable and receptive of evil; for death holds the souls of Adam, and the thoughts of the soul are enclosed within darkness. And when you hear of tombs, do not think only of those things that fall under observation; for your heart is a monument and a sepulchre. For when the prince of wickedness and his angels have constructed a nest there, ^D

^A and when they make their paths and crossings there, where the powers of Satan walk about in your mind and in your thoughts, are you not hell, and a grave, and a monument, and dead to God? For there Satan has minted counterfeit silver. In this soul he has sown seeds of bitterness; he has leavened it with old leaven; a spring of mire gushes forth therein. The Lord therefore comes into the souls that seek Him, into the depth of the hell of the heart, and there He commands death, saying, "Cast out the imprisoned souls, those that seek Me, whom you hold by force." He breaks down, therefore, the heavy stones laid upon the soul, He opens the monuments, He raises up the true dead, and brings out from the dark prison the imprisoned soul.

^B XII. Just as if a man were bound hand and foot in chains, and someone should come and unloose his bonds, and let him go free to walk about in the light; so the Lord looses the soul bound with the chains of death from its bonds, and lets it go, and frees the mind so that it may walk in the divine air without trouble and in quiet. Just as if a man were in the midst of a full river, and having been submerged in the water, lay dead, suffocated in the midst of terrible beasts; and if another man, unskilled in swimming, wished to save him who had fallen in, he would himself perish and be suffocated too. There is need, therefore, of a skilled swimmer, an artist, that he might enter into the depth of the bosom of the water, and there dive down and bring up him who has been submerged and is in the midst of the beasts; and the water itself, when it sees an experienced man who knows how to swim, helps him, and carries him up to the upper parts. Thus the soul, having been submerged in the abyss of darkness and in the depth of death, is suffocated and is dead to God in the midst of terrible beasts. And who can descend into those innermost chambers and the depths of hell and death, if it be not the Artificer Himself who fashioned the body? He comes into both parts, into the depth of hell, and again into the deep bosom of the heart, where the soul is held by death along with all its thoughts, and brings up from the dark abyss the dead Adam. And death itself also, through this exercise, becomes a help to the man himself, just as the water is to one swimming.

^C XIII. For what is difficult for God, to enter into death, and again into the deep bosom of the heart, and from there to call back the dead Adam? For in this present age there are dwellings and mansions where men live; and there are also places where beasts, lions, or dragons, and other venom-bearing beasts live. If, therefore, the sun, being a creature, enters everywhere, through windows or doors, and even into the dens of lions, and into the holes of reptiles, and departs, and is in no way injured; how much more does God and Lord of all, having entered into the nests and dwellings where death dwells, and even into souls, and snatching Adam from thence, suffer no injury! And rain descending from heaven to the innermost

lower parts of the earth, and from there it moistens and renews the dried-out roots, and brings forth there a new fruit. ^A

XIV. Another is he who, having engaged in the struggle and war with Satan, suffers affliction: this man has a contrite soul: for he is established in anxiety, mourning, and tears. Such a person stands in a dual posture. If, therefore, he perseveres firmly in these trials, the Lord is with him in the war and preserves him, because he seeks diligently and knocks at the door, to see when he might open to him. Again, if a brother appears to you to be good in this, he is strengthened by grace: but he who does not have this foundation does not fear God so much, nor is his heart contrite, nor is he in fear, nor does he guard his heart and members so that they might not walk inordinately: this man still has his soul in a lax state; for he has not yet entered into the struggle. Another, therefore, is he who is in war and affliction, and another is he who is still ignorant of what war is. For even seeds, when they are cast into the earth, endure affliction in the frosts, in the winter, and in the coldness of the air: and then, in the due season, the sprout is brought back to life. ^B

XV. It happens, however, sometimes that Satan disputes with you in your heart, saying: Behold how many evils you have committed, behold with how many madnesses your soul is filled, and you are burdened by sins, so that you can no longer be saved. He does these things, however, in order to drive you into despair, and [to suggest] that your repentance is not acceptable. For since wickedness entered through the transgression, thereafter he disputes hour by hour with the soul, as a man with a man. Answer him in this way: I have the testimonies of the Lord, consigned to writing: I do not desire the death of the sinner, but repentance, so that he may turn from his wicked way and live. For it was for this reason that the Lord descended, that he might save sinners, raise the dead, vivify those wounded by death, and enlighten those who were in darkness. ^C For truly the Lord, coming, called us to the adoption of sons, to a holy and peace-loving city, to a life that will never perish, to incorruptible glory; if only we build a good end upon our beginning, persevering in poverty, in pilgrimage, in affliction, and in petition toward God, knocking at the door without any shame. ^D For just as the body is near to the soul, so the Lord is nearer, to come and open the closed doors of the heart, and to bestow upon us the heavenly riches. For He is good and loves mankind, and His promises lack all falsehood, provided only that we persevere until the end, seeking Him. Glory be to the mercies of the Father, and of the Son, and of the Holy Spirit, unto the ages. Amen.

HOMILY XII. On the state of Adam before he transgressed the commandment of God; and after he lost both his own image and the heavenly one. The homily also contains certain very useful questions.

^A I. Adam, having transgressed the commandment, perished in two ways: one, because he lost the pure possession of his nature, the beautiful one, fashioned according to the image and likeness of God; the other, because he lost that very image in which, according to the promise, the whole heavenly inheritance was laid up for him. Just as if there were a coin bearing the image of a king, and it were debased, the gold would be lost and the image would be of no use; such a thing happened to Adam, for great wealth and a great inheritance were prepared for him. Just as if there were a large estate, and it possessed many revenues, with a fruitful vineyard there, and fertile fields, and herds, and gold and silver—so precious was that estate before the disobedience, the vessel of Adam himself. But since he harbored evil thoughts and reasonings, he perished from God.

^B II. We do not say, however, that he perished entirely, and was annihilated, and died; he died to God, but in his own nature he lives. For behold, the whole world walks upon the earth and conducts its business; but the eye of God sees the mind itself and its cogitations, and as it looks upon them, it overlooks them, and does not enter into communion with them, because they devise nothing pleasing to God. Just as if there were inns and brothels and places where all manner of disorder and intemperance occurred; then, if religious men pass by, do they not find them detestable? And seeing, they do not see (for they are as dead to them). Even so, God looks upon those who have turned away through their own word and from the commandment; yet He overlooks them, and does not hold communion there, nor does the Lord find rest in their thoughts.

^C III. Question. How can someone be poor in spirit, especially when he feels within himself that he has been transformed and has progressed, and has attained to a knowledge and understanding which he did not possess before?

Answer. As long as someone possesses these things and progresses, he is not poor in spirit, but he has such an opinion of himself. But when he arrives at such understanding and progress, this grace teaches him—him who is in very truth righteous and elect of God—not to think himself to be anything, but to hold his soul as ignoble and despised, as knowing or possessing nothing, even though he knows and possesses much. This is something natural and fixed in the minds of men. Do you not see how our forefather Abraham, ^D though he was elect, called himself earth and ashes? And David, having been anointed as king, had God with him; and what does he say? "I am a worm and no man, the reproach of men and the abjection of the people."

IV. Those, therefore, who wish to be co-heirs of these, and

^A to be glorified with them, ought to be adorned with this humility of spirit, and not to imagine that they are anything in themselves, but to possess a contrite heart. For although grace works differently in each of the Christians and has diverse members, yet all are of one city, of one mind, of one language, knowing one another. Just as in the body members are many, but one soul is in all as the mover of these; so one Spirit works in all in diverse ways, yet they are of one city and of one way. For all the righteous have walked the narrow and straitened way, bearing persecution, affliction, and insults, and living in goatskins, in dens and caves of the earth. Similarly, the apostles also, up to this present hour, say: "We both hunger and thirst, and are naked, and are buffeted, and have no fixed abode." Some of whom were beheaded, others were crucified, and others were afflicted in various ways. Furthermore, the Lord himself of the prophets and apostles, as though forgetful of his divine glory, how did he conduct himself? He, having been made an ^B example to us, with the greatest ignominy wore a crown of thorns upon his head, and endured spitting, buffetings, and the cross.

V. If God has thus conducted himself upon the earth, it will be your task to imitate him. And if the apostles and prophets have thus conducted themselves, we also, if we wish to be built upon the foundation of the Lord and the apostles, ought to become their imitators. For the Apostle says by the Holy Spirit: "Be ye imitators of me, even as I also am of Christ." But if you seek the glory of men, and desire to be worshipped and served, and seek a luxurious life, you have turned aside from the way. For you must be crucified together with the Crucified, and suffer together with Him who suffered, so that you may thus be glorified together with the Glorified. For it is ^C necessary for the bride to suffer with the bridegroom, and thus to become a companion and co-heir of Christ. For it is not permitted, except through afflictions and through the rough, narrow, and constrained way, for anyone to enter into the city of the saints, and to rest and reign with the King into the endless ages.

VI. Interrogation. Since Adam had lost his own and the heavenly image, therefore, if he was a partaker of the heavenly image, did he have the Holy Spirit?

Response. As long as the Word of God was with him, he had all things. For the Word himself was to him an inheritance, He was a garment and a glory covering him, He himself was doctrine. For there was given to him the power of naming all things: this he called heaven, that sun; this moon, that earth; this a bird, that a beast, that a tree; as he was taught, so also he had given the names.

VII. Interrogation. Did he have a sense and communion of the Holy Spirit?

Response. The Word Himself, cleaving to him, was to him

^B everything, and taught and instructed him: “Say thus, and speak thus.” For the Word was everything to him, and as long as he remained in the commandment, he was a friend of God. And what is strange, if, being in such a state, he transgressed the commandment? Since even those who are filled with the Holy Spirit have natural thoughts, and have a will to agree. So also he, being with God in paradise, of his own accord transgressed, and obeyed the inferior part; yet even after the transgression he had knowledge.

IX. Interrogation. What kind? Response. Just as when a robber is caught and taken to court, and begins to be judged, the magistrate says to him, "When you were doing these wicked things, did you not know that you would eventually be caught and die?" He does not dare to say, "I did not know"; for he does know, and as he is being punished, he confesses, remembering everything. And does the one who commits fornication not know that he is doing evil? Does the one who steals not know that he is sinning? So also, without the Scriptures, do not men, by natural reason alone, know that God exists? ^C They cannot say on that day, "We did not know that there is a God." For the thunderbolts and lightnings sent forth from heaven declare to them, "Do you not know that there is a God who governs creation?" Why then were the demons crying out: "You are the Son of God; why have you come to torment us before the time?" And furthermore, in their torments they say: "You burn me, you burn me." They did not, therefore, know the tree of the knowledge of good and evil; the transgression of Adam gave them that knowledge.

X. For everyone begins to ask, "In what state was Adam, and what did he do?" For Adam himself received the knowledge of good and evil. Furthermore, we hear from the Scriptures that he was in honor and in purity; but having transgressed the commandment, he was cast out of paradise, and God was angry with him. Finally, he learns what is good and excellent in itself, and being taught by his own calamity, he guards himself, lest by sinning further he fall into the judgment of death. We know, moreover, that the whole of creation is governed by Him. For He made heaven, earth, animals, creeping things, and beasts, which we see, but the number of which we do not know. For who among men knows, except only God who is in all, and even in the embryos of the

animals ^A that are imperfect? Does he not know himself what things are under the earth and above the heavens?

XI. Leaving these things aside, therefore, let us rather seek, as good merchants, to possess the heavenly inheritance and those things which are profitable to our souls. Let us learn to possess goods that will remain with us. For if a man begins to investigate the purpose of God, and to say, "I have found something and grasped it," the human mind will be found to be transcending the purpose of God. But in this he greatly errs, and the more you wish to search and penetrate through knowledge, the more deeply you descend, and you perceive nothing. For the very considerations that occur to you—what happens in you each day, and how—are secret and incomprehensible, except that they are only to be accepted with thanksgiving and one must believe. For your soul, from the time you were born until this very day, have you been able to know it? Recount, therefore, to me, from morning until evening, the thoughts springing up within you. Tell me the thoughts of three days; but you cannot. If, therefore, you have not been able to comprehend the thoughts of your soul, how can you search out the thoughts of God and the mind of God?

^C XII. But as for you, eat the bread that you find, and let the whole earth be; and go to the bank of the river, and drink as much as you need; then return, and do not inquire whence it comes or how it flows. Take pains that your foot may be healed, or the ailment of your eye, that you may see the light of the sun, and do not curiously investigate how much light the sun contains, or in what sign it rises. What contributes to your advantage, take. And why do you ascend to the mountains, and investigate how many wild asses or beasts graze there? And the child, when he approaches the breast of his mother, is suckled and nourished. But he does not know how to search out the root or the source from whence it thus flows; for he sucks the milk and drains the whole region of the breasts. And again, at another hour the breast fills up; this neither the child knows, nor his mother, even though in truth the milk proceeds from all the members of the mother. If, therefore, you seek the Lord in the deep, there you find Him working signs. If you seek Him in a pit, there you find Him in the midst of two lions protecting the just Daniel. If you seek Him in the fire, there you find Him rendering aid to His ministers. If you seek Him on a mountain, there you find Him with Elias and Moses. ^D He is therefore everywhere, both under the earth and above the heavens; whether in us, He is everywhere. Thus also the soul is near you, and within you, and outside you. For wherever you wish, in remote regions, there is your mind, whether in the west, or in the east, or in the heavens, there it is found.

XIII. Let us therefore strive first to have the cautery and the seal of the Lord within ourselves, because in the day of judgment, that separation having been made by God, and there having been gathered

the whole of Adam's race, when the Shepherd calls His own flock, those who possess the cautery shall recognize their own Shepherd, and the Shepherd shall recognize those who possess His own seal, and He shall gather them from all nations. For His own hear His voice and follow Him. ^A For the world is divided into two parts, and there becomes one dark flock, which shall depart into fire eternal and unquenchable; and one full of light, which shall be led to the heavenly inheritance. That, therefore, which we now possess in our souls, that very thing shall shine and be manifested, and the bodies shall put on glory.

XIV. Just as in the time of the month of Xanthicus, roots hidden in the earth put forth their own fruits and flowers and beauties, and bring forth fruit, and the fruitful roots are made manifest, and those that bear thorns are likewise revealed: ^B so in that day, each, through his own body, shall make manifest what he has done, and both the good and the bad shall be made manifest. For there will be the universal judgment and retribution. For there is another food besides this which is seen; and indeed, when Moses went up into the mountain, he fasted for forty days. A man went up; he came down possessing God. And look, we see in ourselves that in the space of a few days, if the body is not sustained with food, it perishes. Yet he, having fasted for forty days, came down stronger than all. For he was fed by God, ^C and his body was provided for by another, heavenly food. For the word of God became food for him, and he had glory in his face; what happened was a type, for that glory now shines within the hearts of Christians. For the bodies, rising in the resurrection, are covered with another divine garment and are nourished with heavenly food.

XV.

Question. What is it that a woman praying with her head uncovered means?

Response. Since in the time of the apostles they had hair allowed to grow as a covering, for this reason the Lord and the apostles came to the creation and brought it to modesty. ^D Yet, the woman sits as a type of the Church, and just as at that time, to those who saw them, women wore their hair loose as a veil, so also the Church clothes and wraps her children in divine and glorious garments. And as for the ancient Church of Israel, it was one congregation, and it was covered by the Spirit, and they were clothed with the Spirit in place of glory, even if they themselves did not follow correctly. The Church, therefore, is spoken of both as of many and as of one soul; for this soul gathers all thoughts, and it is a Church to God. For the soul was joined in communion with the heavenly Bridegroom, and is mingled with the heavenly; but this is also understood both of many and of one. For the prophet says concerning Jerusalem: "I found you deserted and naked, and I clothed you," and so forth, as if he were speaking of one person.

^A

XVI. Interrogation. What is it that Martha said to the Lord concerning Mary: "I am anxious about many things, and she sits by you?"

Response. What Mary ought to have said to Martha, the Lord, anticipating her, said, namely that she had left everything, and was sitting at the feet of the Lord, and blessing God the whole day. You see the benefit of sitting by, given for the sake of love. But that the word of God may shine forth more clearly, listen. If anyone loves Jesus, and attends to Him truly and not carelessly, but also perseveres in love, God already plans, because of that love, to give something to that soul, even if the man does not know what he is about to receive, or what portion God is about to bestow upon the soul. ^B And indeed, to Mary, who loved Him and sat at His feet, He did not simply join Himself, but He conferred upon her a certain hidden power from His own substance. For the very words which God spoke in peace to Mary were spirit and a certain power; and these words, entering into the heart, soul into soul, and spirit into spirit, a divine power was filled into her heart. For by necessity, that power, wherever it abides, becomes a lasting settler, as a possession which cannot be taken away. For this reason the Lord, conscious of what He had conferred upon Mary, said: "Mary has chosen the best part." But after some time, those things which Martha had done zealously concerning her ministry brought her to that gift of grace. For she too attained divine power in her soul. ^C

XVII. And indeed what is marvelous, if those who approach the Lord and are corporally joined to Him received power, when, as the apostles were speaking the word of God, the Holy Spirit fell upon those who believed? Cornelius received power from the word of God which he heard: how much more, when the Lord was speaking with Mary, or with Zacchaeus, or with the sinful woman, who with loosened hair was wiping the feet of the Lord, or with the Samaritan woman, or with the thief, power went out, and the Holy Spirit was mingled with their souls! Now also, those who pursue God with love, and having left all things, persevere in prayer, are taught in secret what they did not know. For the truth itself appears to them according to their resolution, and teaches them, saying: "I am the truth." And the apostles themselves, too, remaining with the Lord before the passion, saw great miracles, namely how lepers were cleansed and the dead were raised. ^D Yet they did not know how the divine power worked and ministered in the heart; and that it behooved them to be reborn spiritually and to be tempered with the heavenly soul, and to become a new creation. But because of the signs which He did, they loved the Lord. Finally, the Lord said to them: "Because you admire signs, I give you a great inheritance, which the whole world does not have."

XVIII. But these words were foreign to them for so long, until He rose from the dead, and raised [her] heart

^A above us into heaven, and then the paraclete Spirit entered and was commingled with their souls. And truth itself manifests itself to faithful souls; and the heavenly man comes to your man, and becomes one communion. Whosoever, therefore, is in ministry, and does all things readily through zeal, and faith, and love of God, that very thing after some time leads them into the knowledge of the truth itself. For the Lord appears to their souls, and teaches them the conduct of the Holy Spirit. Glory and worship to the Father, and to the Son, and to the Holy Spirit, unto ages. Amen.

HOMILY XIII

What fruit does God require from Christians?

HOMILY XIV

I.

[A] to the Lord, awaiting when, coming, He shall manifest Himself to him, and cleanse him from the sin that dwells within him.

II. Nor does he place hope in his own labors or manner of life, until he obtains what he hopes for, until the Lord coming, dwells within him in every sense and energy of the Spirit. And when he has tasted the goodness of the Lord, and has been delighted by the fruits of the Spirit, and the veil of darkness has been removed, and the light of Christ shines forth and works in ineffable joy, then he is fully assured, having the Lord with him in great love; just as a merchant there rejoices when he makes a profit. Yet he experiences struggle and fear of the robbers and the spirits of wickedness, lest perchance, becoming slack, he might lose his labor, until he is deemed worthy in the kingdom of heaven, in the Jerusalem above. ^B

III. Let us therefore also beseech God, that He may strip us of the old man, and clothe us with the heavenly Christ from this time, so that, established in exultation, we may be led by Him in great tranquility. For the Lord says, wishing to fill us with the taste of the kingdom: "Without me you can do nothing." And yet, even through the apostles, He knows how to illuminate many; for being creatures, they nurtured their fellow servants: and to become a brother and son of Christ is something more excellent than for other men; that is, they sanctified the heart itself, the mind itself, and the thoughts, so that they directed them toward God. And thus God secretly imparts life and aid to the heart, and commits Himself to it. For when one dedicates his secrets, that is, his mind and thoughts, to God, not being occupied or distracted by any other thing or thought, but restraining himself by a certain force, then the Lord makes him a participant of mysteries in great holiness and purity, ^C and provides him with heavenly food, Himself, and spiritual drink.

IV. Just as if someone who possesses much property, and servants, and children, provides one food for the servants and another for his own children begotten from his seed—because the children are heirs of the father, and they eat with him, being likened to their father—so also Christ, the true Lord, created all things, and He feeds the wicked and the ungrateful: but His children, whom He begot from His own seed, and to whom He imparted of His grace, in whom the Lord was formed, He nurtures with a peculiar refreshment, nourishment, food, and drink, beyond other men, and provides Himself to those who are conversing with His Father, as the Lord says: "He who eats my flesh, and drinks my blood, abides in me, and I in him, and he shall not see death." For those who possess the true inheritance are as sons begotten from a heavenly Father, and they dwell in the house of their father, as the Lord says: "The slave does not remain in the house, but the son remains forever." ^D

^A 51 V. If, therefore, we also wish to be begotten from the heavenly Father, we must do something more than other men: we must be eager, strive, emulate, love, conduct ourselves well, and live in faith and fear, as those who wish to attain such great goods and to inherit God. For: "The Lord is the portion of my inheritance and of my cup" (Ps. XVI, 3). And thus the Lord, seeing such a good resolve and perseverance, exercises His mercy; and by purifying us with the heavenly word, He restores to life minds that were dead and corrupted through the good conduct and teaching of the apostles themselves—for one creature fosters and enlivens another. Just as the seeds of wheat or barley are fostered by the clouds, which are creatures. Rain, too, and the sun enliven them when commanded. But just as light is when it enters through a window, while the sun extends its rays over the whole earth, so were the prophets luminaries of the house of Israel in particular, but the apostles were suns, sending forth their rays to all parts of the world.

^B VI. There is, therefore, a land in which four-footed animals dwell; and there is a land in the air, in which birds walk and live. And even these, if they wish to stand or walk upon the earth, have hunters who capture them. And there is a land of fish, which is the water of the sea; and each, in the place where it was born, whether on land or in the air, there it passes its time, is nourished, and rests. So, too, there is a land and fatherland of Satan, in which dwell and go about and rest the powers of darkness and the spirits of wickedness; and there is a land of the light of the Divinity, where walk and rest the camps of the angels and holy spirits. And neither can the dark land be seen or touched by the eyes of this body, nor can the land of the Divinity, which is bright, be touched or seen by fleshly eyes; but to spiritual people it is revealed to the eye of the heart, both that which is Satan’s and of the darkness, and that which is bright and of the Divinity.

^D VII. Truly, as worldly speech claims, there are burning mountains, because fire remains there, and there are animals there similar to sheep. Furthermore, those who hunt them make iron wheels, and throw hooks, and cast them into the fire, since those animals have the fire as a place of food, rest, growth, and life; in place of all things, the fire is theirs. And if you bring them out into another air, they perish; and their garments, when they are soiled, are not washed in water, but in fire, and they become purer and whiter. So also do Christians have that heavenly fire as food. It is for them rest; it cleanses, washes, and sanctifies their heart; it brings them to growth; it is for them air and life. But if they go out from there, they are destroyed by evil spirits, just as animals there die if they come out of the fire, just as fish perish if they come out of the water, and just as four-footed

animals cast into the sea are smothered, and just as birds walking upon the earth are caught by fowlers: so also the soul, if it does not remain in that land, is smothered and perishes. And if it does not have that divine fire in place of food and drink, and clothing, and purification of heart, and sanctification of the soul, it is seized by evil spirits and is destroyed. But let us with diligence inquire whether we have been sown in that invisible land, and planted in the heavenly vine. Glory to his mercies forever. Amen.

HOMILY XV

^A This homily teaches at length how the soul ought to conduct itself in holiness, chastity, and purity toward its bridegroom, Christ Jesus, the Savior of the world. It contains, however, certain questions filled with the highest doctrine, namely, whether all limbs rise in the resurrection; and countless others concerning vice, grace, free will, and the dignity of the human race.

I. Just as a certain man, very rich, an illustrious king, if he is pleased by a poor woman, possessing nothing save her own body, and becomes her lover, and wishes to take her to himself as his bride and consort: she, in return, shows every kindness to the man, and preserves the love with which she follows him: behold, that poor and needy woman, who possesses nothing, becomes mistress of all the goods of her husband; if, however, she commits some act contrary to decency and duty, and does not conduct herself fittingly and becomingly in the house of her husband, then she is cast out with infamy and contumely, with both hands placed upon her head: just as ^B is obscurely hinted at in the law of Moses concerning a refractory woman, who provides no benefit to her husband. Then at last she sustains maximum pain and mourning, when she considers within herself from what riches she has fallen, of what glory she is deprived, being despised because of her own folly.

II. So also the soul, whose marriage the heavenly Bridegroom Christ has sought for his own mystical and divine society, and which has tasted of the heavenly riches, ought, with great diligence and ingenuously, to please its Bridegroom Christ, and to fulfill the ministry of the Spirit entrusted to it decently and becomingly, that it may please God in all things, and grief the Spirit in nothing; and it should decently preserve an excellent modesty and love toward him, and conduct itself rightly in the house of the heavenly King, and the grace granted to it should be pleasing and accepted in all things. Behold, such a soul is constituted mistress of all the Lord’s goods, and the very splendor of ^C his divinity becomes its body. If, however, it has strayed at all, and acted in its own ministry in a manner short of decency, and has not done things pleasing to him, nor obeyed his will, nor cooperated with the grace of the Spirit dwelling within it, then, not without contumely and disgrace, it is stripped of its honor, and is deprived of life as having been made useless, and as being in no way fit for the society of the heavenly King. And at length, because

of the heavenly King. And finally, upon that soul, sadness, grief, and mourning come to all the saints and intellectual spirits: the angels, powers, apostles, prophets, and martyrs weep for her lot.

III. For just as there is joy in heaven, as the Lord said, over one sinner who repents, so there is great sadness and mourning in heaven over one soul that falls away from eternal life. And as on earth, if some rich man should die, he is carried out from this life with melodies, lamentation, and wailing by his own brothers, relatives, friends, and acquaintances, so too, regarding that soul, all the saints mourn with wailings and melodies. For indeed, Scripture alludes to this elsewhere, saying: ^B *The pine has fallen, wail, O cedars.* For just as Israel, when it seemed to please the Lord—even though it never pleased Him in the way it ought—had a pillar of cloud overshadowing it, and a pillar of fire illuminating it, and saw the sea dividing before it, and clear water coming out from the rock; but when their mind and will turned away from God, then they were handed over to serpents and their enemies, and were led away into miserable captivities and tried by bitter slaveries; the exact same thing happens also to our souls. The Spirit signifies this mystically through the prophet Ezekiel regarding such a soul, just as He said of Jerusalem: *I found thee,* He says, *in the desert naked, and I washed thee with water from thy impurity, and I clothed thee with a garment, and I put bracelets on thy hands, and chains about thy neck, and earrings in thy ears, and thou ^C didst become renowned to me among all the nations. Thou didst eat fine flour and oil and honey, and at last thou didst forget my benefits. Thou didst go after thy lovers, and didst commit fornication with shame.*

IV. Thus the Spirit also admonishes the soul that recognizes God through grace: the soul that, having been purified from former sins and adorned with the ornaments of the Holy Spirit, and having partaken of divine and heavenly food, yet not comporting itself fittingly in its great knowledge, and not maintaining the affection and love due to the heavenly bridegroom Christ, is cast out and thrust away from the life of which it had once become a partaker. For Satan is able to rise up and exalt himself even against those who have reached such grades; and wickedness rises up even against those who have recognized God in grace and power, and struggles to cast them down. ^D We must therefore struggle, and we must also guard ourselves with all prudence, that we may work out our own salvation with fear, as it is written. Therefore, whoever of you have become partakers of the Spirit of Christ, in no matter, whether small or great, should you be so contemptuously disposed as to despise these things, nor should you treat the grace of the Spirit with insult, lest you be deprived of the life of which you have already become partakers.

^A V. I shall state this same thing again using another persona. Just as a servant, when he enters a palace to handle the vessels of service, takes from the king's own goods—though he himself arrived naked—and serves the king using the king's own vessels; in this case, great prudence and judgment are needed, lest he serve in an unseemly manner, setting out food for the royal table in the wrong order, rather than serving the first and the last victuals in their proper succession. If, however, through ignorance and a lack of judgment, he fails to serve the king in the proper order, he becomes liable to danger and death. So too, the soul that serves God in grace and the Spirit requires careful judgment and understanding, lest it err in the divine vessels, or in the spiritual ministry, by having its own will, which is not in harmony with grace. For it is possible—as is certainly the case in spiritual ministry, which is carried out secretly by the inner man—for the soul to serve the Lord with its own vessels, that is to say, its own spirit. But without God's vessels, that is to say, without grace, it is impossible for anyone to serve God, which is to say, to please Him in all of God's will.

^B VI. But when one has received grace, then there is need of the greatest prudence and judgment, which God himself also grants to the soul that asks Him, so that it may render unto Him most solemn services in the Spirit which it has received, and in no way be overcome by malice or deceived, being turned aside by ignorance, rashness, and negligence, and doing all things contrary to the propriety of the Lord's will: for punishment, death, and mourning await such a soul. This is what the divine Apostle also said: "Lest perhaps, having preached to others, I myself should become a castaway." You see: being an apostle of God, what a fear he had! Let us, therefore, beseech God that we may perform the ministry of the Spirit according to His will, especially those of us who have become partakers of the grace of God, and let us not live with a mind disposed to contempt, so that in this way, by living in a manner most pleasing to God and by serving Him with spiritual worship according to His will, we may attain the inheritance of eternal life.

^C VII. If someone suffers from a disease, it may still be possible for him to have certain members unharmed and sound—for example, the eye of vision, or some other member—while the remaining members are afflicted; so too does the matter stand in spiritual things. It is likely that someone might have three sound members of the Spirit, but he is not perfect on that account. You see how many degrees and measures of the Spirit there are; how, by parts, evil is refined and diminished, and not in a single moment. All things that exist occur by divine providence and dispensation, both the rising of the sun and the fact that all creatures have been made for the sake of the kingdom which the elect are to possess by hereditary right, so that they may constitute a peaceful and harmonious kingdom.

^D VIII. Therefore, Christians ought in all things to strive

to be without judgment toward anyone at all—neither toward a prostitute who has been caught, nor toward sinners, nor toward the disorderly—but to look upon all with a simple disposition and a pure eye, so that this may exist in one as something natural and set fast, and that one may not despise, nor judge, nor loathe, nor hold them in discrimination. If you see a one-eyed man, do not let your heart be divided, but look upon him as though he were whole; look upon the man who has a crippled hand as not at all mutilated; look upon the lame man as if he were walking with an upright body, and the paralytic as though he were healthy. For this is the purity of the heart: that when you see ^A sinners or the infirm, you should sympathize with them and be compassionate toward them. For it happens that the saints of the Lord also sit in theaters and behold the deception of the world; yet in their inner man they converse with God, while in their outer man they appear to the eyes as if they were observing the things that occur in the world.

IX. Secular people, then, have another operation, under the spirit of error, to set their minds on earthly things. But Christians have another disposition, another mind; they are of another age, of another city. For the Spirit of God shares in their souls, and they trample upon the adversary. For it is written: “The last enemy, death, is destroyed.” For those who are godly are the masters of all. But those who are again slothful in faith and are sinners are altogether slaves; fire burns them, ^B and stone and sword kill them, and in the end demons will lord it over them.

X. Question. Whether in the resurrection all the members rise again?

Answer. To God all things are easy, and so he promised; but to human weakness and reason this seems impossible. For just as God, taking from the dust and the earth, fashioned a certain other nature—the nature of the body, which is not like the earth—and created many kinds, such as hair, skin, bones, and nerves, and just as a needle cast into the fire changes its color and is turned into fire, yet the nature of the iron is not destroyed but subsists; so too in the resurrection all the members rise again, and not one hair perishes, ^C as it is written, and all things become light-like; all things are dipt into light and fire, and they are changed, but not, as some say, dissolved and turned into fire, so that the nature no longer subsists. For Peter is Peter, and Paul is Paul, and Philip is Philip; each remains in his own nature and substance, filled with the Spirit. But if you say that the nature is dissolved, it is no longer Peter or Paul, but God altogether and everywhere; and neither do those who are departing into Gehenna feel the punishment, nor those who are departing into the kingdom, the beneficence.

XI-XII. Just as if there were a garden planted with various fruit-bearing trees, and there were there a pear tree, or an apple tree, and a vine having fruit and leaves; and it happens that the garden and all the trees and the leaves are changed, and converted into another nature.

^A and the first things become luminous; so too are men changed in the resurrection, and their members become holy and luminous. Therefore, the men of God ought to prepare themselves for struggle and contest. Just as a noble youth endures the blows brought upon him and the wrestling, and strikes back, so too ought Christians to endure afflictions, both those from without and the internal warring, so that, by being struck yet exercising patience, they may be victorious. For the path of Christianity is thus: wherever the Holy Spirit is, there follows, as a shadow, persecution and struggle. You see the prophets, how they were persecuted by their fellow tribesmen throughout, in whom, nevertheless, the Spirit worked. You see how the Lord, who is the way and the truth, ^B was persecuted not by another nation, but by His own, by His own tribe of Israel, and was crucified; likewise also the apostles. For from the time that He was crucified, the paraclete Spirit moved and transitioned into the Christians. Furthermore, no one among the Jews was persecuted, but only Christians were subjected to martyrdom. Therefore, they ought not to be astonished, but it is necessary for the truth to suffer persecution.

XIII. Question. Some say that vice enters from the outside, and if a man wills, he does not receive it, but rejects it. ^C

Response. Just as the serpent, having spoken with Eve, when she obeyed, entered within; so also now, through the obedience of man, sin, which is outside, enters in. For sin has full power and freedom to enter into the heart. For thoughts are not from without, but from within, proceeding from the heart. For the Apostle says: "I desire the men to pray without anger and evil thoughts." For thoughts go out from the heart, according to the Gospel. Go, therefore, into prayer, and examine your heart and your mind, and desire to offer your prayer pure to God; and look keenly there—if there is nothing hindering, if it becomes pure prayer, if your mind is occupied ^D with the Lord, in the way that the farmer is (occupied) with the farming, the husband with the wife, the merchant with the trade—if you bend your knees to pray, and other things do not distract your thoughts.

XIV-XV. But you say that the Lord, having come through the cross, condemned sin, and it is no longer within. But just as if a soldier deposits his chariot in someone's house, when it pleases him, he has the power of entering and leaving that house: so also sin has the power to sow disputes in the heart. For it is written: "Satan entered into the heart of Judas." But if you insist that through the coming of Christ sin was condemned, and after baptism the evil no longer has fodder for disputing in the heart, you are unaware that from the coming of the Lo

Lord until this day, how many have been baptized and yet have afterwards thought evil things? Or have not some of them turned to a desire for vainglory, to fornication, or to gluttony? But are all those who dwell in the Church, worldly men, endowed with a pure and blameless heart? Or do we not find that after baptism many sins are committed, and many go astray? The robber [the devil], therefore, has fodder and liberty even after baptism to enter and to act as he wills. For it is written: *You shall love the Lord your God with all your heart.* But you say: "I love, and I have the Holy Spirit." Do you have the memory, the love, and the burning desire toward the Lord? Are you bound to Him by night and day? And if indeed you are endowed with such love, you are pure. But if you are not so endowed, inquire further: when worldly business presents itself, or shameful and wicked thoughts, do you not turn aside to them, or is your soul perpetually drawn toward the love and desire of God? For the thoughts of the world pull the mind down to things earthly and corruptible, and do not allow it to love God or to be mindful of the Lord. And often a simple man goes to prayer, and bends the knee, and his mind enters into rest; and in as much as he digs and probes deep, the wall of malice that stands in the way is broken through, and he enters into vision and wisdom, to which the powerful, or the wise, or the orators cannot attain, so as to comprehend or know the subtleness of his mind; for he is occupied with divine mysteries. For he who does not know how to test pearls, does not know how to value them, because he is unskilled in that matter. Therefore, Christians on earth detest the things that are glorious, and deem them as refuse in comparison with that majesty which works within them. ^{B C}

XVI. Interrogation. Can a man fall who has the gift of grace? Response. If he is negligent, he certainly slips; for the enemies never rest, nor do they weary of waging war; by how much more ought you not cease from the seeking that is toward God? For much damage comes to you if you are negligent, even if you seem to be proven in the mystery of grace itself.

XVII. Interrogation. Does grace remain after a man has fallen? Response. God desires to bring man back to life, and urges the man to mourn and repent once again. But if he persists, He urges the man again to mourn and to repent, so that he may repent for those things in which he previously transgressed. ^D

XVIII. Interrogation. Does affliction or war threaten the perfect, or do they live in complete security? Response. The enemy never ceases to wage war against anyone; for Satan is merciless and hates men; wherefore he does not hesitate to wage war against every man.

^A For prefects and counts pay tributes to the king; but the latter, trusting in his own wealth, and in gold, and in silver, provides his regular contributions as if from his surplus, not considering it a loss. For just as the one who offers alms never considers it a loss, so also Satan considers these things as if they were mere side issues. Yet there is a poor man lacking daily bread; he is whipped and tormented, unable to fulfill that full contribution; and he is flayed and cruelly tortured, yet does not die. And there is another [who], even for a single word, is ordered to be decapitated and perishes. Thus also among Christians there are those who are vehemently attacked and harassed by sin; and yet in their wars they are strengthened and made wise, despising the power of the adversary, and they have no danger in this respect, because they are steadfast and secure concerning their own salvation, because they have been trained many times in the war against wickedness and have become experienced. And having God with themselves, they are guided and find rest.

XIX. But others, who have never been trained, if they should fall into some affliction, or if war should be stirred up, immediately fall into ruin and destruction; just as those traveling into a city, wishing to see their beloved ones and acquaintances, even if they meet many in the market-places, are not hindered by them; for their goal is to encounter their friends; and when they knock on the door from outside and call out, their beloved ones joyfully open; but if they linger in the streets and market-places and are mocked or held back by those who encounter them, the door is shut and no one opens to them. So also those who are urged to reach our Lord Jesus Christ, the true friend, ^C ought to despise and overlook all other things. And in the same way as those entering the palace to see the king, whether they be counts or prefects, are in great fear as to how they shall answer and lest, by tripping up in their reply, they fall into censure and punishment; whereas uneducated and common folk, who have never seen a ruler, live without concern: so also this world which is under the heavens, from kings down to the poor, being ignorant of the glory of Christ, concerns itself with worldly matters; nor does anyone quickly remember the day of judgment. But those who in their thoughts ascend to the tribunal of Christ, where his throne is, and who are perpetually in his sight, are always in fear and trembling, lest in any way they stray from his holy commandments.

XX. And just as the rich of the earth, when they have stored up many fruits in their barn, again exert greater labor every day, so that they may be wealthy and not lack. But if they trust in the wealth stored up in the barns and neglect to gather more, but consume what had been set aside, they quickly fall into poverty and need. Therefore those receiving and bringing in fruits must exert themselves

^A and gather them, so that they may not come to lack. It is thus in Christianity to taste some of the grace of God; for, "Taste," he says, "and see that the Lord is good." This tasting is an active power of the Spirit in the fullness of faith, ministering in the heart. For as many as are children of light and of the ministry of the new covenant in the Holy Spirit, these learn nothing from men; for they are taught of God. For grace itself writes the laws of the Spirit upon their hearts. Therefore they ought not to be confident in the Scriptures alone, which are written with ink, but the grace of God also writes the laws of the Spirit and heavenly mysteries upon the tablets of the heart; for the heart governs and rules all the organs of the body. And when grace has taken possession of the pastures of the heart, it rules over all the members and thoughts; for there is the mind, and all the thoughts of the soul, and its expectation. Wherefore grace also passes through to all the members of the body.

^B XXI. Thus, on the other hand, as many as are children of darkness, sin rules their heart, and it passes through to all its parts. "For out of the heart proceed evil thoughts," and thus, spread abroad, it darkens the man. Those who say that vice does not dwell and grow with man, neither are anxious about the morrow, nor are led by desire; for at a certain time the vice ceased to trouble them, by suggesting some desire, so that the man is emboldened to confirm with an oath that "such a passion no longer rises in me"; and after a short time he is kindled by desire, so that he is found, in addition to this, to be a perjurer. For just as water passes ^C through a pipe, so also does sin through the heart and thoughts. But those who deny this are rebuked and mocked by sin itself, which will eventually triumph. For malice strives to lie hidden and conceal itself in the mind of man.

XXII. If, therefore, anyone loves God, He also mingles His own love with that man's; and having once been believed by Him, He adds to him the heavenly faith, and man becomes twofold. In order, therefore, that you may offer to Him from your own members, He Himself mingles similar things from His own members with your soul, so that you may be able to do, to love, and to pray for everything purely. For man is of great dignity. ^D See how great the heaven and the earth, the sun and the moon are, and yet the Lord did not see fit to rest in them, but in man alone. Man is therefore more precious than all creatures, and perhaps I shall dare to say, not only than visible creatures, but also than invisible ones, namely, than the ministering spirits. For He did not say concerning Michael and Gabriel, the archangels, "Let us make man after our image and likeness," but concerning the intellectual substance of man, the immortal,

I say, soul. For it is written, "The encampments of the angels are round about them that fear Him." ^A Now, the visible creatures are bound by a certain immutable nature.

XXIII. The heaven is ordered once and for all, the sun, the moon, ^B and the earth, yet the Lord did not rest in them, nor can they be changed otherwise than as they were created, nor do they possess a will. But you, for this reason, are made in the image and likeness of God, because just as God is sovereign and does what He wills: since it has seemed good to Him, by His power and right He sends the righteous into hell and the sinners into the kingdom—although He does not desire this, nor does it please Him, for the Lord is a righteous judge; so also you are sovereign in your own right, and if you will to perish, you are of a mutable nature. If it pleases you to pour out ^C blasphemies, to prepare poisons, or to kill someone, no one resists or prevents you. If anyone wills, he observes the customs of God and enters the way of righteousness, and overcomes the concupiscences. For a mind of this kind, which resists and opposes, is able, by being strengthened by reason, to overcome the impulses of vices and obscene concupiscences.

XXIV. For if in a large house, where there are golden vessels, vessels covered in gold, and silver ones, garments of various kinds, gold and silver, and young men and young women who dwell there restrain their own mind (although nature, because of the indwelling sin, covets all things), and because they fear the masters who are men, they repress the impulses of their desires; how much more, where the fear of God ^D flourishes, ought the mind to resist and struggle against the indwelling wickedness? For God has commanded what is possible for you. The nature of animals devoid of reason is bound, as the nature of the serpent is bitter and emitting poison; therefore all serpents are of this kind. The wolf is accustomed to be rapacious; therefore all wolves are of the same nature. The lamb, which is simple, is subject to being snatched away; therefore all lambs are of the same nature. The dove is simple and sincere; therefore all doves are of the same nature. But man is not so. For one is a rapacious wolf, and one is as a lamb that is snatched away; both arise from the same human kind.

XXV. There is one who, not content with his own wife, commits fornication; and there is another who does not even permit an evil desire to arise in his heart. There is one who plunders the goods of his neighbor; and there is another who, moved by the observance of piety, distributes his own goods. You see how mutable that very nature is, inclining as much to vices as, conversely, to what is honorable; and according to both properties, it is apt to turn toward whichever actions it may please. Nature, therefore, is capable of both good and evil, whether of divine grace or of the opposing power; yet it cannot be subjected to necessity; since from the beginning when Adam lived in purity, he ruled over his own thoughts; but from the time he transgressed the commandment, mountains difficult to bear.

^A press upon his mind. And thoughts of wickedness, having intermingled, have become entirely as if they were his own, and not even one is his own, since they are held captive by wickedness.

XXVI. Therefore, you must seek a lamp, so that when it is lit you may find clean thoughts. For these are the natural ones, which the Lord made. Those who are reared in the sea have learned to swim, and when tempests and waves arise, they are not troubled. Thus it is for Christians; just as the mind of a three-year-old child cannot contain or grasp the mind of a perfect sophist, because a great deal of time has passed in between, so too Christians like infants observe the world, looking toward the measure of grace; for they are strangers to this age. But their city and their rest are something else; for Christians possess the consolation of the Spirit, tears, mourning, and sighing, and these very tears are a luxury to them. They have also fear ^B along with joy and exultation; and thus they are like men carrying their own blood in their hands, not trusting in themselves, nor imagining that they are anything, but being treated with disdain and rejected by all men.

XXVII. Just as if a king were to deposit his treasure with some poor man, he who received it to keep does not hold it as his own, but always confesses his poverty, not daring to dissipate anything from another’s treasure; for he reflects upon this always, that the treasure is not only another’s, but that a king of power has deposited it with me, and when he wills, he takes it back from me; so too ought those who have the grace of God to consider themselves, to be humble, and to acknowledge their poverty. For just as the poor man who accepted the deposit of the treasure from the king, if ^C trusting in the extraneous treasure, he is puffed up as if with his own wealth, and his heart takes on pride, the king takes from him his treasure, and he who had received it in trust remains such as he was before—a poor man; so too those who have grace, if they are puffed up and their hearts take on pride, the Lord takes from them His grace, and they remain such as they were before receiving the grace from the Lord.

XXVIII. But many, although grace is present in them, being stolen away by sin, do not know it. Just as if there were a young woman in some house, and likewise a young man; and subsequently, being flattered by him, she consents to him, she commits adultery and becomes an outcast; so too the terrible ^D serpent of sin is present with the soul, tickling and urging it on; and if it consents, the incorporeal soul communes with the incorporeal wickedness of the spirit—that is, spirit communes with spirit—and he who consents and receives the thought of the evil one commits adultery in his heart. The measure of your struggle, therefore, is this: that you do not commit adultery in your thoughts but that you resist in your mind, and make a war and a struggle within, and do not obey, nor take pleasure in the wick

wickedness found in the thoughts. And if the Lord finds this readiness in you, on the last day He receives you into His kingdom.

^B XXIX. For there are some things which the Lord regulates so that He might not leave Himself without witness of His divine grace and His calling; and there are other things which God so manages by permission, that man may be tested and exercised, so that the free will of man may be manifested. For those who are in afflictions and temptations, if they endure, do not fall short of the kingdom of heaven. Christians, therefore, are not troubled or saddened in bitter circumstances. If they are tested by poverty or insult, they ought not to be struck with wonder; rather, they should delight in poverty, and hold it in place of riches, fasting in place of luxury, and ignominy in place of glory. Conversely, if they fall into things in this life that are distinguished, which allure them to carnal rest, or to riches, or to glory, or to delicacies, they must by no means take pleasure in these, but flee from them as from fire.

XXX. Let us set the same thing before our eyes: if any small nation is stirred up to wage war against a king, he himself is not very anxious about finishing it, but sends soldiers with their commanders, and they wage the war. But if the nation that is stirred up is a very great one, capable of overturning his kingdom, the king himself is compelled, with those in his palace and his own armies, to go forth to conduct the war. Recognize, therefore, your dignity, namely, that God has risen up with His own army—I mean of angels and holy spirits—in order that, having performed the embassy which pertains to Himself, He might redeem you from death. Fortify yourself, therefore, and consider what providence has been brought about for your sake! Moreover, we make use of an example taken from human life, as we are still living in this life. Just as if a king were to come upon some poor man, afflicted with infirmity, and not be ashamed to treat his wounds with healing medicines, and, having brought him into his own palace, clothe him with purple and a diadem, and make him a partaker of his table: so also the heavenly King, Christ, coming to man who was burdened with passions, healed him and made him a companion of His royal table; and this, indeed, without forcing his will, but by inviting him, He established him in such great honor. ^D

XXXI. For it is written in the Gospel that the Lord sent His servants to call those who were willing to come, announcing to them that, "My dinner is prepared." But those who were called excused themselves, saying, one indeed, "I have bought," he says, "yokes of oxen"; another, "I have taken a wife." You see that He who called was prepared, but those who were called refused. Truly these have become the cause of their own fall. So great, therefore, is the dignity of Christians. Consider that the Lord has prepared the kingdom for them, and has called th

them to enter, but they themselves are unwilling. Regarding the gift, then, which they are to inherit, one might rightly say this: If anyone, from the time Adam was created until the consummation of the world, were to fight against Satan and endure afflictions, he would accomplish nothing great in comparison to the glory he is to inherit. For he will reign for infinite ages together with Christ. Glory be to Him who has pursued such a soul with such love, that He has bestowed upon it Himself and His grace, and has entrusted it to the soul. Glory be to His magnificence.

^B XXXII. According to things that are visible, behold, we all who are sitting as brethren have one image and one face of Adam. Is there, therefore, also in secret and inmost matters, one will for all? One heart? Shall we all, therefore, be one, good and religious? Or are there some among us who have entered into fellowship with Christ and His angels, while others are with Satan and the demons, even though we all appear to be sitting together as one? For we all bear the one face of Adam. Do you see how the intellectual substance, the interior man, is something different from the exterior? For we all appear to be one; yet some are with Christ and the angels, while others are with Satan and the unclean spirits. If, therefore, the heart has an infinite depth, there are to be found there dining halls, and bedrooms, doors, and vestibules, and many ministries, and exits. There is the workshop of righteousness and of unrighteousness; there is death; there is life; there is good commerce, and the contrary.

XXXIII. Just as if a very large palace were deserted and filled with every kind of foul odor and many corpses, so also the heart, which is the palace of Christ, abounds with every manner of impurity and very many crowds of evil spirits. It is necessary, therefore, that this be restored, and rebuilt, and that the storehouses and sleeping chambers be refurbished. For there the King, Christ, comes with the angels and the holy spirits to rest, to dwell, and to walk about, and to establish His own kingdom. I say this as if a ship were equipped with much rigging, in which the helmsman manages and directs them all, rebuking some and guiding others; in the same way, the heart also has the mind as a helmsman, the conscience as one who reproves, and thoughts as those that accuse and defend: for it says, ^C *Between one another, with thoughts accusing or even defending.*

XXXIV. Do you see that the conscience does not approve ^D of such thoughts as obey sin, but straightway reproves them? For it does not lie, since it testifies to what it will say before God on the day of judgment, as one that is always reproving. Just as if there were a chariot and reins, the animals, and all the equipment under one charioteer, then, when it pleases him, it is carried along by the chariot at a very swift pace; but when he wishes, he holds it back.

The whole chariot, therefore, lies under the power of the driver. So too, the heart has many natural thoughts adhering to it, but the mind and conscience rebuke and direct the heart, and quiet and settle the natural thoughts bubbling up in the heart. For the soul has many members, even though it is one.

^B XXXV. For from the time that Adam transgressed the commandment, the serpent entered and became master of the house, and is like another soul along with the soul. For the Lord says: "Whoever does not renounce himself, and does not hate his own soul, is not my disciple." And: "He who loves his soul will lose it." For since sin, after it invaded the soul, became a member of it, and clings to the corporeal man himself, many and impure thoughts bubble up from there into the heart. Therefore, he who does the will of his soul, does the will of the heart; since the soul is bound and mixed together with it. Therefore, he who puts his soul under the yoke, and is angry with himself and the desires that dwell with him, is in such a state as one who subjugates a city of his enemies; and he is deemed worthy to attain to the good measures of the Spirit, and through divine power acquires the pure man, and becomes greater than himself. ^C For such a man is thereafter deified, and becomes a son of God, receiving the heavenly seal in his soul. For His chosen ones are anointed with the sanctifying oil, and are established in great dignity, and become kings.

XXXVI. For man is of such a nature that even he who is plunged into the depth of wickedness and serves sin can turn to the good; and he who is bound to the Holy Spirit and inebriated with heavenly things has the power to turn to evil. Just as if a woman, covered in tattered rags, starving and filthy—who, only after much labor, has attained to royal dignity, and is clothed in purple and a crown, and becomes the bride of a king—were to recall to her memory her former squalor and have the intention to return to her former state, yet would not choose to return to her former shame (for that would be foolish); so too, those who "have tasted the divine grace, and have become partakers of the Spirit," if they do not take heed, fail ^D and become worse than when they were worldly; not that God is mutable or feeble of mind, or that the Holy Spirit is extinguished, but that the men themselves do not agree with the grace; for this reason they turn away and fall into infinite sins. For those who have tasted that gift have both things accompanying them: joy and consolation, fear and trembling, exultation and mourning. For they mourn for themselves and for all of Adam, since the nature of men is one; and the tears of such are their bread, and mourning is their sweetness and rest.

^A XXXVII. If, however, you see someone uplifted and puffed up as if he were a participant in grace, even if this man performs signs and raises the dead, if he does not possess his own soul as abject and despised, and is not poor in spirit and abominable [to himself], he is being stolen away by vice without knowing it; and even if he performs signs, one must not believe him. For this is the sign of Christianity: that someone who is approved by God should strive to remain hidden from men. And if he possesses all the treasures of the king, he should hide them and always say, "The treasure is not mine, but another has deposited this treasure with me; for I am a beggar. And when it pleases him, he will take it back from me." If, however, anyone says, "I am rich, it is sufficient, I have acquired possessions, I need nothing more," such a one is not a Christian, but a vessel of imposture and of the devil. For the enjoyment of God is insatiable, and the more one tastes and eats of it, the more hungry he becomes. Those who are such have a fervor and love toward the Lord that cannot be restrained; and the more they strive to advance and acquire, so much the more do they consider themselves poor, as though they were needy and possessing nothing. For this is what they say: "I am not worthy that this sun should shine upon me." This is the sign of Christianity: this very humility.

^C XXXVIII. But if someone says, "I am content and full," he is a deceiver and a liar. Just as the body of the Lord was glorified when He ascended the mountain and was transfigured into the divine glory and into ^D the infinite light, so too are the bodies of the saints glorified and shine like a flash of lightning. For just as the glory of Christ from within spread over His body and shone forth, in the same manner also in the saints, the power of Christ which is within will on that day be poured out externally into their bodies. For they are indeed participants in His substance and nature from this present time in their mind. For it is written: "He who sanctifies and they who are sanctified are all of one" (Heb. 2:11). And: "The glory which You have given Me, I have given them" (John 17:22). Just as many lamps are lit from one and the same fire, so it is necessary that the bodies of the saints, being members of Christ, should become the same thing that Christ Himself is.

XXXIX. Question. How do Christians become superior to the first Adam? For he was immortal, and incorruptible both in soul and in body; but these die and decompose.

Responsio. The true death dwells and lies hidden within in the heart, and the inner man is dead. If, therefore, anyone has passed from death into life in the hidden state, he truly lives forever and does not die. For even if the bodies of such persons are dissolved for a time, they are raised again in glory; for they have been sanctified. Therefore, we call the death of Christians a sleep and a resting. If man were immortal, and

his body incorruptible, the whole world, beholding this ^A strange phenomenon—that the bodies of Christians do not decay—would approach the good out of a certain necessity, and not out of voluntary judgment.

XL. But so that the free will, which God gave to man from the beginning, may clearly appear and remain firm, the affairs of this world are administered by this dispensation, and the dissolution of bodies takes place, so that it may be in the power of man’s will to turn himself toward either the good or the evil. For neither is he who is perfect in the good, nor he who is sunk deep in sin and makes himself a vessel of the devil—by whom the whole world has been condemned—bound to the evil by any necessity; but he possesses the freedom to become a vessel of election and life. Likewise, conversely, those who are intoxicated by the Divinity, although they are filled and bound by the Holy Spirit, are not held by any necessity, ^B but possess the free will to turn themselves, and to do whatever they desire in this age.

XLI. Interrogation. Is the evil that is in us gradually weakened and eradicated, and does a man thus advance in grace; or is the evil eradicated immediately when he has made progress?

Responsio. Just as an infant in the womb does not immediately solidify into a man, but gradually receives its form and is born, and is not yet a perfect man, but grows over many years and becomes an adult; and just as the seeds of barley or wheat, when they are cast into the earth, do not immediately take root, but winters and winds pass over them, and then, at the proper season, they become ears of corn; and he who plants a pear tree does not immediately gather its fruit: in the same way, in spiritual matters also, where there is such great wisdom and subtlety, a man advances little by little, and becomes a perfect man, unto the measure of stature; ^C not, as some say, "Put on and put off."

XLII. He who has in his desires the learning of letters goes first to learn the signs; and when he has become first there, he proceeds to the school of the Latins, and is the last of all. Again, when he has become first there, he proceeds to the school of law, and is there, in turn, the last of all and a novice. Then, when he has become a student, he is a beginner and the last among all the pleaders. Then, when he has emerged as first there, he then becomes a leader; and when he becomes a ruler, he takes for himself an assistant as an assessor. If, therefore, man has so many degrees of progress in external things, how much more do the heavenly mysteries have progress, ^D and grow through many degrees; and then, he who has passed through many exercises and many dangers becomes perfect. For Christians who have truly tasted of the grace, and have the sign of the cross in their mind and in their heart, these, from kings down to the poor, account all things as filth and stench: and these are able

to know that the whole earthly world, and the treasures of the king, and ^A the glory, and the words of wisdom, are but a certain phantom, having no firm foundation, but passing away. And if there is anything under heaven, it is by these held in contempt.

XLIII. Why is this? Because the things above the heavens are strange and wonderful, which are not to be found in the treasures of kings, nor in the wisdom of words, nor in worldly glory and dignities, or wealth, such as those people have acquired, since they possess the Lord and Creator of all in the inward man, a possession that does not pass away, but remains. For Christians know that the soul is far more precious than all creatures; for man alone was made according to the image and likeness of God. Behold how immense the heaven is, and the earth, and how precious the creatures living in them, and how great their bodies; yet man is much more precious than all these bodies, since it is in him alone that the Lord ^B has been well-pleased. Moreover, the whales of the sea, and the mountains, and beasts, surpass man in size to the outward eye. Look then to your own dignity, how precious you are!—in that God made you superior to the angels, when he himself, for the sake of your embassy and redemption, was present upon the earth.

XLIV. When, then, did the angels come for your salvation? For the King, the Son of the King, took counsel with his Father, and the Word was sent, and putting on flesh, and concealing his own divinity, that by the like the like might be saved, he placed his own soul upon the cross. So great was the love of God toward man! He who was immortal chose to be crucified for you. ^C Behold then how God so loved the world, that he gave his only-begotten Son for it. How shall he not with him grant us all things? And again he says elsewhere: "Amen I say to you, he shall set him over all his goods." He shows also elsewhere that the angels are ministers of the saints. For when Elias was on the mountain, and the aliens rose up against him, his servant said: "Many are coming against us, and we are alone." Then Elias answers: "Do you not see the ranks and multitudes of angels with us in a circuit, helping us?" Do you see that the Master, and the multitudes of the angels, are present with his servants? How great, then, is the soul, and with what honors has ^D it been affected by God! Since both God and the angels seek it for their own fellowship and kingdom. But Satan and his powers seek to draw it to their own side.

XLV. For just as in visible things a king does not receive service from common herdsmen, but from those who are comely and well-trained, so too in the heavenly palace, those who serve the heavenly King are those who are blameless, irreproachable, and pure in heart. And just as in the palace, comely maidens...

who are free from every blemish and reproach are those who enter into communion with kings, so too in the spiritual palace, souls that are adorned in every way with good virtues are those who share in communion with the heavenly King. In visible things, if a prince is to go to inhabit a certain house, and it happens that the house has contracted some filth, it is prepared, much decoration is provided, and perfumes are poured out. How much more, then, does the house of the soul, in which the Lord rests, require great adornment, so that He who is blameless and unspotted may be able to enter and rest there! For it is within such a heart that God and the whole heavenly Church repose. ^A

XLVI. Furthermore, in things visible to the eye, if a father possesses property, and among these he has crowns and precious stones, he hides these in storehouses and reserves them for his beloved son, to whom he is about to bestow them. So too has God entrusted His own possession, with his own precious things, to the soul. Finally, regarding visible things, if a war breaks out and a king comes with his army to engage in battle, and his faction is smaller or weaker, he immediately sends an embassy to request terms of peace. But if it is a very great nation opposing an equal, and a king is pitted against a king—I refer to the King of the Persians and the Emperor of the Romans—it is absolutely necessary for both kings to move with all their armies and soldiers. Consider, therefore, how great your dignity is, since God has moved with all His own armies—I mean the angels and spirits—to join in battle with the adversary, so as to ransom you from death. God, therefore, has come for your sake. ^B

XLVII. Just as if there were a king who came upon a certain poor man whose every limb was covered in leprosy, and he was not ashamed to apply remedies to his wounds and heal his sores, and afterward entertained him at the royal table, clothed him in purple, and made him a king; so too has God manifested Himself to the human race. He washed away their wounds, healed them, and brought them into the heavenly bridal chamber. Great, therefore, is the dignity of Christians, so great indeed that nothing can be compared to it. But if one is led astray and seduced by wickedness, it is like a city which has no wall, which robbers invade from whatever side they wish—unchecked, and they ravage it and consign it to fire and flames. So too, when you neglect yourself and attend to yourself coldly, the spirits of wickedness enter and deform and desert your mind, scattering your thoughts into this world. ^C

XLVIII. For many, who are diligent in the investigation of external matters, and pursue learning, and have a care for living uprightly, account this to be perfection, not looking into the heart, nor seeing the malice wrapping the soul about. For the inner mind, teeming with malice, sends its roots into the remaining members: and the robber is in the

is, that is, the opposing power, having entered the house. The opposing power, therefore, is also intellectual. And unless one engages in battle against sin, malice, hidden within and gradually spreading through excess, carries the man away to commit manifest sins. For malice is like the source of a fountain, bubbling up on all sides. You, therefore, take care diligently to restrain the streams of malice, lest you be overwhelmed by infinite evils and become as one stunned. Just as if someone were a noble and carefree, wealthy man, and the ministers and officials of the prince were to seize him and drag him before him, saying: "You have been accused of a crime, and you are subject to capital punishment." As for him, out of the fear contracted from the report, he loses all his thoughts and is as one stunned with amazement. ^B

XLIX. Form, therefore, the same opinion also concerning the spirits of malice. For the visible world, from kings down to the lowest, exists in tumult, perturbation, and conflict, and none of them knows the cause; namely, the manifest evil, which entered through the disobedience of Adam, and is the sting of death. For sin, which entered—being a certain rational power and substance of Satan—has sown all evils. Since it works secretly and latently in the inward man and in the mind, it fights against the thoughts. But men do not know that they do these things driven by a certain alien power, but think these things are natural, and that they do them by their own deliberation of mind. But those who have the peace of Christ in the mind itself, and are illuminated by Him, know whence these things are stirred up. ^C

L. For the world suffers the passion of malice, and knows it not. And it is an impure fire, which kindles the heart, and thus runs through all the members, and incites men to lusts and infinite evils. Whoever, therefore, are tickled and affected with pleasure, within in the heart commit fornication, and thus, while the evil is fostered, they fall into manifest adultery. Form the same opinion also concerning avarice, vainglory, pride, jealousy, and anger. Just as when someone is invited to a banquet, and many kinds of food are set before him, then sin suggests that he taste everything; and so the soul, captured by pleasure, is weighed down. For those passions are very difficult to bear—those in the midst of which run rivers of dragons, poisonous beasts, and reptiles. And just as if a whale were to devour a man into its belly, so also sin swallows up souls. There are flames of fire burning—those passions—and the ignited darts of the evil one. For the Apostle says: ^D "That you may be able to quench all the fiery darts of the evil one" (Ephes. VI, 16). For vice is fostered, and lays its foundation in the soul.

LI. But the prudent, when passions arise, do not obey, but conceive anger against wicked desires, and become foes of their own selves. For Satan greatly desires to rest in the soul, and to spread out his bed.

^A And it is afflicted and distressed when the soul does not obey. There are some who are mastered by divine power, so that if they see a young person with a woman, although they may ruminate on something, yet their mind is not polluted, nor does it commit sin within. But it is not yet time for such a one to be confident. There are others in whom lust has been completely halted, and quenched, and dried up; but these are the measures of the perfect. Just as merchants go down naked into the depths of the sea, into the death of the water, so that they may find there pearls suitable for a royal crown and purple, so too those who lead a solitary life go forth naked from the world, and descend into the deep sea of malice, and into the abyss of darkness; and from the depths they take and bring up precious stones, which advance towards the crown of Christ, to the heavenly Church, to a new age, and a shining city, and an angelic host.

^B LII. Just as many kinds of fish fall into a net, and the less useful ones are promptly cast back into the sea, so too the net of grace is spread over all, and seeks rest. But men do not obey; for this reason they are cast back again into that same depth of darkness. For just as gold is found washed from much sand, and these are tiny like grains of millet, so too from many, few are approved. For those who have the work of the kingdom are manifest, and those who adorn its word are conspicuous. In the same way, those who are seasoned with heavenly salt are manifest, and those who speak from the treasures of the Spirit. The vessels in which God is well pleased, and to which He grants His own grace, appear; and others, with great patience, receive the sanctifying power, as the Lord wills in many ways. Therefore, he who speaks, unless he is directed by heavenly light and wisdom, cannot establish the mind of each one in full faith; because the life practices of men are varied, for some delight in war, while others delight more in a quiet life.

^{C D} LIII. Just as one who wishes to rebuild a city razed to the ground immediately casts down and destroys entirely that which threatens ruin and collapse, and thus begins to dig, and in the excavation to lay foundations, and to build up the structure—though it is not yet a house—likewise, one who is about to construct a garden in deserted and foul-smelling places first begins to clear it, and to place a fence around it, and to prepare water-conduits, and thus finally plants it, and the plants take growth, so that in this way after a long time the garden may bring forth fruit: so too the intentions of men, after the transgression, are deserted, devastated, and thorny. For God said to man: "Thorns and thistles the earth shall bring forth for you." There is need, therefore, of much labor and toil, so that one may seek and lay the foundation, until it comes into the hearts of men

^A a fire that may burn and purge away the thistles; and thus men begin to be sanctified, glorifying the Father, and the Son, and the Holy Spirit, unto the ages. Amen.

HOMILY XVI.

That spiritual men are subject to temptations and afflictions, which spring from the first sin.

I. All essences endowed with intellect, I mean those of angels, and souls, and demons, were created by the Creator pure and most simple; but that some of them turned aside to evil came to them from [their own] free will. For by their own will they turned away from the right reason. If, however, we say that they were created this way by the Creator, we define God as an unrighteous judge, who casts Satan into the fire. For there are some of the heretics who speak of ^B matter as having no beginning, and of matter as the root, and of the root as a power, and as equal in power [to God]. To this, therefore, you may reasonably object: what then is the power that wins? It is necessary that it be the power of God. The one who is defeated can no longer be equal in time or equal in power. Those who say that evil has subsistence know nothing. For in God there is no evil having subsistence, according to His impassibility and divinity; but in us it operates with every power and perception, suggesting all kinds of filthy desires; yet it is not mingled in such a way as some speak of the mixture of wine and water, but just as in one field the wheat is set by itself, and the tares by themselves; just as in a house the thief is apart, and the master of the house is apart.

II. There is a fountain flowing with pure water, and beneath it lies mud; when someone disturbs the mud, the whole fountain is muddied. So too the soul, when it is disturbed and mingled with wickedness, and Satan becomes one with the soul, both being spirits, in respect to fornication or murder; for this reason, ^C "he who is joined to a harlot is one body." Yet at another time the soul exists by itself, repenting of what it has done, and it weeps, and prays, and remembers God. For if the soul were always submerged in evil, how could it do these things, since Satan never wishes for men to come to repentance, for he is unmerciful? And in the same way, when a woman enters into the covenant of marriage with a man, she is one with him, but at another hour they are separated, since often one of them dies and the other remains alive. Such a thing is it also in the communion of the Holy Spirit; they become one spirit. "For he who is joined to the Lord is one spirit." And this happens when a man is absorbed by that very grace.

III. There are some who ^D have the taste of God, but are still worked upon by the adversary, and they are astonished, being inexperienced, that after the visitation of God they are worked upon

^A by the cogitations toward the mysteries of the Christian religion. But those who have grown old in these things are not astonished. And just as experienced farmers, by long habit, when a very fertile and abundant season occurs, do not live entirely without care, but expect both famine and distress; nor again, when famine or distress overtakes them, do they despair, knowing the change: so it is in spiritual matters. When the soul falls into various temptations, it is not astonished, nor does it despair, because it knows that by permission it is allowed to be tested and instructed by evil. ^B Nor again, when it is in great wealth and rest, is it carefree, but it awaits the change. And the sun, being a body and a creation, when it shines upon foul places, where there is mire and filth, is in no way harmed or defiled: how much more does the pure and holy Spirit, being with the soul that is still worked upon by the evil one, receive nothing of their corruption? For indeed: *The light shineth in darkness, and the darkness did not comprehend it.*

IV. Since, therefore, a man is in the deep, and is enriched by grace, there is nevertheless still present with him a herb of malice. But he has a protector helping him. Therefore, if anyone is ^C overwhelmed by afflictions or by the tempests of the passions, he ought not to cast away hope. For in this way sin is all the more accumulated and enters in. But if anyone has placed his hope in God perpetually, evil is, as it were, attenuated and dried up. That some therefore suffer from paralysis, from the mutilation of certain members, from fever, and from diseases, this whole thing proceeds from sin. For this is indeed the root of all evils: and the affections of the concupiscences of the soul, and of evil cogitations, spring from it. Just as if a spring should flow, and the places lying adjacent to it should be soggy and moist; but when heat arises, both the spring and the nearby places are dried up: so it also happens to the servants of God, in whom grace abounds; for it dries up not only the concupiscences suggested by Satan, but also those from nature: insomuch that now the men of God are more excellent than the first Adam.

V. God is uncircumscribed and incomprehensible, ^D appearing everywhere, both in the mountains, and in the sea, and beneath the abyss; and this not by way of passing, as angels descend from heaven to earth. For He is in heaven, and He is also here. But you will object to me, in what way can God be in hell, or in what way can He be in the darkness, or in Satan, or in places where there is stench? I answer you, that He cannot suffer, and that He contains all things: for He is uncircumscribed; while Satan, who is His creature, is bound. But the Good Itself is neither defiled by filth, nor obscured by darkness. But if you deny that He contains all things—both hell and Satan—you make Him circumscribed according to that place in which the evil one is.

^A Necessity, for God is everywhere superior to him. But because of the mysteries of the Godhead and the subtlety contained within It, the darkness does not grasp It; nor can evil participate in the purity that is in God. In God, therefore, nothing evil subsists, since He can in no way be harmed.

VI. In us, however, evil clings, for the reason that it dwells in the heart and exerts its powers there, suggesting wicked and obscene thoughts, and not allowing one to pour forth pure prayers, but taking the mind captive into this age. It puts on our souls, and has even touched the very bones of our members. Just as Satan is in the air, and God, who is present there, is in no way harmed, so sin is in the soul, and likewise the grace of God is present there, yet is not harmed. Just as if a servant is near his master, and he is always nearest to him and in fear, undertaking nothing without him: so we too ought to set forth and reveal our thoughts to the Lord Christ, the searcher of hearts, and have our hope and confidence placed in Him, saying: "He is my glory, and He is my Father, and He is my wealth." ^B Always, therefore, you ought to have care and fear in your conscience. But if anyone does not have the grace of God planted and fixed within himself, let him be concerned night and day, as if it were a natural thing attached to the soul, which hour by hour leads him, rouses him, and directs him toward those things which are good, so that he may at least have concern, fear, and labor, as if a natural and immutable contrition of heart were always fixed within him.

VII. ^C Just as a bee secretly fashions and constructs a honeycomb in a hive, so also grace secretly exercises its love in the hearts, and changes what is bitter into sweetness, and what is rough into smoothness. And just as a silversmith and sculptor, when he carves a disc, partly covers over those various figures he is carving, but when he has finished the work, then he brings it out shining in the light: so also the Lord, that true craftsman, carves our hearts, and renews them in mystery, until they depart from the body, and then the beauty of the soul is made manifest. For those who wish to prepare vessels and weave figures into them, first fashion them in wax, and thus they pour/cast them according to that image, so that the work may be completed according to that form: not otherwise does sin, while being a spirit, have an image, and it is transformed into various shapes. ^D Similarly, the inner man is also a kind of figure, endowed with an image and form. For the inner is a likeness of the outer man. A great and precious vessel it is, therefore, because the Lord was pleased with it above all creatures. And good thoughts are likened to precious stones and pearls, but impure thoughts are full of dead men's bones and all uncleanness and stench.

VIII. For Christians belong to another age, sons

of the heavenly Adam, a new creation, children of the Holy Spirit, shining brothers of Christ, like their Father and the spiritual and shining Adam. Those of that city, of that lineage, of that power, are not of this world, but are of another world; for the Lord Himself says, "You are not of this world, even as I am not of this world." But just as a merchant, returning from a long journey and having multiplied his merchandise, sends word to his own people to build him houses, gardens, and necessary clothing, and when he arrives at his own, he brings great riches; and his own people and relatives receive him with great joy; so also in spiritual matters, if some have traded in heavenly riches, their fellow citizens—that is, the spirits of the saints and of the angels—know it, and led by admiration, they say, ^B "Our brothers who are on earth have attained great riches." Therefore, these men, having the Lord with them when they depart, come with great joy to the heavenly inhabitants; and those who are at the side of the Lord, and who have prepared for them there houses and gardens and splendid and sumptuous garments, receive them.

IX. Sobriety, therefore, is necessary in all things, so that the goods we seem to possess may not turn to our destruction. For even they who are benign by nature, if they do not guard themselves, are in little danger of being led astray by that very kindness, and those who possess wisdom are in danger of being stolen away by that very wisdom. It is necessary, therefore, in all parts, for a man to be tempered—to have kindness mixed with severity, wisdom with discernment, word with deed, and, in short, to place his confidence in the Lord and not in himself. For virtue is seasoned in various ways, just as some necessary food is seasoned with spices or something else, ^C and this not only with honey, but also with pepper, and thus it is found useful.

X. Those who assert that there is no sin in man are like those who, submerged by a flood of great waters, fear to confess this very thing, but say, "We have heard the sound of waters." So too, submerged by the deep waves of wickedness, these men deny that sin clings to their mind and thoughts. There are, therefore, others who are indeed capable of speech and who speak, but have not been seasoned with the heavenly salt; they narrate many things ^D about the royal table, though they have consumed nothing nor gained anything. But another is he who, having beheld the King Himself, and having had the treasuries opened to him, enters in, and inherits, and eats and drinks from those sumptuous viands.

XI. Just as a mother who has an only son, most beautiful, wise, and adorned with every kind of good thing, in whom she has placed all her hope, if it happens that he is committed to the earth by her, nothing save constant pain and grief, which admits no consolation, occupies her: even so the mind, as if from

being dead to God, must mourn and shed tears, and be afflicted with continual sorrow, and have a contrite heart, and live in constant fear and solicitude, and endure the hunger and thirst of the good itself at all times. Thereafter, the grace of God and hope embrace one such as this, and there is no longer sorrow in him, but he is suffused with joy, just like one who has found a treasure and trembles again, lest he lose it in any way. For the robbers rise up. Just as one who, having fallen into many robberies and losses, escapes with great labor, and afterwards finds great wealth and large property, no longer fears loss because of the abundance of his riches; so also spiritual men, who have first passed through many temptations and fearful places, ^B then, having been filled with grace and sated with good things, no longer fear those who wished to plunder them, since their riches are not scant. Yet they still possess fear—not the fear of seeing evil spirits, but a fear and solicitude of how they shall administer the spiritual gifts entrusted to them.

XII.

XIII.

^A and powers under the heaven that are dark, and fire burning and seething in the members, such as the earth contains nothing of like, do you not know that if you do not receive the pledge of the Holy Spirit while departing from the body, they seize your soul, not allowing you to ascend to the heavens?

Likewise, when you hear concerning the dignity of the soul, how precious that intellectual substance is, do you not understand that God did not speak concerning angels, but concerning human nature, when He said: "Let us make man in our image and likeness," and that although heaven and earth shall pass away, you have been called to immortality, that you might be a son, a brother, and a bride of the King? For in the things that are seen in this world, all that belongs to the bridegroom belongs to the bride; so also, all things that are the Lord’s, whatsoever they may be, He entrusts to your faith. For He Himself came on an embassy for your sake, that He might recall you; and you perceive nothing, nor have you understood your own nobility? Justly, therefore, the Spirit-bearer laments your fall, saying: "Man, being in honor, did not understand; he was compared to the senseless beasts, and became like them." Glory to the Father, and to the Son, and to the Holy Spirit, now and forever. Amen.

HOMILY XVII.

On the spiritual unction and glory of Christians; and that without Christ it is impossible to be saved or to attain eternal life.

I. Perfect Christians, who are deemed worthy to attain the measure of perfection and to become very close ^C to the King, these are always consecrated to the cross of Christ. For just as in the times of the prophets, the anointing was a thing altogether precious, since they were anointed as kings and prophets, so also now, those who are spiritual, being anointed with the heavenly unction, become Christians by grace, so that they themselves are kings and prophets of heavenly mysteries. These are both sons, and lords, and gods, bound and captive, most abject, crucified and consecrated. For if the anointing of oil, which came from a visible plant and a visible tree, had such power that those who were anointed by it obtained dignity beyond all controversy (for it was ratified that they should be constituted kings)—and David, having been anointed, was immediately exposed to persecutions and afflictions, and seven years later became king—how much more do those who, according to the mind and the inner man, are anointed with the sanctifying and gladdening oil of exultation—the heavenly and spiritual [oil]—receive the seal of that kingdom of incorruptible and eternal power, the pledge of the Spirit, namely the Holy Spirit and Paraclete? (Understand, indeed, by "Paraclete," one who consoles and fills with joy those who are oppressed by afflictions.)

II. Being anointed with the ointment from the tree of life, Jesus Christ, from the heavenly plant, they are deemed worthy to attain to the measure of perfection—of the kingdom, I say, and of adoption—inasmuch as they are confidants of the heavenly King, and relying on the confidence of the Almighty, they enter into His palace, where the angels and the spirits of the saints are,

and while they are still in this world; for although they have not yet received the perfect inheritance prepared for them in that age, they are certain, from the earnest which they have now received, as if they were already crowned and reigning. And they are not astonished, when they are about to reign with Christ, because of the abundance and the confidence of the Spirit. Why? Because, while they were still in the flesh, they held to that sweetness and that efficacy of His power. ^B

III. For just as if there be someone who was a friend of a king, frequenting the palace, knowing the mysteries, and seeing his purple robe; should it happen that this man becomes king and is crowned, he is not astonished, nor is he terrified, because he was for a long time exercised in the mysteries of the palace. For it does not happen that anyone from the common people, simple and ignorant of the mysteries, should approach the administration of the kingdom, but only those who are instructed by doctrine and experience. So also to the Christians, who are about to reign in that age, nothing new or unexpected happens, since they have already known the mysteries of grace. For because man transgressed the commandments, the devil covered the whole soul with a dark veil. Consequently, grace comes and strips off the whole covering, so that thereafter the soul, having become pure and having recovered its own nature—the creature, that is, pure and blameless—might henceforth, with pure eyes ^C, clearly behold the glory of the light of the true [Sun], and the true Sun of righteousness shining forth in its heart.

IV. For as in the consummation of the crumbling firmament, the just are thereafter to live in the kingdom and in the light and in the glory, looking at nothing else than how Christ is always in glory at the right hand of the Father; so also those who have been snatched and carried captive from this present time into that age contemplate all the beauties and the wonders that are there. For we, though we are on earth, have our citizenship in heaven, having our manner of life and our conversation in that world, according to the mind and the inner man. For just as the outward eye, if it be pure, always looks purely upon the sun; so also the mind, having been restored to perfect purity, always beholds the glory of the light of Christ, and is with the Lord by night and by day, in the same way ^D as the body of the Lord, having been joined to the Divinity, is always with the Holy Spirit. But men do not immediately attain to these measures, except through labor, and affliction, and much struggle. For there are some in whom, although grace exerts its power and rests within them, yet some malice lies hidden inside, and two modes of conversation—that is, of light and of darkness—are present, exerting their power in one heart.

V. But you will surely say to me, "What communion has light with darkness?" Or where is the divine light overshadowed and muddied, and where is that which is undefiled and pure polluted and troubled? For it is written, And the light in the dark-

darkness shineth, and the darkness did not comprehend it. Therefore, things must not be understood simply, nor in one way. For some rest in the grace of God to such an extent that they become stronger than the malice accompanying them, and while they have prayer and much rest toward God, at another hour they are acted upon by evil thoughts ^A and are stolen away by sin, while still existing in the grace of God. The simpler ones and the unlearned, when grace has exerted its power in them to some degree, think that sin is no more; but those who have discernment and are prudent do not dare to deny that, although we have been gifted with the grace of God, we are not exercised by shameful and filthy thoughts.

VI. For we have often found among the brothers those who had attained such joy and grace that they asserted for an interval of five or six years ^B that desire had dried up, and they thought themselves set free from it thereafter. But a hidden vice rose up against them, and they were so burned by the fire of concupiscence that, astonished and struck, they would say, "Whence has such a great vice appeared to us after so long a time?" Therefore, no one of sound mind should dare to say, "Because grace is with me, I am entirely set free from sins," but rather two personae exert their force in the mind. For those who are inexperienced in these matters, as soon as grace has worked a little bit within them, determine that they have already conquered and are perfect Christians. I, however, consider the matter to be ^C as if there were a sun in the sky, shining in clear air, and clouds came and covered it, and made the air thicker; yet it is in no way harmed (since it is hidden within), neither in its light nor in its substance: so it is with those who are not yet fully purified; even though they are endowed with the grace of God, they are still held in the depths by sin, and simultaneously have natural movements and thoughts towards God that are firm, for they are not yet standing fully on the side of the good.

VII. Thus, conversely, those who are held in the depths by the good portion—I mean, by grace—are still servants and ^D subject to evil thoughts and to the portion of malice. Therefore, there is need of great discernment, so that one may know by experience that matters are thus. I tell you, furthermore, that even the apostles, who possessed the Paraclete, were not entirely without care; for along with joy and exultation there was fear and trembling, proceeding from grace itself, not from the portion of malice; but grace itself guarded them, so that they might not turn aside even in the slightest. For just as if someone were to throw a small piece of stone at a wall, it in no way injures or moves the wall; or as an arrow shot against someone who is carrying a furnace does not wound either the iron or the body in any way (for it deflects and rebounds); so even if some part of malice approached the apostles, it in no way injured them, since they were clothed with the perfect

^A virtue: and they, being perfect, were able to work the works of righteousness freely.

VIII. Since some assert that after grace is received there remains no solicitude for the soul, God also requires in the perfect the will of the soul for the ministry of the Spirit, in order that they might consent. For the Apostle says: "Do not quench the Spirit." Now some of them desire not to be burdensome to others, while some direct their own steps; others, receiving from worldly people, distribute to the poor—and this is certainly more worthy. For some who are endowed with grace take care only of their own [souls], but others labor to help the souls of others also; these greatly surpass the former. And others, having grace, expose their bodies to insults and afflictions for the name of God; these are again superior to the former. Some who pursue virtue wish to boast and be honored by men, saying that they are Christians and participants of the Holy Spirit; but others strive to hide themselves and avoid the meeting of men—these greatly surpass the former. Do you see how even in perfection itself, benevolence toward God, which is rendered from the natural will, is found to be superior and more abundant? ^B

IX. Just as if someone clothed in vile garments were in a dream to see himself as rich, but rising from sleep were to see himself poor and naked again; so also those who speak spiritual discourse seem to speak appropriately; but if they do not possess the reality itself with a certain taste, power, and certainty of faith, they are established in a fixed mind only in a naked opinion. Or just as a woman, adorned with silk and pearls, might stand in a brothel, so also the heart of such men is a brothel of the unclean spirits themselves; and they indeed wish to speak about righteousness, while they have not attained to the works themselves. ^C

X. For just as it is impossible for a fish to live without water, or for anyone to walk without feet, or to see light without eyes, or to speak without a tongue, or to hear without ears; so also without the Lord Jesus and the efficacy of the divine power, it is not permitted to know the mysteries and the wisdom of God, or to be rich and a Christian. For these are truly wise, and strong soldiers, and philosophers of God, who are guided and shepherded according to the inner man by the divine power. For the philosophers of the Greeks learn eloquence; but others are unrefined in speech, yet they rejoice and exult in the grace of God, being men addicted to divine worship. Let us determine, therefore, which are better. "For the kingdom of God," he says, "is in work and power, not in word." ^D

XI. What is it, therefore, for someone to say that this bread is made from wheat; for that is easy. But it is necessary to say how it is minutely pre

prepared and how the bread is baked. To discourse, therefore, on the vacuity of the passions and on perfection is granted to few. For the Gospel speaks concisely: ^A "Do not be angry; do not covet. If anyone strikes you on your right cheek, turn the other to him also. If anyone would sue you to take your tunic, give him your cloak as well." But the Apostle, following upon this, teaches at greater length by what method the work of purification must gradually be accomplished with patience and long-suffering, first nursing them with milk, as infants, then bringing them to growth and perfection. For the Gospel said that a garment is made from wool; but the Apostle has shown the subtlety of how it is fashioned.

XII. Those, therefore, who utter spiritual words without having the taste of them, are ^B like someone who, when an intense heat is pressing, walks through a desert field and, being thirsty, depicts for himself a fountain gushing water, portraying himself as drinking, while his lips and tongue are dried up from the thirst that holds him; or like someone who might discourse about the sweetness of honey, but, not having tasted it, knows not the power of that sweetness. Thus it is with those who undertake discourse concerning perfection and exultation, or the vacuity of the passions, lacking the energy and certainty of faith; certainly, not all things are as they speak. For when such a man has one day been deemed worthy to be found, at least in part, in the work itself, he will judge within himself: "I did not find it as I supposed; for I spoke one way, and the Spirit worked in another way."

XIII. For the worship of Christians is eating and drinking; and the more one eats of it, the more vehemently is the soul enticed by that sweetness, so that it cannot be restrained or satisfied, and it seeks and eats insatiably. Or as when someone is working with ^C thirst, and a sweet drink is offered to him, and once he has begun to taste it, he approaches the cup more closely, namely, being inflamed more ardently: so the taste of the Spirit can scarcely be stilled, so that it is not unjustly compared to such a thing. And these are not indeed empty words, but the work of the Holy Spirit, serving the soul in a secret way. But some think that those who abstain from a woman, and from all things that are visible to the sight, are already holy; but it is not so. For evil is in the mind, and lives and is exalted in the heart. But he is truly holy who has been purified and sanctified according to the inner man. For wherever the truth has looked ^D forth for a little while, there error fights and endeavors to veil and cover itself.

XIV. When the Jews held the priesthood, they indeed suffered persecution from that very nation and were afflicted, because they persisted in the truth, as did Eleazar and the Machabees. But now, since the time of the cross and the rending of the veil, the Spirit has departed from them; and here the truth has been revealed and works within us, and for this reason, some from this nation sustain persecution again. They were persecuted and afflicted by that same nation, so that they might become

^A martyrs, lovers of the truth. For how shall the truth appear, if it does not have opponents who are liars and who run counter to the truth? There are also some among the brothers who are susceptible to passions and afflictions; these require great caution, lest they fall. For one of the brothers, while praying with another, was seized by divine power, and being caught up, saw the city above, Jerusalem, and luminous images and infinite light; and he heard a voice saying, "This is the place of rest for the righteous." And shortly after, being puffed up and supposing that he himself had seen these things, he was afterwards found to have fallen into the inmost and deepest parts of sin, into countless evils.

^B XV. If therefore the inner and lofty man has fallen, how can any ordinary person say, "Because I fast and live as a stranger and distribute my possessions, I am already holy"? For the abstaining from evils is not in itself perfection; rather, it is if you have entered into your obscured mind and killed the serpent that is beneath the mind, and deeper than your thoughts, lurking in the so-called chambers and storehouses of the soul to kill you—for the heart is an abyss. If, I say, you have killed that one, and cast out all the impurity that is in you—for all philosophers, and the law, and the apostles, and the advent of the Savior are concerned with purity. For all men, whether Jews or Greeks, desire purity, and yet they are unable to be pure. One must therefore seek how and by what means the purity of the heart can come about. In no way otherwise than through Him who was crucified for us; for He is the way, the life, the truth, the door, the pearl, the living and heavenly bread. And it is not possible for anyone, without that truth, to know the truth or to be saved. Just as, therefore, you have renounced all things regarding the outer man and visible objects, and have distributed your property, so also regarding worldly wisdom, if you have attained knowledge and power of speech, you must cast all these away and count them as nothing, so that you may thus be built up upon the "folly" of the preaching—which preaching is true wisdom, not having a garnishment of words, but power working through the holy cross. Glory to the consubstantial Trinity unto the ages. Amen.

HOMILY XVIII

On the treasure of the Christians, that is, Christ and the Holy Spirit, who exercises them in various ways so that they may arrive at perfection.

I. If someone in this world happens to be very wealthy, and possesses a hidden treasure, he acquires out of the treasure and wealth which he has everything that he wishes; and whatever possessions he wants in the world, he easily gathers, trusting in the treasure, because by means of it he easily acquires every possession that he might desire. Thus also those who seek first and above all things from God, and find, and possess the heavenly treasure of the Spirit,

bring to completion in their hearts, by the very Lord Himself shining within them, every righteousness of virtues and every acquisition of the goodness of the Lord’s commandments, out of the treasure of Christ that is within them, and through Him accumulate greater heavenly riches. For by means of the heavenly treasure they accomplish every virtue of righteousness, relying upon the abundance of the spiritual wealth that is within them; and they perform with ease every righteousness and commandment of the Lord, by the help of the invisible wealth of grace within them. The Apostle also says: "Having this treasure in earthen vessels," ^A that is, which those who are yet in the flesh have been deemed worthy to obtain within them—the sanctifying power of the Spirit; and again: "Who became for us wisdom from God, and righteousness and sanctification, and redemption."

II. Whoever therefore finds and possesses within himself this heavenly treasure of the Spirit, by its help performs every righteousness of the commandments and every operation of the virtues without any reproach or stain, and indeed with no trouble and no constraint. Let us therefore also beseech God, and seek and entreat Him, that He might grant to us the treasure of His Spirit, so that in this way we may be able to walk in all His commandments without reproach or stain, and to fulfill every righteousness of the Spirit purely and perfectly, by the benefit of the heavenly treasure, which is Christ. For a pauper and a beggar, and one who suffers from hunger, can acquire nothing in the world, being pressed by his poverty. But he who possesses the treasure, as has been said before, acquires whatever possessions he might desire with ease and ^B without pain. So too, the soul that is naked and bereft of the communion of the Spirit, and is under the terrible poverty of sin, can produce no fruit of the righteousness of the Spirit in truth, however much it may desire to, before it has become a participant in the Spirit.

III. Nevertheless, each one ought to constrain himself to pray to God, that he may be deemed worthy to receive and find the heavenly treasure of the Spirit, so that he may be able to perform with ease and without toil all the commandments of the Lord, blamelessly and purely, which he could not accomplish before, not even with the application of force. For as a pauper and one naked, being bereft of the communion of the Spirit, how could he acquire such spiritual possessions without the treasure and spiritual wealth? But the soul that has found the Lord through the search for the Spirit, and through faith and great ^C patience—the true treasure indeed—produces the fruits of the Spirit, as has been said, with ease; and every righteousness and commandment of the Lord, which the Spirit has commanded in it, it performs through Him purely and perfectly and blamelessly.

IV. Or let us again use another example. Just as if someone were rich and should prepare a costly supper ^D

^A from his own wealth and the treasury which he possesses, he makes his expenditures and does not fear that anything might be lacking for him, since he possesses great riches; and thus he exhilarates the guests invited by him sumptuously and brilliantly, providing them with various and ever-newer dishes. But the poor man, being destitute of all abundance of things, if he wishes to prepare a supper for someone, borrows everything—even the very furniture, the garments, and other items—and so afterwards, when the guests have dined, as is accustomed to happen at the banquet of a poor man, he eventually restores to each one that from which he had borrowed the silver vessel, or the garment, or some other object; and thus, when everything has been restored to everyone, the poor man himself remains naked, not having any wealth of his own from which he can be refreshed.

V. ^B So also those who are rich in the Holy Spirit, possessing the heavenly wealth in truth, and having the communion of the Spirit within themselves, when they speak to others the word of truth, and when they share a spiritual discourse with others, and desire to refresh their souls, they speak from their own wealth and from their own treasury which they possess within themselves, and from this they refresh the souls of those hearing the spiritual word, and they do not fear that it might be lacking to them, because they possess within themselves a heavenly treasury of goodness from which they bring forth and refresh those who are fed with spiritual food. But the poor man, who neither possesses the riches of Christ nor holds spiritual wealth in his soul—which gushes forth all goodness of words and works and divine thoughts and ineffable mysteries—even if this man wishes to speak the word of truth and refresh some of those who hear, yet because he does not possess the word of God within himself in power and truth, but only memorizes and borrows words from various scriptures or has heard from spiritual men and is recounting and teaching them, behold, he indeed seems to refresh others, and others enjoy the words; but after ^C he has recounted them, each word returns to its own [source] from which it was taken, and he himself again remains naked and poor, not having a treasury of the Spirit of his own, from which he might bring forth and help and refresh others, while he himself is not first refreshed nor does he exult in the Spirit.

VI. ^D Therefore it is necessary to ask first from God with labor of heart and with faith, that He may grant us to find His wealth, the true treasury of Christ, in our hearts in the power and efficacy of the Spirit. And in this way, when we have first found benefit in ourselves, and salvation, and eternal life—that is, the Lord—then we may also help others, as is possible and feasible, bringing forth from the interior treasury of Christ all the goodness of spiritual discourses, and making an exposition of heavenly mysteries. For thus the goodness of the will of the Father has been pleased to dwell in everyone who believes in Him and asks Him. For "He who loves me," He says, "will be loved by my Father, and I will love him, and"

I will manifest myself to him." And again: "We will come, I and my Father, and will make our abode with him." Thus the infinite kindness of the Father has willed, thus the incomprehensible charity of Christ has been pleased, thus the ineffable goodness of the Spirit has promised. Glory be to the ineffable mercy of the holy Trinity.

VII. For those who are judged worthy to become children of God and to be reborn from the Holy Spirit from above, and who possess Christ shining within them and giving them rest, are led by the Spirit in various and diverse ways, and are moved invisibly in their heart by grace in spiritual rest. Let us bring forward, from the things that are conspicuous in the world, figures of persons, so that we may demonstrate by examples, at least in part, in what manner grace conducts itself in the soul. ^B Sometimes those led by grace are as if they were rejoicing at a royal banquet, and they exult with an ineffable exultation and joy; at another hour, they are like a bride enjoying in marriage divine pleasure with her bridegroom. At times they become as if they were incorporeal angels, being with such lightness and subtlety, even in the body. At other times they are as if inebriated by drink, and are delighted by the Spirit—inebriated, that is, with the inebriation of divine and spiritual mysteries.

VIII. Sometimes they are as if in mourning and lamentation for the human race, and, with prayers poured out for all the human race, they fall into tears and mourning, kindled by spiritual love toward mankind. But at other times they are inflamed by the Spirit to such exultation and love that, if it were possible, they would gather all men into their own inner being, making no distinction between the good and the bad. At other times they are humbled below all men in the humility of the Spirit, so that they deem themselves of the most abject and lowliest condition of all. At other times they are kept by the Spirit in ineffable joy. At other times they are as some strong man who, putting on the whole armor of the king, descends into battle, fights bravely against the enemies, and conquers them. In the same way, the spiritual man, having taken up the heavenly arms of the Spirit, invades the enemies, and once battle is joined, subjects them under his feet.

IX. Sometimes the soul rests in the highest silence, tranquility, and peace, existing in spiritual pleasure alone and in ineffable rest and in an excellent state. ^C Sometimes it is instructed by grace in a certain ineffable understanding and wisdom, and in the inscrutable knowledge of the Spirit, concerning things that can be spoken by neither tongue nor mouth. Sometimes it becomes as one of other men. Thus grace dwells in them in various ways and leads the soul in many paths, reviving it according to the divine will, and exercises it in diverse ways, so that it may present it whole, irreprehensible, and pure before the heavenly Father.

X. Now these aforementioned operations of the Spirit,

[641] ^A ...to the highest degree those who are near to perfection. For the aforementioned various rests of grace are spoken of in different ways, yet they are unceasingly energized in them, one energy succeeding another. For when the soul attains to the perfection of the Spirit, having been perfectly cleansed of all passions, and having been united and commingled with the Paraclete Spirit through ineffable communion, and having been deemed worthy to become spirit by being commingled with the Spirit, then it becomes wholly light, wholly eye, wholly spirit, wholly joy, wholly rest, wholly exultation, wholly love, wholly bowels, wholly goodness and kindness. For just as a stone in the depths of the sea is surrounded by water on all sides, ^B so these, being in every way commingled with the Holy Spirit, are made like unto Christ, holding the virtues of the power of the Spirit unchangeably within themselves, being blameless, spotless, and pure within.

XI. For since they have been restored through the Spirit, how can they produce fruit of wickedness from without? But always, through all things, the fruits of the Spirit shine forth in them. Let us therefore also beseech God, and believe with love and great hope, that He may grant us the heavenly grace of the gift of the Spirit, that the Spirit Himself may guide and lead us into all the will of God, and give us rest in the variety of His rest, so that through such guidance and the training of grace, and spiritual progress, we may be deemed worthy to reach the perfection of the fullness of Christ, as the Apostle says: "That ye might be filled with all the fullness of Christ" (Eph. 3:19); and again, "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Eph. 4:13). ^C The Lord promised all who believe in Him, and who ask in truth, to bestow the mysteries of the ineffable communion of the Spirit. And let us, therefore, having wholly dedicated ourselves to the Lord, hasten to attain the aforementioned goods, and having been consecrated in soul and body, and having been nailed to the cross of Christ, let us become worthy of the eternal kingdom, glorifying the Father, and the Son, and the Holy Spirit, unto the ages. Amen.

HOMILY XIX.

Christians who desire to progress and grow ought to compel themselves to every good thing, so that they may be delivered from the sin that dwells within, and be filled with the Holy Spirit.

I. He who desires to approach the Lord, and to be deemed worthy of eternal life and to become a dwelling place for Christ, and to be filled with the Holy Spirit, so that he may be able to perform the fruits of the Spirit and the commandments ^D of Christ purely and blamelessly, he must first begin by believing firmly in the Lord, and by surrendering himself wholly to the words of His commandments, and by renouncing the world in all things, [so that in no way regarding those things which...]

that are seen. Furthermore, he ought to persevere in prayer, always awaiting the visitation and help of the Lord in the faith of expectation, keeping the aim of his mind fixed upon this at all times. Then, he must force himself to every good work and to all the commandments of the Lord because of the sin that dwells within him; for instance, let him force himself to be humble before every man and to consider himself lower and more abject, not seeking honor, or praise, or the glory of men from anyone, as it is written in the Gospel: but let him always have only the Lord before his eyes and His commandments, desiring to please Him alone in the meekness of his heart, as the Lord says: Learn from me, for I am meek and humble of heart, and you will find rest for your souls.

^B II. Likewise, let him accustom himself, as much as he is able, to being merciful, kind, compassionate, and good, as the Lord says: Be good and kind, as your heavenly Father is merciful. And again He says: If you love me, keep my commandments. And again: Strive to enter by the narrow gate. Above all, let him hold in his memory, in a way that is never forgotten, the humility of the Lord, His way of life, His meekness, and His conduct as a model; let him persevere in prayers, always praying in faith that the Lord may come and dwell in him, and finish and strengthen him in all His commandments; and that the Lord Himself may become ^C the dwelling-place of the soul; and thus, what he now does with the violence of an unwilling heart, he will eventually do willingly, accustoming himself always to that which is good, ever remembering the Lord, and awaiting Him always in great love. Then indeed the Lord, having recognized such a purpose and resolve and his laudable zeal, by how much he forces himself to hold the Lord in his memory, and to turn his heart, even if unwilling, toward what is good, toward meekness and love, and urges it with all his strength and with violence, exercises His mercy upon him, and redeems him from his enemies, and with sin still dwelling within, fills him with the Holy Spirit; and thus, afterward, without any violence or labor, he truly performs all the commandments of the Lord. Indeed, the Lord Himself performs His own commandments in him, and he then purely brings forth the fruits of the Spirit.

^D III. But it is necessary that one who comes to the Lord should first force himself toward what is good, even though his soul resists, awaiting His mercy always in indubitable faith, and forcing himself toward love, if he be destitute of love; forcing himself toward meekness, if he lacks meekness; forcing himself toward mercy, and toward a heart ready to show pity; forcing himself to endure contempt, and to be long-suffering when despised, and when treated as naught

not to be indignant, according to the saying: "Not revenging yourselves, dearly beloved." ^A One must force himself toward prayer, if he does not have spiritual prayer; and thus God, seeing him who struggles in this way, and who constrains himself by force, while the heart is unwilling, gives him true prayer of the Spirit; He gives true love, truth-filled meekness, bowels of mercy, true kindness, and, to put it in one word, He fills him with the fruits of the Spirit.

^B IV. But if anyone forces himself only toward prayer—not having prayer—so that he might obtain the grace of prayer, but does not force himself toward meekness, and humility of mind, and love, and the other commandments of the Lord, nor apply care, and labor, and struggle to accomplish those things, as far as lies in his purpose and free will; sometimes the grace of prayer is given to him in the peace and joy of the Spirit, partially according to his petition. But in his ways he remains the same as he was before. He has no meekness, because he did not seek the labor, nor did he prepare himself to become such; he has no humility, because he did not ask for it, nor did he force himself toward it. He has no love toward all, because he had no care or struggle for this in his petition for prayer; and in the very practice of the work, he has no faith or confidence toward God, because he knew himself, he did not examine his lack, and he did not labor in affliction, seeking from the Lord to possess a sure faith toward Him, and true confidence. ^C

V. For everyone must, just as he forces and constrains himself toward prayer—even when the heart is unwilling—so also force himself toward confidence, so also toward humility, so also toward love, so also toward meekness, integrity, and simplicity; so also toward every patience and long-suffering, inscribed with joy; and so force himself to treat himself with contempt. And consider himself poor and last; so also not to speak of that which is not useful, but always to meditate on the things of God, and to speak them with mouth and heart. So also not to be angered, and to cry out, according to what is written: "Let all bitterness, and anger, and indignation, and clamor, and blasphemy be put away from you with all malice." ^D So also toward all the ways of the Lord, toward every exercise of virtue, and a good and noble life; toward every conversation of goodness, toward every humility of meekness, so as not to be puffed up, nor to be high-minded, nor to be arrogant, nor to speak against anyone.

VI. Toward all these things one must force himself, who wishes to be approved and to please Christ, so that thus the Lord, seeing his readiness and purpose, of him who thus toward every goodness and simplicity, and kindness, and humility,

^A and love, presses himself and compels himself with violence, may give himself entirely to him; the Lord himself, truly doing all these things purely within him, laborlessly and steadily, which before he could not guard even with violence, because of the sin dwelling within him; and all the exercises of virtue become to him ^B as a second nature. Subsequently the Lord coming and dwelling with him, and he with the Lord, He himself performs within him His own commandments without labor, filling him with the fruit of the Spirit. But if anyone compels himself to prayer alone, until he receives grace from God, but does not similarly compel, constrain, ^C and accustom himself to the aforementioned things, he cannot truly, purely, and blamelessly fulfill them. But it is necessary to prepare oneself as much as possible for what is good; for sometimes divine grace comes to him who is asking and begging. For God is good and kind, and grants their requests to those who ask Him; but if he who lacks them, or has neither accustomed nor prepared himself for the aforementioned things, should receive grace, he will lose the grace he had received, and falls, having become arrogant, or he does not progress, nor does he grow in the grace granted to him, because he does not give himself to the Lord’s commandments with deliberate mind; for the house and rest of the Spirit is humility, love, and gentleness, and the rest of the Lord’s commandments.

VII. Whoever truly desires to please God, and to receive from Him the heavenly grace of the Spirit, and to grow and be perfected in the Holy Spirit, ought therefore to compel himself to all the commandments of God, and to subdue his soul, even against its will, according to that which is said: Therefore I was directed toward all thy commandments; I hated every wicked way. For ^D just as anyone compels and constrains himself to persevere in prayer, until he achieves this, in the same way, if he wishes, he also compels and constrains himself to all the exercises of virtue, accustoming himself to good habit. And thus, being ever in supplication and prayer before the Lord, and having obtained his request, and having tasted of God, and having become a participant of the Holy Spirit, he causes the grace given to him to grow and flourish, resting in His humility, in love, and in gentleness.

VIII. The Spirit Himself grants these things to him, and instructs him in true prayer, true love, true gentleness, to which he had previously compelled himself by force, which he had sought, and was anxious about, and meditated upon, and which were at last given to him; and thus, having grown and been perfected in God, he is judged worthy to become an heir of the kingdom. For the humble man never falls; for whence can he fall who is beneath all? Great humility is high-mindedness, and a great exaltation, and honor, and dignity is humility. Let us also, therefore, compel and constrain ourselves unto humility, and may we not

even against our will, and unto meekness and unto love, praying and beseeching God in faith, and hope, and love, incessantly relying upon such an expectation and purpose, that He may send His Spirit into our hearts, that we may pray and worship God in Spirit and in truth.

IX. The Spirit Himself shall also teach us the true manner of prayer, which we are not able to perform even by applying force to ourselves. He shall teach us to perform the bowels of mercy, kindness, and all the commandments of the Lord, in truth, without pain and without constraint, as that Spirit Himself knows how to fill us with His fruit. And in this way, the commandments of God being fulfilled by us through His Spirit—who alone knows the will of the Lord, and who has perfected us unto Himself, and has been perfected in us, having been cleansed from all pollution and stain of sin—He shall present our souls, as beautiful brides, pure and blameless to Christ, while we find rest in God, in His kingdom, and God finds rest in us unto the endless ages. Glory be to His mercies, and to His compassion, and to His love, that He has deemed the human race worthy of such honor and glory, whom He has judged worthy to call children of the heavenly Father, and has proclaimed them His own brothers. To Him be glory unto the ages. Amen.

HOMILY XX

Christ alone, the true physician of the inner man, is able to heal the soul, and to adorn it with the garment of His grace.

I. If any man be naked and lack the divine and heavenly garment, which is the power of the Spirit, as it is written: *If any man have not the Spirit of Christ, he is none of His* (Rom. viii, 9), let him weep and beseech the Lord, that he may receive the spiritual garment from heaven; that he may clothe the soul which is stripped of divine power: because he who is not clothed with the garment of the Spirit is clothed with much shame and ignominy of the passions. For just as in visible things, if someone is naked, he is in great shame and ignominy, and friends turn away from naked friends, and kinsmen from their own, and children, seeing their father naked, turned away their own faces so as not to look upon the naked body of their father (Gen. ix, 23), and going backwards covered him, and in this way turned their faces away; in the same way also God turns away from the souls that are not clothed with the garment of the Spirit in assurance, from those who have not put on the Lord Jesus Christ in power and in truth.

II. The first man himself, seeing himself naked, was ashamed; such ignominy accompanies nakedness (Gen. iii, 7). If therefore, in bodily things, nakedness brings such disgrace, how much more is the soul naked from divine power, which does not wear and is not clothed with the ineffable, and incorruptible, and spiritual garment, that is to say, the Lord Jesus Christ Himself in truth,

^A with how much greater shame and ignominy, I say, is she surrounded and clothed? Whoever therefore lacks that divine glory ought to be led to shame for himself, and to acknowledge his own ignominy, just as Adam was ashamed when he was naked in his body. Although he had constructed for himself a covering of fig leaves, 8 nonetheless he was filled with shame, his poverty and nudity being known and seen. Let such a soul therefore ask of Christ, who bestows and adorns it with glory in the arcane light, and let it not imagine that it possesses the garment of salvation itself by a vestment of vain thoughts sewn together for itself, deceived by the opinion of its own righteousness.

III. For if anyone persists only in his own righteousness and redemption, he undertakes his labors in vain and to no purpose. For every opinion of his righteousness appears at the last day as a polluted garment, as the prophet Isaiah says: *All our righteousness has become as a polluted garment* 9. Let us therefore beseech and entreat God that we may be clothed with the garment of salvation, that is to say, the Lord Jesus Christ, the arcane light, whom souls that carry Him will not put off for all eternity; but in the resurrection their bodies also will be glorified by the glory of the light with which faithful and noble souls are now clothed, as the Apostle says: *He who raised Christ from the dead will also make alive our mortal bodies, because of His Spirit indwelling in us* 10. Glory be to His ineffable pity and His inexpressible mercy. ^B

IV. And again: *Just as the woman suffering from an issue of blood*, when she believed with true faith and touched the hem of the Lord’s garment 11, immediately obtained health, and the flow of the impure source of blood was dried up: so every soul stricken with the incurable wound of sin, and buried by the source of obscene and wicked thoughts, if it has advanced to Christ and offered suppliant prayers, and truly believed in Him, obtains saving health from the incurable source of affections, and that failing fountain, which was gushing forth unclean thoughts, is dried up by the power of Jesus alone; for no one else can possibly cure this wound. For the enemy applied such effort and diligence in the transgression of Adam that he wounded and doused in darkness the interior man, the guiding mind of man, which used to behold God. Therefore, his eyes subsequently looked toward vices and affections, being excluded from heavenly goods. ^C

V. He is therefore affected with such wounds that it is not given to anyone to cure them, except to the Lord alone, for whom alone it is possible. For He Himself, coming, *took away the sins of the world* 12, that is, He dried up that impure source of the soul's thoughts. For just as that woman who was suffering from a flow of blood, when she had spent all her goods on those who were able to heal, was nonetheless cured by none of them; until she advanced to the Lord, ^D

and believing in truth, touched the hem of his garment; and thus she immediately felt that she had obtained healing, and her flow of blood ceased. So too, no one among the righteous, nor the Fathers, nor the prophets, nor the patriarchs, was able to heal the soul which had been wounded from the beginning with an incurable wound coming from the wickedness of the passions.

^A VI. Moses indeed came, but he could not grant perfect healing. Priests, offerings, tithes, sabbatisms, new moons, baptisms, sacrifices, burnt offerings, and all the rest of the righteousness of the law were fulfilled; yet the soul could not be healed and purified from the impure flow of evil thoughts, nor was all its righteousness able to heal it, until the Savior came, the true physician, who heals freely, who gave himself as a ransom for the human race. He alone performed the great and saving redemption and healing of the soul; he delivered it from slavery, and led it forth from darkness, illuminating it with his own light; he dried up in it the spring of unclean thoughts. For, he says, "Behold the Lamb of God, who takes away the sins of the world."

^B VII. For the earthly medications, that is to say, its own righteousness alone, could not heal and cure it from such a great invisible plague; but by the benefit of the heavenly and divine nature, that is, the gift of the Holy Spirit—by the help of this medicine alone—was man able to obtain healing, and to arrive at life, with his heart purified by the Holy Spirit. Moreover, just as the woman there, although she was wounded and could not be healed, nevertheless had feet with which she might approach the Lord, and by coming might obtain healing; likewise also that blind man, although he could not walk and come to the Lord because he lacked sight, yet sent forth a voice sharper than angels. For he kept saying, "Son of David, have mercy on me." ^C And so, having believed, he obtained healing, the Lord having come to him and making him to see. Thus also the soul, even if it has been wounded by the wounds of shameful passions, even if it has been blinded by the darkness of sin, nevertheless possesses the will to cry out and call upon Jesus, so that he himself may come and procure eternal redemption for the soul.

VIII. For just as that blind man, if he had not cried out, and she who labored with the flow of blood, if she had not approached the Lord, would not have obtained healing; in the same way, unless someone comes to the Lord by his own will and whole intent, and beseeches him with the fullness of faith, he in no way becomes a participant in healing. For why did they receive healing as soon as they believed, whereas we have not yet truly recovered our sight, nor have we been healed from our secret passions? Yet the Lord cares more for the immortal soul than for the body. ^D Which, once its sight is restored according to him who says, "Open my eyes," shall never again be blinded in eternity, and once healed shall never again be wounded. For if he has care of the

perishable bodies ^A when He came into the world, how much more so for the immortal soul, created according to His image? But because of our unbelief, and because of our dissension, and because we do not love Him with our whole heart, nor believe in Him from the truth, we have not yet attained to spiritual healing and salvation. Let us therefore believe in Him, and let us approach in truth, so that He may swiftly bring about true healing within us. For He promised to give the Holy Spirit to those who ask Him, and to open to those who knock, and that He would be found by those who seek. And He who promised does not lie. To Him be glory and power forever. Amen.

HOMILY XXI

^B A double warfare lies before the Christian man: an internal one, that is, and an external one. The one occurs when he withdraws himself from earthly distractions; the other, in the heart, against the thoughts of the spirits of wickedness.

I. Whoever truly desires to please God, and in truth bears enmity against the opposing side of wickedness, ought to contend in a twofold conflict and a twofold struggle. He must struggle, on the one hand, in the visible things of this life, withdrawing himself from earthly distractions and from the love of wordly bonds and the affections of sin; and, on the other hand, in those things that are hidden, fighting against the very spirits of wickedness themselves, regarding whom the Apostle said: "Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places."

II. For man has been bound in two ways and by two kinds of bonds since, having transgressed the commandment, he was cast out beyond the borders of Paradise. ^C In this life, indeed—in the things pertaining to life and in the love of the world—he is bound by carnal pleasures and affections, by riches and glory, and by creatures, wife, and children, by kinship, homeland, places, garments, and, to speak summarily, everything that is subject to sight, from which the word of God bids him be released by his own volition (since every person voluntarily pursues those things which are subject to the eyes), so that, by setting himself free and unencumbered from all these things, he may be able to observe the commandment perfectly. But within, the soul is entangled, hemmed in, surrounded by walls, and bound with chains of darkness by the spirits of wickedness, ^D so that it cannot love the Lord as it desires, nor believe as it desires, nor pray as it desires. For total opposition, both in manifest things and in hidden things, has beset us since the transgression of the first man.

III. If anyone, therefore, having heard the word of God, has entered into the struggle and has cast away from himself the things belonging to this life and the snares of the world, and has repudiated all the pleasures of the flesh—extricating himself from these—then, having persevered in the Lord’s intention, he is able to know…

that there is in the heart another struggle, another hidden opposition, and another war of the thoughts of the spirits of wickedness, and another contest set before him. ^A And thus, by remaining and calling upon the Lord in faith without doubting and with much endurance, and by awaiting the help from Him, he can obtain from there an interior liberation from the snares, and knots, and obstacles, and darkness of the spirits of wickedness, which are the operations of the hidden passions.

IV. ^B Now this war can be ended only through the grace and power of God; for by his own power no one is able to deliver himself from the contrariety, and the deceit of thoughts, and the invisible passions and the machinations of the wicked one. But if anyone is detained in the affairs of this world, and is entangled in various earthly bonds and led astray by the passions of malice, he does not even recognize that there is another struggle, and a wrestling, and a war within. ^C For it may happen that when someone has engaged in the struggle and cleared himself, and has set himself free from these external worldly bonds and material matters, and from carnal pleasures, and begins to persevere in the Lord, stripping himself of this world—only then can he discern the struggle of the passions encamping within, the intestine war, and the wicked thoughts. For unless, as we have said, by struggling he has denied the world and extricated himself from earthly desires with his whole heart, and wishes to be entirely, wholly, fastened to the Lord, he does not recognize the deception of the hidden spirits of wickedness, and the hidden passions of malice; but he is a stranger to himself, as one who does not know his own wounds and possesses hidden passions while remaining ignorant of them; for he is still given over to external things, and is willingly held by the occupations of this world.

V. ^D For he who has truly denied the world and has struggled, and has cast away from himself the burden of the earth and of vain desires, and carnal pleasures, and of glory, and authority, and human honors, having lifted himself up and withdrawn himself from this with his whole heart—when in this open contest the Lord secretly brings help, according to the measure of the abnegation of the world’s will—and having stood in the service of the Lord, and having persevered with his whole being, body and soul I say, that man finds opposition, and hidden passions, and invisible bonds, and a hidden war, and a contest, and a hidden struggle. And having thus entreated the Lord, and received the armor of the Spirit from heaven, just as the blessed Apostle enumerated: *The breastplate of justice, and the helmet of salvation, and the shield of faith, and the sword of the Spirit*, armed with these he will be able to stand against the hidden schemes of the devil in the present wickedness. Which arms, acquired through all prayer, and perseverance, and supplication, and fasting, and above all through faith, he will be able to wage war against the principalities, and powers, and the rulers of this world: and thus, with the opposing powers defeated, by the benefit and help of the Spi-

- ^B rit and by his own zeal in all virtues, he will be judged worthy of eternal life, glorifying the Father, and the Son, and the Holy Spirit; to whom be glory and power for ever. Amen.

HOMILY XXII.

Regarding the twofold state of those who depart from this life.

When the soul of a man departs from the body, a certain great mystery is accomplished there. For if it has been guilty of sin, choirs of demons come, and dark angels, and powers of darkness, that they may seize that soul and drag it down, subjugated to their own parts: nor should anyone on this account be led into wonder as if by some unusual thing. For if, while the man was alive and living in this world, he was subject to them and obeyed them, and became their servant, how much more so, when he departs from the world, is he detained and subjugated by them? ^C But conversely, from the portion which is of a better condition, you may discern that the matter is so constituted. For to the holy servants of God, angels are present from this time, and holy spirits surround them and guard them. And when they depart from the body, the choirs of angels take up their souls into their own portion, into the pure age; and thus they bring them to the Lord.

HOMILY XXIII.

Just as only those who are born of the king's seed can wear a royal and precious pearl: in the same way, only the children of God are permitted to wear the heavenly pearl.

I. That splendid, precious, and royal pearl, which belongs to a royal crown, is fitting for the king alone; and the king alone can wear this pearl. But it is not permitted for any other man to wear a pearl of this kind. So, unless someone is born of the royal and divine Spirit, and becomes of the heavenly and royal race, and a child of God, according to that which is written: "But as many as received him, to them he gave power to become the children of God" (John 1:12), he cannot wear the heavenly and most precious pearl—the image, I say, of the ineffable light, which is the Lord—inasmuch as he is not a son of the king. ^D For those who have and wear the pearl live and reign together with Christ for ages; for so says the Apostle: "As we have borne the image of the earthy, we shall also bear the image of the heavenly" (1 Cor. 15:49).

II. For just as a horse, as long as it feeds in the woods with wild animals, refuses to be under the yoke and rule of men. But if ever, so that it may be tamed, it is captured, they put a heavy bridle upon it, until it learns to walk composedly and correctly. Afterwards, it is exercised by a skilled rider, so that it may also be fit for war. Finally, they adorn it with ar-

armor—I mean, with a breastplate and a lorica—and they hang the first bit [of the bridle] and shake it before its eyes, so that it may become accustomed and not be struck by any terror. Thus, instructed by its rider, if it has not learned, it cannot compete in battle; but when it has learned and been accustomed to war, if it only catches the scent or hears the sound of battle, it proceeds so promptly against the enemies that it strikes terror into the enemies by its very voice.

In the same way, the soul also, after the transgression, being wild and insubordinate, dwells in the wilderness of this world with wild beasts—namely, the spirits of wickedness—performing service in sin. But when it hears the word of God, and believes, being reined in by the Spirit, it puts off its wild character and the carnal mind, being governed by Christ, its rider. ^B Afterward, it falls into affliction, the yoke of taming, and distress, so that it may be tested, and little by little be tamed by the Spirit, as the sin within it fails and vanishes little by little.

And thus the soul, being clothed with the breastplate of righteousness, and the helmet of salvation, and the shield of faith, and the sword of the Spirit, is taught to wage battle against those very enemies; and thus armed with the Spirit of the Lord, it struggles against the spirits of wickedness and quenches the fiery darts of the evil one. For without the weapons of the Spirit, it does not go up to the battle array; but having the weapons of the Lord, when it hears and senses violent wars, it goes forth with exultation and a shout, as it is said in the book of Job, that at the very sound of its prayer its enemies fall down. And thus, having struggled and conquered the war through the Spirit, ^C it carries off victorious crowns with great confidence, and thus rests with the heavenly King, to whom be glory and power unto the ages. Amen.

HOMILY XXIV

The state of Christians is similar to trade and fermentation. For just as merchants gather together earthly gains, so too do they gather the thoughts that are scattered throughout this age. And just as leaven makes the whole lump leavened, so the leaven of sin runs through the whole race of Adam. But Christ instills a heavenly leaven of goodness into faithful souls.

I. Christians are like merchants engaged in the greatest trade. For just as those [merchants] gather earthly gains from the earth, ^D so do these, by all virtues and by the power of the Spirit, gather in the thoughts of their own hearts that are scattered in this age from all the earth, which is the greatest and true trade. For this world is opposed to the world above, and this age is contrary to the age above. It is necessary, therefore, for the Christian, having renounced the world according to the holy Scriptures, to be transferred and to pass over in mind from this age, in which the mind is caught and enticed from the time of Adam’s transgression, to

^A another age, and with the heart to be in the world above, which is of the Godhead, as it is written: *Our conversation is in heavens* [Phil. iii, 20].

II. But this can by no means be achieved, unless the soul believes with its whole heart in the Lord, having renounced this age; and the power of the divine Spirit is able to gather ^B the heart, which is scattered over the whole earth, to the love of the Lord, and to cause the mind to be transferred to the eternal world. For from the time of Adam’s transgression, the thoughts of the soul were scattered from the love of God into this world, being mingled with material and earthly thoughts. But just as Adam, having transgressed the commandment, received into himself the leaven of malicious affections, and thus, by participation, those who were born from him—and the whole race of Adam—became partakers of that leaven; and afterwards, by advance and increase, the affections of sin grew so much in men, that they reached even to adulteries, immoralities, idolatries, murders, and other absurdities, until humanity was leavened with vice. And so much did evil grow in men, that they thought that God did not even exist, but worshipped inanimate stones, nor could they comprehend God even by understanding; so deeply had the leaven of the malicious affections ^C of the old Adam permeated his progeny.

III. In the same way it pleased the Lord, in His coming, to suffer for all and to redeem them with His own blood, and to infuse the heavenly leaven of goodness into faithful souls reduced under the yoke of sin; and thus, by advancement and increase, to complete in them all the righteousness of the commandments and all the virtues, until they are leavened into one in goodness, and become with the Lord one Spirit, according to the word of Paul, so that malice and iniquity cannot even reach the thought of the soul that is fully and thoroughly leavened by the divine Spirit, as it is said: *Charity thinketh no evil* [1 Cor. xiii, 7], and what follows. Without the heavenly leaven, which is the power of the divine Spirit, it is absolutely impossible for a soul to be leavened with the goodness of the Lord and attain unto life; just as the race of Adam could not have turned to such malice and iniquity, had not the leaven of malice, which is sin, gained entrance into it—being a certain rational and intellectual power of Satan.

IV. For just as if someone kneads flour, but does not add leaven, however much he may seem to work and turn it over and process it, the lump is unleavened and unfit for eating; but when leaven is added, it draws to itself the whole mass of flour and makes the whole ^D fermented; just as the Lord also likened the kingdom, saying: *The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened* [Matt. xiii, 33; Luc. xiii, 21]. Or as if one has flesh, and [by] their preser-

preservation takes diligent care, but does not season it with salt that is capable of destroying the worms and vanishing the stench, those meats will smell rank, and putrefy, and become useless to men. In the same way, imagine for me all humanity to be flesh, and unleavened, and consider the salt and the leaven as coming from another age: that is, the divine nature of the Holy Spirit. If, therefore, that heavenly leaven of the Spirit and the holy salt of the goodness of the Godhead is not mixed and cast into the humbled nature of men from that age and from that fatherland, the soul will not be stripped of the stench of wickedness, nor will it be leavened so as to lay aside the heaviness and unleavened state of evil.

^B V. For whatever the soul thinks it is doing on its own, and taking care of, and practicing, relying only on its own strength and thinking that it can achieve perfect accomplishment by itself without the cooperation of the Spirit, it is greatly deceived. For it is of no use for the heavenly places; nor is that which thinks to accomplish perfect purity by itself and through itself alone, without the Spirit, of use for the kingdom. For unless the man who is being acted upon by the passions approaches God, having renounced the world, and believes in hope and patience that he will receive a certain good that is foreign to his own nature—which is the power of the Holy Spirit—and the Lord instills into the soul from above the life of the Godhead, such a one will not perceive true life, nor will he recover from the intoxication of matter; nor will the illumination of the Spirit shine in the darkened soul, and a holy day shine within it, nor will it be awakened from the deepest sleep of ignorance, so as by this means to know God in truth through the power of God and the efficacy of grace.

^C VI. For unless a man is thus deemed worthy through faith to receive grace, he is useless and unfit for the kingdom of God. And again, he who has received the grace of the Spirit and has not diverted it in any way, nor abused the grace through negligence and wickedness, and thus struggling over time, does not grieve the Spirit, he will be able to attain eternal life. For just as one perceives the operations of wickedness from the passions—I mean anger, and desire, and envy, and heaviness, and evil thoughts, and the rest of the absurdities—so one ought also ^D to perceive the grace and power of God in the virtues: I mean in love, and in kindness, and in joy, and in lightness, and in divine exultation, so that he may be able to be made like unto and to mingle with the good and divine nature, and with the kind and holy efficacy of grace. And the will, being tested by progress and increase over times and seasons, if it is always united to grace and found acceptable, becomes entirely, through progress, spiritual in the Spirit; and thus, having thereafter been processed as holy and pure by the Spirit, it becomes worthy of the kingdom. Glory and adoration to the immaculate Father, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XXV

I. Those in whom the divine law is present, written not in ink and letters, but planted in hearts of flesh, being enlightened in the eyes of their intellect, and captured by a perpetual desire—not of a sensible and visible hope, but of an invisible and intellectual one—are able to overcome the scandals of the most wicked one, yet by an invincible power. But those who are not adorned with the word of God, nor instructed by the divine law, are puffed up in vain, thinking that by their own free will they will abolish the occasions of sin, which is condemned only through the mystery of the Cross. For that free will, which is in the power of man, consists in being able to resist the devil, but not in being able to hold total dominion over the passions. For, he says, *Unless the Lord build the house, and keep the city, in vain the keeper watcheth, and in vain the builder laboureth* (Ps. cxxvii, 1).

II. For it is impossible for one to walk upon the asp and the basilisk, and to trample upon the lion and the dragon, who has not first, so far as is possible for man, purged himself and been strengthened by Him who says to the apostles: *Behold, I give unto you power to tread upon serpents and scorpions, and upon all the power of the enemy* (Luc. x, 19). For if human nature had sufficient strength, without the whole armor of the Holy Spirit, to stand against the snares of the devil, it would not have been said by the Apostle: *And the God of peace shall crush Satan under your feet speedily* (Rom. xvi, 20). And again: *Whom the Lord shall consume with the spirit of his mouth* (II Thess. ii, 8). Therefore we are also commanded to beseech God: *Lead us not into temptation, but deliver us from evil* (Matth. vi, 13). For unless, being delivered by the help of a superior power from the fiery darts of the most wicked one, we be deemed worthy of the adoption of sons, our manner of life is in vain, as those who are far from the power of God.

III. Whosoever therefore desires to become a participant in the divine glory, and, as in a mirror, to behold the image of Christ in the ruling faculty of his soul, ought with insatiable love and inexhaustible desire, with his whole heart and strength, to seek night and day the most powerful help of God; which indeed it is impossible to obtain unless, as we have said before, one first abstains from the allurements of this world and from the concupiscences of the opposing power, which is devoid of light, and the effectress of wickedness, and is in no way apt for doing good, but is entirely estranged from it. Therefore, if you wish

^A to learn for what cause, having been created in honor and settled in paradise, at the end we were compared to the irrational beasts and were made like unto them, and fell away from that immaculate glory, know that because through disobedience we became slaves to the affections of the flesh, we have excluded ourselves from the blessed land of the living; and having become captives, we still sit by the rivers of Babylon; and because we are still held fast in Egypt, we have not yet inherited the land of promise, that flows with milk and honey. We have not yet been leavened with the leaven of sincerity, but are still in the leaven of wickedness. Our heart has not yet been sprinkled with the blood of God: for the snare of Hades and the hook of malice remain fixed in it.

IV. We have not yet received the exultation of the salvation of Christ: ^B for the sting of death still has its roots fixed within us. We have not yet put on the new man, which is created after God in holiness; because we have not yet put off the old man, who perishes according to the desires of deceit. We have not yet, having worn the image of the heavenly, become conformed to the glory of Him. We have not yet worshipped God in Spirit and in truth, because sin reigns in our mortal body. We have not yet beheld the glory of the incorruptible; for we are still being worked upon by the darkness. We have not yet put on the armor of light; because we have not yet put off the arms, and missiles, and works of darkness. We have not yet been transformed by the renewing of the mind; for we are still fashioned according to this world in the vanity of the mind. We have not yet been glorified with Christ, because we do not suffer with Him. We do not yet bear the marks ^C of Him in our body, being made to participate in the mystery of the cross of Christ; for we are still subject to carnal passions and desires. We have not yet been made heirs of God and co-heirs of Christ; for the spirit of bondage still exists in us, and not of adoption. We have not yet been made the temple of God, and the dwelling-place of the Holy Spirit; for we are still the temple of idols and a repository of spirits of wickedness, because of the impulse of the soul toward the passions.

V. For in truth, we have not yet attained to the simplicity of conduct and the brightness of the mind. We have not yet been deemed worthy of the sincere and rational milk, and of the intellectual growth. The day hath not yet shone upon us, nor hath the morning star arisen in our hearts. ^D We have not yet been mingled with the Sun of righteousness, nor have we shone with His rays. We have not yet received the likeness of the Lord, nor have we become partakers of the divine nature. We have not yet become the sincere royal purple, nor an unadulterated divine image. We have not yet been wounded by divine love, nor have we been struck by the spiritual charity of the Bridegroom. We have not yet known the ineffable communion, nor have we known the power and peace which is in sanctification. And, that I may

^A sum up all things, we are not yet a chosen race, a royal priesthood, a holy nation, a people for God’s own possession; because we are still serpents and a brood of vipers.

VI. How could we not be serpents, since we are not found in the obedience of God, but in the disobedience induced by the serpent? Therefore, I cannot find how to lament my wretchedness in a manner worthy of it, nor do I know how, with poured-out tears, to cry out to Him who can drive away the error dwelling within me. How shall I sing the Lord’s song in a strange land? How shall I mourn for Jerusalem? How shall I flee the harsh slavery of Pharaoh? How shall I abandon my shameful sojourn? How shall I renounce my bitter tyranny? How shall I go out from the land of Egypt? How shall I cross the Red Sea? How shall I travel through the great wilderness? How shall I not perish, bitten by serpents? How shall I conquer the foreigners? How shall I destroy the nations dwelling within me? How shall I receive upon my tablets the words of the divine law? How shall I behold the true pillar of light and the cloud proceeding from the Holy Spirit? How shall I enjoy the manna of eternal delight? How shall I drink the water from the life-giving rock? How, having crossed the Jordan, shall I enter into the good land of promise? How shall I see the Prince of the Lord’s host, whom Jesus the son of Nave ^B saw and, falling down, immediately worshipped?

VII. For if I do not, having been exercised in all these things, destroy the nations dwelling within me, I shall not enter in to rest in the sanctuary of God, nor shall I be a participant in the King’s glory. Therefore, strive diligently that you may escape as an unblemished child of God, and enter into that rest, into which Christ has entered as a forerunner for us. Strive to be enrolled in the Church in the heavens with the firstborn, that you may be found on the right hand of the majesty of the Most High. Strive to enter into the holy city, the Jerusalem of peace and the one above, where the paradise also is. For you shall not be deemed worthy of these wondrous and blessed examples in any other way than by shedding tears day and night, according to him who says: "I will wash my bed every night; I will wet my couch with my tears" (Ps. VI, 7). For you are not ignorant that "those who sow in tears shall reap with joy" (Ps. CXXVI, 5). Therefore, the Prophet says with boldness: "Do not be silent at my tears" (Ps. XXXIX, 13); and again, "You have put my tears before you, as also in your promise" (Ps. LVI, 9); and that: "My tears have been bread to me day and night" (Ps. XLI, 4); and in another psalm: "I mingled my drink with weeping" (Ps. CII, 10).

VIII. For that tear which is truly shed from greatest contrition and anguish of heart, in the knowledge of truth and with a burning of the inmost parts, is food for the soul, provided from the heavenly bread, of which ^D

participated, as did Mary, who sat at the feet of the Lord and wept, according to the testimony of the Saviour himself. For he says: *Mary hath chosen the better part, which shall not be taken away from her.* ^A O those precious pearls in the flowing of blessed tears! O that upright and obedient hearing! O that courageous and wise mind! O the keenness of the Spirit of the Lord’s love, vehemently attracted toward the immaculate Bridegroom! O the stimulus of the soul’s desire toward God the Word! O the intimate communion of the bride with the heavenly Bridegroom!

IX. ^B Imitate her, O child—imitate her, I say, looking toward nothing else but only toward him who said: *I am come to cast fire on the earth, and what will I, if it be already kindled?* For that fire is the ardor of the Spirit which rekindles the hearts. Therefore, that immaterial and divine fire indeed illuminates souls, and it is wont to test them like pure gold in a furnace; but it consumes vice like thorns and stubble. *For our God is a consuming fire,* bringing vengeance in a flame of fire upon those who do not know him and who do not obey his Gospel. This fire exerted its power in the apostles when they spoke in tongues of fire. This fire, shining around Paul by a voice, illuminated his mind, but dimmed the sense of his sight. For he did not see the power of that light without the flesh. This fire appeared to Moses in the bush. This fire caught up Elijah from the earth in the shape of a chariot. Seeking the efficacy of this fire, the blessed David said: *Prove me, O Lord, and try me; burn my reins and my heart.* ^C

X. This fire warmed the heart of Cleopas and his companion when the Saviour was talking with them after the resurrection. Whence also the angels and ministering spirits are partakers of the brightness of this fire, according to what is said: *Who maketh his angels spirits, and his ministers a burning fire.* This fire, consuming the beam in the inward eye, renders the mind pure, so that, having received the natural faculty of seeing, it may behold the wonders of God continuously, according to him who says: *Open thou my eyes, and I will consider wondrous things out of thy law.* This fire, therefore, is a putter-to-flight of demons, and a destroyer of sin; it is a power of resurrection and an operation of immortality, an illumination of holy souls and a foundation of rational powers. May we pray for this fire to reach us also, so that, always walking in the light, we may never even for a moment stumble our feet against a stone, but as luminaries appearing in the world, we may hold fast the word of eternal life, that partaking in the good things of God, we may rest with the Lord in life, glorifying the Father, and the Son, and the Holy Spirit, to whom be glory for ever. Amen. ^D

HOMILY XXVI

I. Do not lightly consider the intellectual substance of the soul, beloved. The immortal soul is a certain precious vessel. See how great the heaven and the earth are, and yet God was not delighted with them, but only with you! Behold your dignity and nobility, that not through angels, but in his own person the Lord came on the mission to fulfill the task for you, that he might recall you who were lost and wounded, and restore to you the first formation of the pure Adam. For man was lord of all from the height of heaven to the lowest depths, endowed with the capacity to discern the affections, alien to demons, pure from sin and vices, and a likeness of God; but through the transgression he perished, and is wounded and delivered unto death. For Satan has darkened the mind; in some part it is thus, and in some part it lives, discerns, and has a will.

II. Question. Does not the natural concupiscence also, upon the arrival of the Holy Spirit, be extirpated together with sin? Response. I have said before that sin is eradicated, and that man receives again the first formation of the pure Adam. This man, however, through the power of the Spirit and the spiritual regeneration, advances to the measure of the first Adam, and becomes more excellent than he; for man is deified. ^B

III. Question. Is Satan let loose according to a certain measure, or does he wage war as he wishes? Response. His assault is directed not only against Christians, but also against idolaters and the whole world. If, therefore, it were granted to him to wage war as he wishes, he would certainly destroy everyone. Why so? Because his work and desire are centered on this. But just as a potter, about to place vessels into a furnace, heats it moderately—not too intensely, lest they be baked more than is fitting and crack, nor too remissly, lest they remain raw and perish and dissolve—in the same way, if a silversmith or goldsmith applies fire according to a certain measure (for if the fire abounds, the gold and silver are dissolved and liquefied and perish): just so, if the human mind knows how to impose burdens upon a beast of burden, a camel, or some other animal, according to the proportion it can bear, how much more does God, who knows the vessels of men, send or allow the opposing power according to various modes! ^{C D}

IV. Just as the earth, although it is one, is yet in one place stony, in another fertile; and one part is suitable for the planting of a vineyard, another for the sowing of wheat or barley; so, too, are there differences in these hearts and the volitions of men; and in the same way, the gifts from above are bestowed: to one is given the administration of the word, to another discernment; to another the gifts of healings,

for God knows how each one can manage these things, and in that way He bestows different gifts. Similarly, regarding the wars to be undergone and sustained according to the strength of each man, in this same way the opposing power is permitted to set itself against them. ^A

V. Question. Whether he who receives divine power, and is partially changed, remains in his [original] nature?

Answer. In order that the will, even after receiving grace, may be tested—as to where it inclines and to whom it consents—the nature remains the same: the hard man remains in his hardness, and the fickle man in his fickleness. It happens, indeed, that a common man is born again spiritually and is changed into a wise man, and hidden mysteries are revealed to him; yet he is by nature a common man. Another, hard by nature, applies his will to the worship of God, and God accepts him; yet his nature remains in its hardness, and he is pleasing to God. Another is of kind character, gentle, good; he offers himself to God, and the Lord receives him; but in one who does not persevere in good works, He finds no pleasure; for the whole nature of Adam is mutable, both toward good and toward evil, capable of evil, but, if it wills, not bringing it into effect. ^B

VI. Just as a piece of parchment is written upon, and you may write upon it in different ways as you wish, or blot it out—for the parchment receives every writing—so also the hard man gave his will to God, turned to the good, and was received by God. For God, that He might show the inner depths of His love, receives all and every volition. The apostles, in whichever city they entered, would remain there for some time, and out of those suffering, they would heal some, but others they would not. Yet the apostles themselves desired to restore to life all their dead and to bring the suffering to health, and their will was not fulfilled in all things; for it was not permitted to them to do whatever they wished. Similarly, also Paul, when he was held by the ethnarch, if the grace that was with him had willed it, he would have made the ethnarch and the wall to be broken through, being a man filled with the Paraclete; yet the Apostle is let down through a basket. ^C And where was the divine power that was with him? These things happened by dispensation, so that in some matters they performed signs and wonders, and in others they were weak, so that in these things the faith of the unbelievers and of the believers might be distinguished, and the free will might be tested and made manifest, whether some might take offense at their weaknesses or not. For if the apostles had done everything they wished, they would have compelled men to the worship of God by a necessary power, through signs and free authority, and there would no longer be faith and unbelief; for the Christianity of men is a stone of stumbling and a rock of offense. ^D

VII. But that which is written concerning Job is not trivial, or altogether without meaning, as to how Satan requested him. For it is not

possible that he could have done anything of his own accord without permission. But what does the devil say to the Lord? "Give him into my hands, and surely he will bless thee to thy face." Thus also now, it is the same Job, the same God, and the same devil. Therefore, during the time that he is receiving the help of God, and is zealous and fervent in grace, Satan requests him. And he says to the Lord, "Because thou assistest him and deliverest him, he serves thee; leave him and deliver him to me, and surely he will bless thee to thy face." Consequently, as the soul is being comforted, grace withdraws, and the soul is delivered over to temptations. Therefore the devil comes, bringing with him infinite evils, despair, hopelessness, and wicked thoughts, afflicting the soul, so that he may make it soft and alienate it from the hope conceived in God. ^B VIII. But the prudent soul, overwhelmed by these evils and afflictions, does not despair, but holds on to what it holds; and whatever is brought against it through infinite temptations, it endures, saying, "Even if I die, I will not depart from Him." And then, if the man endures to the end, the Lord begins to dispute with Satan: "Seest thou how many evils and afflictions thou hast brought upon him, and he did not obey thee? But he serves me, and fears me." Then, suffused with shame, Satan has nothing more to say. For indeed, in the case of Job, if he had known that once fallen into temptations he would endure firmly and would not be overcome, he would certainly not have requested him, lest he be put to shame. So also now, for those who endure afflictions and temptations, Satan is confounded and is led to repentance, because he accomplished nothing. For the Lord begins to speak to him thus: "See, I have permitted thee; see, I have allowed thee to tempt him; hast thou been able to accomplish anything? Did he obey thee?"

IX. Question. Does Satan, then, really know all the thoughts and counsels of a man? ^C Answer. If a man lives with a man and knows what is his, and you, being twenty years old, know the things of your neighbor, does not Satan himself, who has lived with you from your birth, know your thoughts? For he has an age of six thousand years. And we do not say that he knows, before he tempts a man, what he is going to do. For the tempter tempts, yet he does not know whether he will obey him or not, until the soul delivers its will as a slave to him. Nor, again, do we say that the devil knows all the thoughts of the heart and its desires. For just as if there is a tree, and it has many branches and many limbs, so also are there certain branches of thoughts and counsels which Satan grasps; but there are other thoughts and counsels which are not grasped by Satan. ^D X. For in a certain matter the part of wickedness prevails to generate thoughts, but again in a certain matter the thought of man comes out superior, and having received help and redemption from God, it contradicts the malice; in a certain matter it succumbs, and in a certain matter it has will.

^A For it is the case that he draws near to God with fervor, and Satan knows it, and sees that he acts against him, yet he cannot restrain the man. Why? Because he has the will to cry out to God, he has the natural fruits of loving God, of believing, of seeking, and of drawing near. For just as in visible things the farmer works the land, so also in the spiritual realm, things are understood under two aspects. Man must, therefore, of his own volition, cultivate the land of his heart and labor. For God seeks the toil, the exertion, and the work of man. But unless celestial clouds and rains of grace appear from above, the labor of the farmer who has exerted himself will be of no avail.

XI. This, moreover, is the sign of the Christian life: that whatever one may have labored at, and whatever acts of righteousness one may have performed, one should behave as though having done nothing; and when fasting, to say: "I have not fasted"; when praying, "I have not prayed"; when persevering in prayer, "I have not persevered, but am still only at the beginning of my training and labor." And even if one be righteous before God, one ought to say: "I am not righteous, nor do I labor, but I begin daily." One must, however, have day by day the hope, the joy, and the expectation of the future kingdom and redemption, saying: "If today I have not been redeemed, tomorrow I shall be redeemed." For ^B just as one who plants a vineyard, before the toil begins, carries the joy within himself as well as the hope, and sketches out in his mind the vintages, and calculates the returns, while as yet there is no wine; and thus undertakes the labor. For hope and expectation make him eager to labor, and for so long he spends much from his own household expenses; likewise, he who builds a house, or cultivates the land, first spends much of his own on account of the conceived hope of future return: in the same way, the situation here is such that unless one has before one's eyes the joy and the hope, namely: "I am going to obtain redemption and life," one cannot endure the afflictions, nor take up the burden and the narrow path. For the hope and joy that dwell with him cause him to labor and to endure the afflictions, the burden, and to take up the narrow path.

XII. But just as it is not easy to escape from fire without great difficulty, so neither can the soul escape the fire of death except through much labor. ^C But for the most part, Satan, as if under the pretext of good thoughts—namely, that "through this you can be pleasing to God"—insinuates into the soul and steals it away into trivial and seemingly reasonable reflections; and the soul, being stolen away, knows not how to discern them, and thus falls into the trap and destruction of the devil. But the most important weapon of the athlete and the contender is this: that having entered into his heart, he should make war against Satan, and hate himself, and deny his own soul, and become angry with it, and rebuke it, and withstand the indwelling desires, and struggle against the reasonings, and fight against them.

XIII. But if you guard your body ^D outwardly...

from ^A corruption and fornication, but inwardly you commit adultery and fornication in your reasonings, you commit adultery before God, and you profit nothing by having a virgin body. Just as if there is a young girl, and a young man, through deceitful blandishments of words, seduces and corrupts her; she thereafter becomes execrable to the bridegroom, because she committed adultery: so also the incorporeal soul, if it enters into fellowship with the serpent—that is, the wicked spirit—hidden in the inward recesses of the soul, it commits adultery before God. And it is written: *Every one who looks at a woman to lust after her, has already committed adultery with her in his heart* (Matt. v, 28). For there is such a thing as fornication accomplished through the body, and there is such a thing as the fornication of the soul, which participates with Satan; for the same soul is a fellow and sister either of demons, or of God and the angels; and whoever commits adultery with the devil is useless to the heavenly Bridegroom.

XIV. Interrogation. Does Satan ever rest, and is a man freed from the war, or as long as he lives, is he harassed by war? ^B

Response. Satan never ceases from waging war; as long as anyone lives in this world, and as long as he bears flesh, he is warred against. But when the fiery darts of the wicked one have been extinguished, in what can he thereafter harm the man, even if Satan comes to converse? There is a certain friend of a king, who has a dispute with an adversary; since, therefore, he has the king as favorable and kind to him, as one who brings him aid, he is not harmed in any way. For when one has gone beyond all the ranks and degrees, and has become a friend of the king, who thereafter could harm him or in what matter could he be offended? In visible matters, there are cities which receive gifts and grain-rations; if, therefore, they spend a little while performing some service, they suffer no loss, when they receive and take so much from the king. So also the Christians: even though they are warred against by the enemy, they themselves turn to the Godhead, and put on the virtue and the rest from on high, and are not at all anxious about the war. ^C

XV. For just as the Lord put on the body, leaving behind all rule and authority, so also Christians are clothed with the Holy Spirit and enjoy rest. And if even war should press in from without, and Satan strike, they themselves are fortified within by the power of the Lord, and are not anxious about Satan. Just as he tempted the Lord in the wilderness for forty days, what harm did it do Him that he approached His body from without? For God was within. So also Christians, even if they are tempted from without, they are nevertheless filled within with the Godhead, and are not affected by any harm or injury. But if anyone has attained to these stages, he has reached the perfect love of Christ and the fullness of the Godhead. But he who is not such ^D as this, still sustains the war within; one hour he delights in prayer, and another hour he stands in affliction and danger; for thus the Lord wills, since he is still an infant, He exercises him for the battles and the two faces within

^A ac duæ personæ interius scaturiunt, lumen et tenebræ, quies et afflictio: precantur in quiete, alia vero hora in perturbatione consistunt.

XVI. Do you not hear what Paul says: "If I have all gifts; if I deliver my body to be burned; if I speak with the tongues of angels, but have not charity, I am nothing." (I Cor. XIII, 1-2). Since these gifts are invitatory; and those who stand in them, even if they are in the light, are still infants. For many of the brethren have reached such measures, and have had gifts of healings, and revelation, and prophecy; but because they did not attain unto the perfect charity, in which is the bond of perfection (Coloss. III, 14), war came upon them, and through their negligence they fell. But if anyone attains to perfect charity, this man is henceforth bound and held captive by grace. But if anyone approaches the measure of charity just a little, but does not attain unto being bound by that charity, such a one is still under the fear, and the war, and the fall, and if he is not secure, Satan casts him down.

XVII. For thus many were led astray after grace had come upon them. ^B They thought that they had reached perfection, and said, "It is sufficient for us, we lack nothing"; but the Lord has neither end nor limit. And Christians do not dare to say, "We have attained," but remain humbled day and night. In things subject to the vision of the eyes, men cannot attain perfection in letters; and no one knows this except a scholar, who has learned letters in moderation. So also in this matter, God is not comprehensible or measurable to anyone, unless to those who have tasted of Him, and have received Him, and recognize their own weakness. If someone goes to a village, knowing a few letters, where there are simple folk, that scholar is glorified by them; since they are entirely rustic, not knowing how to judge. But this ^C same man who knows a few letters, if he goes to a city where there are orators and scholars, he does not dare to appear before them, nor to speak; for he is judged by the scholars as a rustic.

XVIII. Question. If a man, being in war, and having two faces within his soul, that is to say of sin and of grace, were to depart from this world, whither does he go, being held by two parts?

Answer. Wherever the mind has its intention, and wherever it loves, thither it proceeds. Only, if affliction or war comes upon you, you ought to resist and to hate it. For the coming of the war is not yours; but to hate it, that is yours. And then the Lord, seeing your mind, that you are struggling ^D and that you love Him with all your soul, separates death from your soul in one hour; for it is not difficult for Him; and He takes you into His bosom, and into the light. For He snatches you in the moment of an hour from the jaws of darkness, and straightway transfers you into

^A His kingdom. For it is easy for God to accomplish all things in the turning of an hour, provided that you have love toward Him. For God needs the labor of man, since the soul is a partner of the divinity.

XIX. And as we have often said of the parable of the farmer, that after he has labored and cast the seed into the earth, he must also await the rain from above. For if clouds do not appear and winds do not blow, the farmer’s toil provides no benefit; for the seed lies bare. Apply this also to spiritual things: if a man persists only in his own labor and does not receive anything alien to his nature, he cannot render works worthy of the Lord. What then is the labor of man? It is to renounce, to depart from this world, to persevere in prayer, to watch, to love God and his brothers. This is his own proper task to sustain. But if he remains only in his own labor, and hopes to receive nothing else, and the winds of the Holy Spirit do not blow upon the soul, and if the celestial clouds do not appear, and rain does not descend from heaven and irrigate the soul, man cannot render fruits worthy of the Lord.

XX. It is written, therefore: ^C "The farmer, when he sees the branch bearing fruit, prunes it, so that it may bring forth more fruit; but that which bears no fruit he roots up and gives it over to be burned." Yet it behooves a man this, that whether he fasts, or keeps vigil, or prays, or does any good thing, he should ascribe everything to the Lord, using these words: "Unless God had strengthened me, I could not have fasted, or prayed, or departed from this world." And thus, God, having seen the good intention of your soul—for you ascribe to God those things which you do by natural instinct—He in return bestows upon you His own things, namely, the spiritual, the divine, and the heavenly. And what are these? The fruits of the Spirit, exultation and joy.

XXI. Interrogatio. But since there are natural fruits similar to these, namely faith and prayer, explain to us how the natural things behave, and how the spiritual?

Responsio. The things which you do by your own initiative are indeed honorable and acceptable to God, but they are not pure: as, for example, you love God, but not perfectly; the Lord comes and bestows an immutable love, that is, the heavenly. You pray naturally, distracted by occupations and various ^D thoughts; the Lord bestows upon you pure prayer, in Spirit and in truth. In the things which lie before our eyes, the earth for the most part brings forth thorns of its own accord; but the farmer digs, works diligently, and sows; yet the thorns—even if not sown—spring up and multiply (for after the transgression it was said to Adam: "Thorns and thistles shall the earth bring forth to thee"). The farmer toils again at the land, he digs out the thorns, which nonetheless still multiply. Receive this spi-

spiritually: for after the transgression, the earth of the heart brings forth thorns and thistles; the man works, he labors, and yet the thorns of the wicked spirits grow up. Then that very ^A Holy Spirit brings aid to human weakness, and the Lord casts into that same earth of the heart celestial seed, and cultivates it; and once the seed has fallen, the thistles and thorns still grow up. Again, the Lord Himself and the man cultivate the earth of the soul, and seven wicked spirits and the thorns spring up there, and burgeon, until the summer comes, and grace abounds, and the thorns are withered by the heat of the sun.

XXII. For even if wickedness is attached to nature, nonetheless it dominates it, insofar as it possesses sustenance. For weeds can stifle the tender stalks of the grain; but when summer approaches and the fruits have dried up, the weeds do no harm to the grain. So if it should happen that there are thirty modii of pure grain, there is, because of the presence of the weeds there, scarcely a mixture of tares to be seen, as if it were a small fraction of a sextarius; for they are overwhelmed by the ^B excessive abundance of the grain. So too in grace, when the gift of God and grace have abounded in a man, and he becomes rich towards the Lord, even if wickedness is present in part, it cannot harm the man, nor does it possess any strength or standing against him. For the coming of the Lord and His providence occurred for this reason, that He might liberate those who were enslaved to wickedness, and subject and beholden to it, and make them victors over death and sin. Therefore, brothers, they should not be led to wonder if they are afflicted by certain people, provided that they are being delivered from wickedness.

XXIII. For indeed, in olden times, Moses and Aaron, although they held the priesthood, suffered many things. Caiaphas, however, who held their cathedra, he himself persecuted ^C and condemned the Lord; yet the Lord, honoring the priesthood, permitted it to happen. In the same way, the prophets suffered persecution from their own people. Later, Peter took up the succession of Moses, to whom the new Church of Christ and the true priesthood was entrusted. For now there is a baptism of fire and Spirit, and a certain circumcision taking place in the heart. For the divine and heavenly Spirit dwells in the mind. But even these who are perfect, as long as they are in the flesh, are not free from care, on account of the faculty of free will; but they are struck by fear, ^D and for this reason they are permitted to be tempted. But when the soul has arrived at that city of the saints, then at last it is able to live a life without afflictions and temptations. For there, there is no longer care, or affliction, or labor, or old age, or Satan, or war, but rest, joy, gladness, and salvation. For in their midst is the Lord, who is called Savior, because He delivers the captives; He is called Physician, because He bestows celestial and divine medicine, and heals the affections of the soul; for to some extent those [affections] possess an empire over the man. But to say it in one word: Jesus is King and God; but Satan is a tyrant and prince of wickedness.

^A XXIV. Furthermore, God and His angels wish to make that man a dweller with them in the kingdom; likewise the devil and his angels desire to attach him to themselves and draw him to their own side. The soul, therefore, is in the middle of these two hypostases, and whichever side the will of the soul inclines toward, it becomes the child of that one. Just as if a father should send his son into a foreign country, where wild beasts might meet him along the road, and he should give him medicines and antidotes, so that if wild beasts or dragons should attack him, he might apply the medicine and kill them—in the same way, you too should strive to receive the heavenly medicine, which is the healing and antidote of the soul, so that by its power you may kill the poisonous beasts of the unclean spirits. For it is not an easy thing to possess a pure heart, except with much struggle and labor, so that a man may acquire a conscience and a pure heart, that iniquity may be totally uprooted.

XXV. For it happens that someone is endowed with grace, whose heart is not yet purified; and for this reason those who have fallen have fallen, because they did not believe that, after receiving grace, smoke and sin still clung to them. But all the just have pleased God to the end through the narrow and affliction-filled way. Abraham, when he was rich both in the sight of God and of the world, called himself earth and dust. And David says: "I am a reproach of men, and a scorn of the people," and "a worm, and no man." Similarly, all the apostles and prophets, while being misused, were subjected to the greatest contumely. The Lord Himself, who is the Way and is God, when He came not for His own sake but for yours, in order that He might become a type and example of every good for you, consider into what humility He cast Himself, having accepted the form of a servant—being God, Son of God, King, Son of the King—He Himself indeed bestowing healing medicines and curing the wounded, yet appearing outwardly ^B like one of the wounded.

^C XXVI. But do not despise the divine dignity while you see Him outwardly humbled as one like us; for our sake He appeared thus, not for His own sake. Consider, at the hour when they were shouting, "Crucify, crucify Him," and the crowd was running together, how He was humbled before all. Just as in visible matters, if someone is a evildoer and has received sentence from the magistrate, he is thereafter held in abomination and contempt by the whole populace, so too the Lord at the hour of the cross, as a man about to exchange life for death, was held in contempt by the Pharisees. When again they spat into His face, and placed a crown of thorns upon Him, and struck Him with their fists, what humility did He not surpass! For it is written: "I gave my back to the scourgers, and my face I turned not away from the shame of those spitting, nor my cheeks from those striking." If, therefore, God submitted to such insults, passion, and ^D humility, you, who by nature are mire and...

mortal, whatever you may have been humbled, you will have done nothing comparable to your Master. For your sake God humbled himself, but you, for your own sake, do not humble yourself, but raise yourself up and grow arrogant. For He came to take away your afflictions and burdens, and to grant you His own rest, but you do not want to endure pains and suffer, so that in this way your wounds might be able to obtain healing. Glory be to His forbearance and long-suffering, for ever and ever. Amen.

HOMILY XXVII

I. Acknowledge your nobility, O man, and your dignity: how precious you are, a brother of Christ, a friend of the King, the bride of the heavenly Bridegroom. For whoever is able to recognize the dignity of his own soul, he is able to recognize the power and the mysteries of the Godhead, and rather to be humbled because of this; since ^C by the benefit of divine power one beholds his own fall. But just as He himself passed through passions and the cross, and was thus glorified and sat at the right hand of the Father, so too it is necessary for you to suffer with Him, and to be crucified with Him, and thus to ascend, and to sit together, and to be joined to the body of Christ, and to reign forever in that age, if indeed we suffer with Him, so that we may also be glorified with Him.

II. For those who are able to overcome and pass beyond the walls ^D of wickedness, they enter into the heavenly city, peaceable and full of many good things, where the spirits of the just find rest. Therefore, one must labor and struggle greatly for this; for it is not just that the Bridegroom should come for your sake, suffer and be crucified, while the bride, for whom the Bridegroom came, should live in softness and be distracted by negligence. For just as in matters subject to the sight of the eyes, if there be some harlot who shamefully prostitutes herself to all, so too the soul, to whomever it has surrendered itself, is corrupted by the spirits. For there are some who are subject to sin and malice by intention, but others apart from intention. And what do these things mean? Those who have evil by intention are those who have surrendered their own will to malice, and, taking pleasure in it, enter into friendship with it: such as these are at peace with Satan, and do not wage war in their thoughts against the devil. But those who have it apart from intention, these have sin within them warring in their members, according to the Apostle. And there is the misty power and the darkness apart from intention: yet they do not consent in their thoughts, nor do they take pleasure or obey, but they contradict and resist, and are angry with themselves: these are far better...

and more worthy before God than those who have industriously and deliberately surrendered their own will to malice, and take pleasure in it.

^B III. Even as if there were a king who, finding some poor maiden clothed in rags, should not be ashamed, but removing her filthy garments, should wash away the blackness and adorn her in splendid clothes, and make her a companion to the king, and a participant of his table and banquet; so also the Lord found the soul wounded and stricken, and applied to it a remedy, and stripped it of its black garments and the shame of malice, and clothed it in royal, heavenly, divine, shining, and glorious garments: and He placed upon it a crown, and established it as a companion of the royal table for joy and exultation. And just as if there were a garden that were planted with fruit-bearing trees, fragrant on every side, and there were also in it many places pleasant in their delightfulness, altogether beautiful and full of fragrance and quiet, and whoever enters there rejoices and finds rest; so it is with souls in this kingdom; they enjoy entirely joy, gladness, and peace; they are kings and lords and gods. For it is written: King of kings, and Lord of lords. ^C

IV. The worship of the Christians, therefore, is not something common: for this mystery is great. Consider, therefore, your nobility, that you have been called to royal dignity, a chosen race, a priesthood, and a holy nation. For the mystery of Christianity is foreign to this world. The glory of a king, indeed, is visible, and his riches are earthly, corruptible, fleeting, and falling away. But that kingdom and those riches are divine things, things heavenly and glorious, never to pass away or be dissolved. For they reign with the heavenly King in the heavenly Church; and He Himself is the firstborn from the dead, and they too are firstborn. But although they are such, chosen and approved before God, yet in their own eyes they are the least, and greatly disapproved; which to them is as something natural and set, that they should be humble or think nothing of themselves.

V. Question. Do they not know, therefore, that they have received an addition, and that they possess what they did not have, something foreign to their own nature? ^D Response. Truly, I tell you that they are not approved, nor are they in progress, and they are ignorant that they possess what they did not have. But as for those who are such, grace itself, coming upon them, teaches them not to hold their souls in any esteem while they make progress, but to consider themselves by nature abject and infamous. And so, while they are illustrious before God, they are not so in their own eyes; and while they are in progress and knowledge of God, they are as if they were ignorant of all things: and while they are rich before God, before themselves they are poor. But just as Christ, having taken the form of a servant, overcame the devil through humility; so from the beginning the serpent, through haughtiness and pride, overthrew

^A Adam. And now the same serpent, lurking in the inner recesses of the heart, through haughtiness casts down and dissolves the race of Christians.

VI. For just as if someone is free and noble in the world and possesses much wealth, and furthermore receives revenue and gathers fruits, he becomes demented and trusts in himself, and being unbearable, kicks and cuffs everyone; so too are there some who, possessing no discernment but having found a little rest and prayer, ^B began to be puffed up and demented and to judge others; and thus they have fallen into the lowest parts of the earth. For that same serpent who cast out Adam through haughtiness, saying, "You will be as gods," he also now suggests haughtiness in the hearts, saying, "You are perfect, it is enough for you, you have become wealthy, you are in need of nothing, you are blessed." There are others, however, in accordance with the world, who while they have wealth and are receiving income in many fruits, hold themselves in discernment, and neither boast nor are puffed up, but are equitable; for they know that after abundance comes scarcity. And again, when they fall into loss and scarcity, they are not saddened, but they are equitable; for they know that abundance will follow again. And, having been exercised in these things for a long time, they are not taken by surprise, nor are they puffed up during revenues and abundance, nor if loss occurs are they astonished; nothing strange happens to them, and they are not puffed up because of revenues or abundance, nor are they stunned if loss occurs.

VII. The matter of Christianity, therefore, is this: the tasting of the truth, the eating and drinking of the truth, to eat and drink furthermore according to ones strength and capacity. ^C Just as if there were a spring, and someone who is thirsty begins to drink from it; and then in the meantime someone pulls him away and does not permit him to be filled as much as he wishes, he subsequently burns more fervently, having had a taste of the water, and seeks it more eagerly. So too in the spiritual realm, someone tastes and participates in heavenly food, and then in the meantime he is withdrawn, and no one gives him to be filled.

VIII. Question. Why is he not permitted to be filled?

Answer. The Lord knows the weakness of man, that he is easily exalted; for this reason He withdraws ^D and permits the man to be exercised and cast down. For if you receive a little, and no one can tolerate you, but you swell with pride, how much more if someone were to grant you to be satisfied in one draught would no one endure you? But God, seeing your weakness, dispenses you into afflictions, so that you may become humbler and more diligent in seeking God. For truly, in the common way of the world, a poor man who has found a purse full of gold, out of levity, begins to shout, "I have found, I have found a purse, I am rich." Then, because of the rumor, the one who had lost it heard, and took it back. Another rich man, by pride...

^A of heart, began to kick and insult everyone and exalt himself over some; whereupon the king, hearing this, confiscated his property. Thus also in spiritual matters, if some have tasted a little rest, they do not know how to manage it, but lose even what they had received. For sin tempts them and blinds their mind.

IX. Interrogation. After the visitation of grace has taken place, how do some fall? Is not Satan shown to be far weaker? For where there is day, how can there be night?

Responsio. Not that grace is extinguished or made weaker, but in order that your free will and liberty may be tested, as to which way it inclines, it permits you to fall into malice; and again ^B you, by your will, drawing near to the Lord, are urged to revisit grace. For how is it written, *Do not extinguish the Spirit* (I Thess. v, 19), if that itself is inextinguishable and luminous? But you, by your own will failing and not consenting, are extinguished from the Spirit. Likewise he says, *Do not grieve the Holy Spirit, by whom you were sealed for the day of redemption* (Ephes. iv, 30). You see that it lies in your will and in your free choice to honor the Holy Spirit and not to grieve Him. I tell you, however, that even for perfect Christians, who are captured and inebriated with love for the good, free will is present, from which, being tested by infinite evils, they turn to the good.

X. Just as if there were certain ^C primates, rich and noble, who by their own will and instinct should abandon their riches and nobility and dignities, and go away and put on sordid and vile garments, and ignominy instead of glory, and be miserable and abject; this is situated in their own will. I tell you, however, that grace did not prevent the apostles themselves, even those consummated in grace, from performing what they wished, even if they themselves had wished to perform things that were displeasing to grace. For our nature is capable of both good and evil; and the opposing power has the force of exhorting, not of compelling: as for the rest, you have free will to incline wherever you wish. Do you not consider that Peter was reproved (Gal. ii, 11), and Paul, going away, ^D argued against him; and he, although he was such as he was, was still reprohensible? Paul also, who was spiritual, by his own will undertook a dispute with Barnabas, and: *Being embittered, they departed from one another* (Act. xv, 39). Therefore the same says: *You who are spiritual, restore such a one in a spirit of meekness, considering yourself, lest you also be tempted* (Gal. vi, 1). See, the spiritual are tempted because free will still remains; and the enemies press on as long as they dwell in this world.

XI. Interrogation. Could the apostles not sin if they had wished, or was grace more powerful than the very will?

Responsio. They could not indeed sin; neither...

were they puffed up, for they were gifted with light and such grace. Nevertheless, we do not say that grace was weak in them; rather, we say that grace permits even those who are perfect in the Spirit to have their own desires and the authority to do what they wish, and to turn where they may desire. Even human nature itself, weak as it is, possesses authority—and when the Good is present with it, it has the capacity to turn. ^A Just as if some were clothed in complete armor, in a breastplate and weapons, to that extent they are protected from within, and enemies do not attack them; or if they do attack, it lies within their own will either to use the weapons, to struggle and wrestle against the enemies, and to carry off the trophies of victory, or to take pleasure in and be at peace with the enemies, and not to fight, even though they possess the weapons: so too Christians, clothed with perfect power and possessing the heavenly weapons, if they wish, take pleasure in Satan and are at peace with him, and do not fight. For nature is mutable, and if one wishes, he becomes a son ^B of God, but if the opposite, a son of destruction, because free will remains.

XII. It is one thing to speak about bread and a table, and quite another to eat and receive the sweetness of the bread, and for all the members to be strengthened thereby. It is one thing to speak about a most sweet drink in words, and another to go off and grasp it from the very fountain, and to be filled with the taste of that most sweet drink itself. It is one thing to speak about war, and about noble athletes and combatants, and quite another for someone to go into the battle-line of war, and to join battle with the ^C enemies, and to enter and go out, and to receive and give blows, and to carry off the victory. So too is it in spiritual matters. It is one thing to explain discourses by a certain knowledge and mind, and another thing to possess in substance and work, and in assurance, and in the inner man, and in the mind, the treasure, and the grace, and the taste, and the energy of the Holy Spirit. For those who produce only naked words boast in their imagination and are puffed up in their own minds. For "my word," he says, "and my preaching was not in persuasive words of human wisdom, but in demonstration of the Spirit and of power" 1 Cor. 2, 4. And in another place he says, ^D "The end of the commandment is love from a pure heart, and a good conscience, and faith unfeigned" 1 Tim. 1, 5. Such a one does not fall. For to many who have sought God, the door is opened, and they have seen the treasure, and have entered into it. And while they were in joy, saying, "We have found the treasure," He closed the doors to them; they began to cry out and to mourn, and to search, saying, "We found the treasure and we have lost it." For by a dispensation, grace draws back, so that we may seek more diligently; for the treasure is revealed according to the manner of the search.

XIII. Interrogation. Since some say that after receiving grace one has passed from death to life, can one who is in the light have sordid thoughts

^A Response. It is written: "Having begun in the spirit, are you now made perfect by the flesh?" And again he says: "Put on the whole armor of the spirit, that you may be able to stand against the deceits of the devil." By that statement, there are two locations: one where he was when he put on the armor, and the location where he is when he wages war against principalities and powers—that is, whether he is in the light or in darkness. And: "That you may be able to extinguish all the fiery darts of the wicked one." And again: "Do not grieve the holy Spirit of God." And again: "It is impossible for those who were once illuminated, and have tasted the gift of God, and were made partakers of the holy Spirit, if they shall fall away, to be renewed again." Behold, those who are illuminated and have tasted, fall away. You see that man has the will to consent to the Spirit, and he has the will to grieve Him. For he certainly takes up arms to go forth to war and to struggle against the enemies; he was certainly illuminated in order to serve as a soldier against the darkness. ^B XIV. Interrogation. On what grounds does the Apostle say: "If I have all knowledge, and all prophecy, and speak with the tongues of angels, I am nothing"? Response. We ought not to think that the Apostle is nothing; but rather that, in relation to that charity which is perfect, these things are small, and he who is in these measures can fall; but he who has charity cannot fall. I tell you, however, that I have seen men accumulated with all gifts and made partakers of the Spirit, who, not having attained to perfect charity, have fallen. For one of the nobility, having renounced earthly things, sold his goods, and gave freedom to his slaves; he was prudent and sober of mind, and otherwise very famous for his honest life; in the meantime, however, ^C esteeming himself too highly, he swelled with arrogance, and at last fell into lewdness and infinite evils. XV. Another, in time of persecution, gave up his body, and being a confessor, he was afterwards released when peace was made, and he was of great name; for his eyelids were injured because they were scorched by smoke. This man, subsequently honored with glory, when called to prayer, accepted grain and gave it to his boy; and his mind became such that it was as if he had never heard the word of God. Another offered his body during the time of persecution, and was hung up and tortured, and afterwards cast into prison. A certain pious woman, therefore, ministered to him, and having formed a familiarity with her while he was in prison, he fell into fornication. See how the rich man who had sold his goods, and he who had given his body to martyrdom, fell. XVI. Another certain wise athlete, ^D who conversed with me in the house and used to pray with me, was so rich in grace that, while praying next to me, he would be struck with compunction. For grace was fervent within him. He had also been given the gift of healings, and not only

he cast out demons, but also healed those bound hand and foot, and those suffering from grievous ailments, through the laying on of hands. Afterwards, when he relaxed and was glorified by the world, and took pleasure in it, he became puffed up with pride and fell into the very depths of sin. See how even he who had the gift of healing fell. You see how, before they reach the measure of charity, they slip. For whoever has attained charity and is conquered and intoxicated ^A, is submerged and led captive into another world, as if not sensing his own nature.

XVII. Interrogation. What is that: "Things which eye has not seen, and ear has not heard, and which have not ascended into the heart of man"?

Responsio. In that time, the great men, the just, the kings, and the prophets knew that the Savior was to come; but that He was to suffer, to be crucified, and to pour out His blood upon the cross, they did not know, nor had they heard; nor did it ascend into their heart that there would be a baptism of fire and the Holy Spirit; nor that in the Church bread and wine are offered, an antitype of His flesh and blood; and that those who partake of the visible bread eat of the Lord’s flesh spiritually; nor that the Apostles and Christians would receive the Paraclete, and be clothed with power from on high, and be filled with the Godhead; nor that souls are mingled with the Holy Spirit. This the prophets and kings did not know, nor did it ascend into their heart. For now Christians are enriched in another way, and are drawn by desire unto the Godhead; but although they enjoy this joy and consolation, yet they are shaken with fear and trembling. ^B

XVIII. Interrogation. With what fear and trembling?

Responsio. Lest they err in anything, but rather agree with the grace. Just as if someone were carrying treasures, and were traveling to places where there are robbers: he rejoices because of his wealth and the treasure, but he is nonetheless in fear, lest the robbers come upon him and despoil him; and it is as if he were carrying his own body in his hands. For behold, in outward things we have all renounced the world, and are strangers and destitute, and deprived of carnal society. Beyond these things, see, the body is inclined toward prayer; the brothers ought to observe whether the mind also agrees with the body. ^C Just as, for the most part, in the world, craftsmen and master builders have their body bound to their craft, and likewise their mind, by night and by day. Do you, therefore, examine yourself, you who have a body that is a stranger to this world: do you also have a mind that is alien to this age, and are you not wandering into the world? For every secular person, whether he be a soldier or a merchant, wherever he has his body, there also he has his mind bound, and there is his treasure. For it is written: Where the treasure is, there also is the heart. ^D

^A It remains, therefore, for you to consider: what is the treasure upon which your mind is intent? Is it wholly and entirely toward God, or not? And if it is not, you must tell me: what is it that hinders you? ^B Assuredly, it is the wicked spirits, Satan and the demons, who seize the mind and shackle the soul. For the wily devil, possessed of stratagems, triple doors, and great complexity, holds the pastures of the soul and its thoughts; he does not permit it to pray rightly or to draw near to God, since this very nature [of ours] is participant in the demons and the spirits of wickedness, and likewise in the angels and the Holy Spirit; it is a temple of Satan and a temple of the Holy Spirit. Expand your mind, therefore, brethren; whose partners are you—of the angels or of the demons? Whose temple and dwelling are you—of God or of the devil? With what kind of treasure is your heart filled—with grace or with Satan? As, therefore, a house that is filled with stench and filth must be entirely cleaned and adorned and filled with every fragrance and treasure, so that the Holy Spirit may come in place of Satan and rest in the souls of Christians.

XX.

XXI.

and to incline toward the good and right-hand side. Behold, you speak of him as being of a [fixed] nature. Consequently, you do not make a good man worthy of praise. For he who is gentle and good by nature is not worthy of praise, even if he is desirable. For that which is not good by choice is not praiseworthy, even if it is desirable. For he is worthy of praise who, by his own fervor, after struggle and combat, embraces the good by [the exercise of] his own free choice.

XXII. Just as when there is an army of Persians and an army of Romans, and two winged youths ^B of equal strength go forth from them, and they do battle; so the opposing power and the mind have equal strength against one another; and Satan has an equal ability to urge and to flatter the soul into his own will; and the soul, on the other hand, has the power to contradict, and in nothing to obey him. For both powers are provocative, both that of evil and that of good, not compulsory. To such a choice, therefore, divine assistance is given, and [the soul], while wrestling, is able to take weapons from heaven, and through them to root out and overcome sin. For the soul is able to contradict sin, but without God it cannot overcome ^C or root out evil. And those who say that sin is like a valiant giant, and the soul like a small child, speak wrongly. For if things were so unequal, such that sin were like a giant and the soul like a child, the Lawgiver would be unjust for having given a law to man to wage war against Satan.

XXIII. This is the foundation of the path that leads to God: to traverse the way of life in great patience, in hope, in humility, in poverty of spirit, in meekness, and through these things one is able to obtain righteousness within oneself. And we call the Lord Himself righteousness. For these commandments, which ^D command in this manner, are as fixed milestones and signs of the royal road, leading those who travel it to the heavenly city. For He says: *Blessed are the poor in spirit, blessed are the meek, blessed are the merciful, blessed are the peacemakers.* Call this Christianity. But if anyone does not travel on this path, he wanders on a pathless way, having used a bad foundation. Glory to the mercies of the Father, and of the Son, and of the Holy Spirit, unto the ages. Amen.

HOMILY XXVIII

This homily describes and laments the calamity of the soul, in that because of sin the Lord does not dwell within it. And [it speaks] concerning John the Baptist, that among those born of women there is none greater than he.

I. Just as God, being once angered at the Jews, delivered Jerusalem openly to its enemies, and those who hated them ruled over them, and there was no longer a feast there, nor an offering; thus also, [when] angered,

because of the transgression of the commandment, ^A He delivered it to its enemies, to demons and to passions; and having thus seduced it, they utterly destroyed it. And no longer was there any feast there, nor incense, nor any offering sent up through it to God, as its notable ways were filled with dire beasts and with creeping spirits of wickedness dwelling therein. And just as a house, if it does not have a master dwelling within, puts on darkness, dishonor, and insult, and is filled with filth and dung; so also the soul that does not have its Master dancing within it with the angels, is filled with the darkness of sin, the shame of passions, and every ignominy.

II. Woe to a way, if no one walks in it, nor hears therein the voice of a man! For it becomes a place of lodging for beasts. Woe to the soul, if the Lord does not walk in it, and if by His voice He does not put to flight the spiritual beasts of wickedness out of it! Woe to a house, if the master does not dwell in it! Woe to the land, if it lacks the farmer to cultivate it! Woe to a ship, if it is destitute of a pilot, because, tossed by the waves and the swell of the sea, it perishes! Woe to the soul, if it does not have the true pilot, Christ, in it! Because, dwelling in the bitter sea of darkness, and battered by the swell of the passions, and tempest-tossed by the evil spirits, it finds destruction as its end. Woe to the soul, if it lacks Christ to cultivate it diligently, that it might be able to bear the good fruits of the Spirit! Because, being a wilderness, full of thorns and thistles, it finally produces and receives the burning of fire instead of fruit. ^B Woe to the soul, if it does not have its Lord Christ dwelling within it! Because, being a wilderness and overflowing with the stench of the passions, it becomes a lodging place for vices.

III. For just as when a farmer prepares himself to cultivate the land, it is necessary for him to take instruments and garments suitable for the labor: so also Christ, that celestial King and true farmer, coming to the humanity that had been desolated by vice, having taken on a body, and carrying the cross as an instrument, cultivated the deserted soul. He plucked from it the thorns and thistles of the evil spirits, and uprooted the tares of sin, and burned up all the hay of its sins with fire; ^C and having thus cultivated it with the wood of the cross, He planted within it the most beautiful garden of the Spirit, producing every kind of most sweet and pleasing fruit for God, as for its Lord.

IV. And just as in Egypt, when the three days of darkness occurred, a son did not see his father, nor a brother his brother, nor a friend his genuine friend, because the darkness veiled them: so after Adam transgressed the commandment, and fell from his former glory, and became subject to the spirit of the world, and the veil of darkness came upon his soul through his own fault, even until the last Adam, namely the Lord, he did not see the true heavenly Father, or the good and kind mother, the grace of the Spirit; ^D

^A a sweet and desired brother, the Lord; and friends and genuine brothers, the holy angels, with whom he rejoiced, dancing and celebrating. And not only until the last Adam, but even now, those for whom the Sun of righteousness, Christ, has not risen, and whose eyes of the soul have not been opened, being illuminated by the true light, still remain under the same darkness of sin, possessed by the same force of passions, subject to the same punishment, not yet having obtained eyes that see the Father.

^B V. For every one ought to understand this, that there are eyes deeper than these eyes, and there is a hearing deeper than this hearing. And just as these eyes sensibly look upon and recognize the face of a friend or a beloved one, so also the eyes of the worthy and faithful soul, spiritually illuminated by divine light, look upon and recognize the true friend, and the most sweet and many-times-desired bridegroom, the Lord, the soul being illuminated by the adorable Spirit. And thus, looking intellectually upon the desired and only ineffable beauty, it is wounded with divine love, and is directed toward all the virtues of the Spirit, and thus acquires an infinite and unending love for the Lord desired by it. What then is more blessed than that eternal voice of John, pointing out the Lord before one's eyes, and saying, "Behold the Lamb of God, who takes away the sin of the world"?

VI. Truly, "among those born of women there is no one greater than John the Baptist." For he is the fulfillment of all the prophets; and while all indeed prophesied concerning the Lord, showing him from afar as coming, he himself, prophesying concerning the Savior, showed him before the eyes of all, crying out and saying, "Behold the Lamb of God." What a sweet and beautiful voice, straightway pointing out that which is preached by him! "There is no one greater than John among those born of women; but he who is least in the kingdom of heaven is greater than he." The apostles, who were born from above by God, and who received the first fruits of the Paraclete Spirit—they were counted worthy to become co-judges and to sit on the same throne; they have become redeemers of men. You find them dividing the sea of wicked powers and leading out believing souls. You find them as farmers tilling the vineyard of the soul. You find them as friends of the bridegroom, betrothing souls to Christ. "For I have betrothed you to one husband," he says. You find them giving life to men; and in short, you find them ministering to the Spirit in many and various ways. This, therefore, is the little one who is greater than John the Baptist.

VII. For just as a farmer, having a yoke of oxen, tills the land; in the same way also the Lord Jesus, the good and true farmer, yoked together two apostles and sent them out, tilling with them the land of those who hear and truly believe. But it is also worth saying this, that the kingdom of God is not in word alone, and the preaching of the apostles...

as if one were merely a knowledgeable ^A speaker recounting things to others—but the kingdom consists in the power and energy of the Spirit. For the children of Israel suffered this: they were always meditating on the Scriptures and supposedly held their meditation on the Lord, but not having received the truth itself, they handed over that same inheritance to others. Thus, those who recount the words of the Spirit to others, while not themselves possessing the Word in power, hand over the inheritance to others. Glory to the Father, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XXIX

I. The wisdom of God, being infinite and incomprehensible, exercises the dispensations of grace toward the human race in a varied, incomprehensible, and unsearchable manner for the testing of the free will, so that those who love Him with their whole heart may be made manifest, and who endure every danger and labor for the sake of God. For as for those whom the charisms and gifts of the Holy Spirit anticipate, being granted as soon as they approach with faith and petition, they sometimes live in the world without labor, sweat, or toil. Furthermore, God does not grant that grace idly, nor in vain, nor by chance; but by a certain secret and incomprehensible wisdom, for the testing of the intention and free will of those who immediately obtain divine grace, [to see] if they have perceived the benefit and the kindness and sweetness of God bestowed upon them, in proportion to the grace offered without their own labors. Being accounted worthy of this, they ought to demonstrate the zeal, the course, the striving, and the fruit of love perfected by their will and purpose, and to repay the [recompense] for the charisms—that is to say, by delivering themselves entirely ^C over to the love of the Lord, performing only His will, and departing completely from every carnal concupiscence.

II. But as for those who, although they have withdrawn from the world and renounced this age according to the Gospel, and have persevered in the constant continuation of prayer, fasting, diligence, and the remaining virtues, God does not immediately grant them grace, rest, and the exultation of the Spirit, using long-suffering toward them and withholding the gift. And this, too, He does not do idly, nor inopportunely, nor by chance, but by a certain secret wisdom for the testing of the free will, to see whether they deem faithful and true the God who promised to give to those who ask, and to open the door ^D of life to those who knock; to see whether, having believed in truth in His word, they will remain unto the end in the full assurance of faith and diligence, asking and seeking; whether, not having become weary and slack, they might turn away, and becoming faithless and despairing, might grow negligent, not enduring unto the end.

^A [6ο] finem usque propter interjectionem temporis, ac probationem voluntatis et propositi.

III. For he who does not receive straightway, because of the delay and longsuffering of God, is kindled the more, and with greater longing desires the heavenly goods; and he adds daily to his desire, his zeal, his running, his wrestling, his every state of virtue, and his hunger and thirst for the good. He does not become slack, overcome by the thoughts of wickedness that abide with his soul, nor does he turn aside into slight, impatience, and despair; nor, again, under the pretext of longsuffering, does he give himself over to slackness, using such a thought as, "When, pray, shall I receive the grace of God?" and from thence be stolen away into negligence by wickedness. But as much as the Lord Himself by delaying is longsuffering towards him, examining the faith and the love of his will, so much the more sharply, and laboriously, and needfully, and without weariness ought he to seek the gift of God, having once believed and assured himself that God is truthful and real, who has promised to give His grace to those who ask for it with faith, even unto the end, in all patience.

^B IV. For to faithful souls God is held to be faithful and truthful, and they have verified that He is true, according to the true word. Consequently, therefore, in accordance with the aforementioned understanding of faith, they examine themselves as to what things they fall short in, as far as lies in them—whether in labor, or conflict, or zeal, or faith, or love, or the rest of the array of virtues. And examining themselves with all accuracy ^C of precision, they constrain themselves with all their might and urge themselves on toward the well-pleasing of the Lord, having once believed that God, being truthful, will not deprive them of the gift of the Spirit, if they persevere unto the end in the worship and waiting upon Him with all diligence; but that they shall be counted worthy of the heavenly grace, even while yet existing in the flesh, and shall obtain eternal life.

V. And thus they turn all their love towards the Lord, having renounced all things, and expecting Him alone with great desire, and hunger, and thirst; and they await the refreshment and consolation of grace always, and are comforted and find rest in nothing of this world, but are voluntarily bound to Him. Always gainsaying carnal thoughts, they look ^D only for the help and succor of God; and when He sees souls that have undertaken such zeal and purpose and patience, the Lord Himself is even now secretly present with them, and aids, and preserves, and supports every fruit of virtue. And even if they be in labor and affliction, and in the knowledge of the truth and illumination of the soul, and have not yet received the grace of the Spirit and the refreshment of the heavenly gift, nor in full assurance have perceived it, because of the ineffable wisdom of God and the indescribable judgments—for He tests in various ways the faithful souls, and their love from their will

For there are limits, measures, and scales of free will, and of the love of the will, and of the extent of one's disposition toward all His holy commandments. And thus, the souls that fulfill the measure of their love and duty are judged worthy of the kingdom and eternal life.

^B VI. For God is just, and His judgments are just, and there is no respect of persons with Him; but He who is to judge every man according to the measure of the benefits—whether bodily or spiritual, whether of knowledge, or understanding, or discernment—which God has variously implanted in human nature, will seek the fruits of virtue and will render to each according to his worth and his deeds; for: "The mighty shall mightily suffer torments." For the least is worthy of pardon and mercy. And the Lord says: "The servant who knew the will of his Lord, and did not prepare himself, nor act according to His will, shall be beaten with many stripes. But he who did not know, yet did things worthy of stripes, shall be beaten with few. Moreover, to whom much is given, much will be required of him, and to whom they have entrusted much, they will ask the more of him." Understand knowledge and intelligence in various ways, both according to the grace and heavenly gift of the Spirit, and according to the natural progress of understanding and discernment, and the teaching derived from the Holy Scriptures. For from everyone the fruits of virtue will be required, according to the measure of the benefits bestowed upon him by God, whether natural or granted by divine grace. Therefore, every man is inexcusable before God on the day of judgment. For from each one, as he has known, there will be required a return of the fruits of faith, and love, and of every virtue granted to him, taking into account his intention and will, whether he heard by way of hearing or never heard the word of God.

^C VII. For the faithful soul, a lover of truth, looking to the eternal goods laid up for the just, and to the ineffable benefit of the divine grace that is to come, deems herself, and her own zeal, labor, and fatigue, unworthy of the secret promises of the Spirit. This is the poor in spirit whom the Lord declares blessed: this is he who hungers and thirsts after righteousness: this is he who is contrite in heart. Those who take up such an intention, zeal, labor, and desire for virtue, and remain in it until the end, will truly be able to attain life and the eternal kingdom. Let no one of the brethren, then, exalt himself against a brother, nor proceed to an arrogant estimation of himself, having been subverted by malice, saying perchance: "Behold, I have received a spiritual gift." For it is not fitting for Christians to think these things. ^D For what the light of tomorrow may bring to him, you do not know: and what his end may be, and what yours will be, you do not know. But let each one look to himself, and constantly judge his own conscience, and prove the work of his heart, with what zeal and with what effort his mind pursues God; and

^A looking toward the perfect goal of liberty, and of dispassion, and of the rest of the spirit, let him run unceasingly and without sloth, not placing his confidence in any charism or justification. Glory and adoration to the Father, and to the Son, and to the Holy Spirit, unto ages. Amen.

HOMILY XXX

The soul that is about to enter into the kingdom of God must be born of the Holy Spirit, and in what manner this happens.

I. Those who hear the word ought to demonstrate the work of the word in their own souls. For the word of God is not an idle word, but has a work which is accomplished in the soul; ^B and for this reason it is also called a "work," in order that the work may be found in those who hear. May the Lord, therefore, grant the work of truth in those who hear, so that the word may be found fruitful in us. For just as a shadow precedes the body, and the shadow signifies the body, but the truth is the body itself, in the same way the word also happens to be, as it were, a shadow of the truth of Christ. And the word precedes the truth. Parents on earth, out of their own nature, beget children from their own body and soul, and once they are born, they instruct them with all zeal and carefulness as their own children, ^C until they become perfect men, and successors, and heirs. For the goal and all the effort of parents from the beginning is directed toward begetting children and having heirs; and if they have not begotten them, they feel the greatest sorrow and pain, so that when they do beget them, they have joy. And their relatives and neighbors also rejoice.

II. In the same way, our Lord Jesus Christ, being concerned for the salvation of man, accomplished all the dispensation and effort from the beginning through the Fathers, the patriarchs, through the law and the prophets; and finally, having come himself, and having despised the shame of the cross, he endured death. ^D And all this toil and his effort came to be, so that he might beget from himself, from his own nature, children of the Spirit, having willed that they be born from above of his own divinity. And just as those parents, if they do not beget, are grieved; so too the Lord, having loved the race of men as his own image, willed to beget them from his own seed of divinity. If, therefore, any do not wish to come to such a birth, and to be born from the womb of the Spirit of divinity, Christ receives much sorrow, having suffered and endured for them, so that he might save them.

III. For the Lord wills all men to be deemed worthy of this birth. For he died for all, and called all to life. Life, however, is the birth from above from God; for without this, it is impossible for a soul to live, as the Lord says: Unless one is born from above, he cannot see the kingdom of God. So that, on the other hand, as many as believe in the

Lord, and approach, are deemed worthy of this birth, [they] bring joy and great exultation in the heavens to the parents who have brought them forth. And all the angels and holy powers rejoice ^A with the soul that has been born of the Spirit and has become spirit. For this body is a likeness of the soul, while the soul exists as an image of the Spirit. And just as the body is dead without the soul, and capable of performing nothing, so without the heavenly soul, without the divine Spirit, the soul is dead to the kingdom, and is able to perform none of the things of God, without the Spirit.

IV. How the painter Christ portrays the heavenly image upon the soul

^B For just as a portrait painter attends to the face of a king and paints, and when the king’s face is turned toward him as he paints, he easily and beautifully depicts the image; but when he turns his face away, he cannot paint, because he is not looking steadily at the one who is painting: in the same way, the great painter Christ, to those who believe in him and look steadily at him always, immediately paints the heavenly man according to his own image, from the Spirit himself, from the very substance of his ineffable light; he paints a heavenly image and bestows upon it its beautiful and good bridegroom. If anyone, therefore, does not look steadily at him always, having disregarded all things, the Lord will certainly not paint his image from his own light. It is necessary, therefore, that we look at him with fixed eyes, believe [in him], and love him, casting all things aside and attending to him, so that having painted his own heavenly image, he may send it into our souls; and thus, bearing Christ, we may attain eternal life, and being grounded in more certain confidence from hence, we may find rest.

^C

V. That the soul which does not bear the image of the Spirit is rejected from the kingdom

Just as a gold coin, if it has not received and been impressed with the royal image, is neither used in trade nor deposited in the king's treasuries, but is rejected, so also the soul, if it does not have the image of the heavenly Spirit in the ineffable light, with Christ imprinted within it, is not fit for the heavenly treasuries and is rejected by the merchants of the kingdom, the glorious apostles. For he who had been invited, but was not adorned with the wedding garment, was cast out ^D as an alien into the outer darkness, because he did not bear the heavenly image. For this is the sign and seal of the Lord imprinted upon souls, which is the Spirit of the ineffable light. And just as a dead man is useless and of no service at all to those who live here—for which reason they carry him out of the city and bury him—so also the soul that does not bear the heavenly image of the divine light, which is the life of the soul, becomes as it were reprobate and completely reject. For a dead soul, which does not bear the luminous and divine Spirit, is of no service to that city of the saints. For just as in the world the soul is the life of the body, so also in the eternal and heavenly world, the life of the soul is the Spirit of the Godhead.

VI. It is necessary, therefore, for him who is seeking to believe and to approach

the Lord, to beseech Him to receive from thence the divine Spirit; for He Himself is the life of the soul, and for this reason the Lord made His advent, that He might bestow life upon the soul from thence—His own Spirit. ^A “For while,” He says, “you have the light, believe in the light; the night comes, when no one can work.” If, therefore, anyone has not sought from thence and received for his soul the divine light of the Spirit, when he departs from the body, he is already separated into the left-hand places of darkness, not entering into the kingdom of heaven, having his end in Gehenna with the devil and his angels. Or as gold or silver, when it is cast into the fire, becomes purer and more proven, and nothing can alter it—neither wood nor grass; for it consumes everything brought to it, since it becomes fire—so also does the soul, while dwelling in the fire of the Spirit and in the divine light, suffer no evil from any of the wicked spirits. And if anything should approach it, it is consumed by the heavenly fire of the Spirit. Or even as a bird, when it flies on high, is free from care, as one fearing nothing, neither fowlers nor wicked beasts; for since it is up above, it mocks them all: so also the soul, having received the wings of the Spirit, and flying into the ^B lofty regions of heaven, being higher than all things, mocks all things.

VII. And indeed the people of Israel according to the flesh, when Moses divided the sea, journeyed below; but these, since they are children of God, walk above upon the sea of the bitterness of the wicked powers. For their body and soul have become a house of God. On that day when Adam fell, God came walking in paradise, and lamented, so to speak, when He saw Adam, and said: “From what good things into what evils have you chosen to fall! From what glory what shame do you wear! How darkened you are now! How deformed! How corrupt! From what light what darkness has covered you!” And when Adam had fallen and died to God, the Creator lamented for him, and the angels, all the powers, the heavens, the earth, and all creatures mourned over his death and his fall; for they saw that he who had been given to them as a king had become a slave to ^C an opposing and wicked power. Therefore, he clothed his own soul with darkness, a bitter and wicked darkness; for he was brought under the rule of the prince of darkness. This was he who was wounded by the robbers, and left half-dead when he was going down from Jerusalem to Jericho.

VIII. For indeed Lazarus also, whom the Lord raised, being full of much stench, so that no one could approach the tomb, was a symbol of Adam, who had taken upon himself much stench in his soul, and was filled with blackness and darkness. But you, when you hear about Adam, and about the wounded man, and about Lazarus, do not let your mind wander as if into the mountains, but dwell within your own soul, because you also have ^D the same wounds, the same stench, and the same darkness.

^A For we are all sons of the same dark lineage, and we all share in the same stench. Therefore, the same suffering that he underwent, we all, being of the seed of Adam, have also undergone; for such a suffering has befallen us, as Isaiah says: *There is no wound, nor bruise, nor festering sore; it is not possible to apply a poultice, nor oil, nor to make bandages.* We have been wounded with such an incurable wound that it is possible for the Lord alone to heal it. For this is why He also came by His own self, because none of the ancients, neither the Law itself, nor the prophets, were able to heal this. But He, having come alone, healed that incurable wound of the soul.

^B IX. Let us, therefore, receive God and the Lord, the true physician, who alone is able, having come, to heal our souls, after He endured great labors for our sake. For He knocks continually at the doors of our hearts, that we may open to Him, and that He, having entered, may rest in our souls; that we may both wash and anoint His feet, and He will make His dwelling with us. For even there the Lord reproaches him who had not washed His feet. And again He says elsewhere: *Behold, I stand at the door, and knock; if anyone hears My voice, and opens the door, I will come in to him.* For this reason He endured suffering many things, delivering His own body to death, and redeeming us from slavery, that He might come to our soul and make a dwelling in it. Therefore, to those who, standing on the left in the judgment, are sent by Him into hell with the devil, the Lord says: *I was a stranger, and you did not take Me in; I was hungry, and you gave Me no food; I was thirsty, and you gave Me no drink.* For His food and drink, clothing, shelter, and rest are in our souls. ^C He always knocks, therefore, wishing to enter into us. Let us, then, receive Him, and bring Him inside us, because He Himself is our food, and life, and drink, and eternal life. And every soul that has not received Him within now and rested—or rather, has been recreated in Him—does not have an inheritance with the saints in the kingdom of heaven, nor can it enter into the heavenly city. But do You Thyself, Lord Jesus Christ, bring us into it, as we glorify Your name with the Father, and the Holy Spirit, unto the ages. Amen.

^D

HOMILY XXXI.

I. He who believes must beseech God that he may be changed in his intention through a change of heart, that it may be turned from bitterness to sweetness; and he must remember how the blind man was healed, and likewise how she who suffered from a flow of blood, by touching the hem of His garment, became a participant in health, how the nature of lions was tamed, and the nature of fire was extinguished; because God is the supremely good; towards whom you ought to gather

your mind and your ^A cogitations, nor conceive in your soul anything other than looking forward to His expectation.

II. Let the soul, therefore, be like one who gathers wandering children, and let it school the cogitations dispersed by sin, and lead them into the house of its body, always awaiting the Lord in fasting and love, for the time when He shall come and truly gather it to Himself. But since the future is uncertain, let it hope all the more, putting its hope securely in the pilot, and let it recall to mind how Rahab, while dwelling among aliens, believed the Israelites and was deemed worthy of their company. ^B Now the Israelites, because of love, had turned aside into Egypt. Just as, therefore, habitation among aliens did not harm Rahab, but faith made her one with the portion of the Israelites, so sin will in no way harm those who in hope and faith await the Redeemer, who, when He arrives, transforms the cogitations of the soul and makes them divine, heavenly, and good; and He teaches the soul the true, undistracted, and unwavering mode of prayer. "Do not fear," He says, "I will go before you, and I will level the mountains, I will break in pieces the gates of bronze, and cut asunder the iron bars." And again: "Take heed to yourself, lest there be a secret word in your heart, an iniquity; do not say in your heart: This nation has become great and powerful."

III. If we are not dissolved by sloth, and do not provide fodder for the disorderly cogitations of wickedness, but with our own will draw the mind ^C and compel our cogitations toward the Lord, the Lord will undoubtedly come to us of His own accord and will truly gather us to Himself. For all complacency and service consists in our cogitations. Therefore, strive to please the Lord, awaiting Him perpetually within, seeking Him in your cogitations, and compelling and forcing your own will and intent to be perpetually strained toward Him. And observe how He comes to you and makes His abode with you. For the more you gather your mind to seek Him, so much the more is He Himself compelled by His own compassion and kindness to come to you and refresh you. For He stands watching your mind, your cogitations, and your thoughts; observing how you seek Him, and whether you do so with your whole soul, ^D and not sluggishly or negligently.

IV. And when He sees your diligence applied to seeking Him, then He is manifested and appears to you, and bestows His help upon you, and grants you victory, delivering you from your enemies. For having first beheld your ardor in seeking Him, and how you have all your hope placed in Him without ceasing, He Himself teaches and grants to you the true mode of prayer and true love, which is He Himself, becoming all things to you: paradise, the tree of life, a pearl, a crown, an architect, a husbandman, suffering, impa

^Atient, human, God, wine, living water, sheep, bridegroom, warrior, armor—Christ is all in all. And just as an infant does not know how to care for or adorn itself, but only turns its eyes toward its mother, weeping until she, moved with compassion, takes it up; so too do faithful souls always set their hope on the Lord alone, attributing all righteousness to Him. For just as the branch withers without the vine, so too does he who wishes to be justified without Christ. And just as he is a robber and a thief who does not enter through the door, but climbs up another way; so is he who, without the Justifier, justifies himself.

V. Let us therefore take this body of ours, and build an altar, and place upon it all our thoughts, and beseech the Lord that He may send from heaven the invisible and great fire, and that it may consume the altar and all that is upon it. And let all the priests of Baal fall, which are the opposing powers; and then we shall behold the spiritual ^B rain, like the footprint of a man, coming into the soul, so that the promise of God may be fulfilled in us, as it is written in the prophet: "I will raise up, and I will rebuild the tabernacle of David which has fallen, and I will rebuild its ruined parts." Thus the Lord, in His own goodness, shall shine upon the soul dwelling in night and darkness, in the drunkenness of ignorance, so that it may thereafter return to sobriety, walk without stumbling, and perform the works of the day and of life. For there the soul is nourished where it also eats—whether from this world or from the Spirit of God—and there God is nourished, and lives, and rests, and acts.

VI. Furthermore, anyone, if he wishes, can test himself to know whence he is nourished, where he lives, and in whose company he dwells, so that, having understood in this way and obtained the accurate faculty of discernment, he may abandon himself ^C fully, with his whole impulse, to that which is good. Moreover, while praying and supplicating, pay attention to yourself, observing whence your thoughts and actions come—from God or from the adversary? And who provides food for the heart: the Lord, or the rulers of this world? And when you have tested and recognized this, O soul, seek from the Lord with labor and desire the heavenly food, and the increase and work of Christ, according to that which is said: "For our citizenship is in heaven" (Phil. iii, 20); not, however, in type and figure, as some imagine. For behold, the mind and understanding of those who have only the appearance of piety are like the world. Behold the commotion and fluctuation of their will, the unstable ^D soul, the cowardice and the fear, according to that which is said: "You shall be in anguish and trembling upon the earth" (Deut. xxviii, 66), on account of the unbelief and confusion of their unstable thoughts, for as long as they are tossed about like all other men. For such as these differ from the world only in appearance, not in the disposition of their souls; and while they accomplish the corporeal works of the outer man, they are dragged by the heart into the world and by earthly bonds and cares

not having obtained heavenly peace in their hearts, as the Apostle says: ^A *Let the peace of God rule in your hearts* (Col. 15, 3), which reigns and renews the souls of the faithful in the love of God and all fraternity. Glory and adoration to the Father, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XXXII

The glory of Christians lies hidden now in their souls, which will emerge at the time of the resurrection and will illuminate their bodies according to the measure of their piety.

I. The languages of this world are various; for every people has its own language. But Christians even now learn one language, and all are instructed under one wisdom of God, a wisdom certainly divine, not of this world, nor of the age that is passing away. And although Christians walk about in these created things, yet they encounter new heavenly divisions, into glory and into mysteries, taking the occasion from visible things. There are kinds of tame animals, such as the horse and the ox; each of them has a proper body and a proper voice. The same is true with wild beasts; the lion has a proper body and a proper voice, and the deer likewise; and in reptiles there is no small difference, and in birds there are manifold bodies; another body and voice has the eagle, and another body and voice has the swift-winged one ^B. The same things also exist in the sea; many bodies unlike one another, and in the earth there are many seeds, but each seed has its own fruit. And there are many trees; but there are trees that are larger, and there are trees that are smaller. The fruits of autumn themselves also have a great difference between them; for each of them has a peculiar taste. And there are herbs, and among them many differences; some leading to health, others mere-ly to fragrance. But each of the trees brings forth from within the garments ^C that we see, the leaves, and the flowers, and the fruits; likewise also seeds from within bring forth garments that are seen; and the lilies themselves bring forth from within garments, and adorn the earth.

II. So too, as many Christians as have been deemed worthy henceforth to possess the heavenly garment have that same garment dwelling in their souls. And since it is pre-ordained by God that this creation be dissolved, and that heaven and earth pass away, the heavenly garment now covering and illuminating the soul, which they possess in their heart, that same garment will also clothe the naked bodies, which will rise from the sepulchres, on that day ^D when the bodies are raised; namely, it will clothe them with glory; which gift and garment invisible and heavenly Christians obtain from now on. But just as sheep or camels, finding hay, greedily and quickly hasten to the fodder, and

close up nourishment for themselves; but in the time of hunger, they bring that very same food back up from the stomach and ruminate, and have as nourishment that which they had previously stored: so also those who now have seized the kingdom of heaven, and have tasted of the heavenly food, living in the Spirit, in the time of the resurrection have that very same thing covering and warming all their members.

^B III. Just as, therefore, we have spoken of the difference among seeds, that many are sown in one earth, and it gives forth diverse fruits, unlike one another—likewise also concerning trees, that some of them are greater, and others smaller, yet one earth holds the roots of all: so also the heavenly Church, while it is one, is innumerable, and each one is peculiarly adorned by the glory of the Spirit. For just as birds bring forth from their body the garment of wings, yet the difference among them is not small—for some fly closer to the earth, but others fly in the air—or just as heaven is one, and contains many stars within itself, some more brilliant, others greater, others smaller, yet all are fixed in heaven: so also the saints are rooted in a diverse manner in one divine heaven, and in the invisible earth. Likewise, the thoughts that come to the descendents of Adam are diverse; but the Spirit, coming into the heart, produces one thought and one heart: for those who are below and those who are above are governed by one Spirit.

^C IV. And what do the cloven-footed animals mean? Because they move quickly along the way with their two hooves, they are set as a figure of those who walk rightly in the law. But just as the shadow of a body is of the body itself, yet it cannot fulfill the office of the flesh—for a shadow cannot bind up wounds, nor provide food, nor speak; yet it emanates from the body itself, and going before, it declares the presence of the body: in the same way, the old law is a shadow of the new testament. 16 But the shadow foreshadows the truth, yet it did not possess the ministry of the Spirit. For Moses, clothed in flesh, could not penetrate to the heart and take away the filthy garments of darkness; but only spirit from spirit, and fire from fire, dissolves the power of perverse darkness. Circumcision, therefore, which was in the law, signifies the approaching true circumcision of the heart, and the baptism of the law is a shadow of the true things. For there it washed the body; but here the baptism of fire and Spirit cleanses and washes the mind defiled by mud.

V. There the priest, surrounded by infirmity, entered into the holy places, offering a victim for himself and for the people; but here the true high priest, Christ, once entered into the non-manufactured tabernacle and the heavenly altar, ready to cleanse those who ask of him, and [to cleanse] their defiled conscience. He says

For I am with you always, even unto the end of the age. The high priest had ^A on his breast two precious stones, and they contained the names of the twelve patriarchs. What happened there is a figure; for thus also the Lord, having clothed himself with the twelve apostles, sent them out as evangelists and heralds to the whole world. You see how the shadow, approaching, points to the truth. And in the same way that the shadow has no ministry, nor does it heal pains; so too the old Law was not able to heal the wounds and pains of the soul; for indeed it did not possess life.

VI. For two persons joined together bring about a perfect thing, such as the two testaments. Man was made according to the image and likeness of God; he has two eyes, two eyebrows, two hands, two feet, and if it happens that he is one-eyed, or one-handed, or one-footed, he is as it were ^B defective. Or as a bird, if it has one wing, cannot fly with that one alone; so also the nature of humanity, if it remains naked in itself, and does not receive the intermixture and communion of the heavenly nature, accomplishes nothing worthy of praise; but remains naked, and blameworthy in its nature, and in much filth. For the soul itself has been called the temple of God and an abode, and the bride of the King; for He says: "I will dwell in them, and walk among them." Thus it pleased God that, descending from the holy heavens, He should take up your rational nature, namely the flesh from the earth, and mix it with His divine Spirit, so that you also, being earthy, might receive the heavenly soul. And when your soul has communicated with the Spirit, and the heavenly soul has entered into your soul, then you are a perfect man in God, and an heir, and a son.

VII. But just as the magnitude of God, and His incomprehensibility, neither the ages above nor those below can contain; so likewise, on the other hand, the subtlety of God, and how He is made small with the small and lowly, neither the heavenly worlds nor the earthly can grasp. For just as His magnitude is incomprehensible, so too is His subtlety; and it happens that, if by dispensation you are subjected to afflictions, and passions, and marks, and what you consider to be adversity, these things happen for the sake of your soul. ^C If you wish to be in the world and to grow rich, every misfortune meets you; you begin to reason with yourself: "Since my affairs have not succeeded in the world, I will depart and renounce it, and serve God." Then, coming here, you hear the commandment which says: "Sell your possessions, hate ^D carnal society, serve God." Then you begin to show yourself grateful for the adverse fortune by which you were overwhelmed in the world, saying: "Because of that very occasion, I have been found obedient to the commandment of Christ." But if in part, regarding external things, you have changed your mind, and have withdrawn from the world and from carnal commerce, thus also it is necessary for you to be changed regarding your mind, from carnal wisdom to heavenly wisdom. Then, in the very act of hearing, you begin to discern, and you no longer have rest, or only

care and labor, so that you may obtain what you have heard.

[VIII] When you think that you have perfected all things, in that you have renounced the world, the Lord enters into discourse with you: "What do you boast of? Did I not create your body and your soul? What have you done?" The soul begins, by confessing, to entreat the Lord and to say, namely: "All things are Yours; the house in which I dwell is Yours; my garments are Yours; by You I am nourished, and by You I am guided toward every benefit." Then the Lord begins to say to these things: "I give thanks to you; your possessions are yours; your good will is yours; and because of your love for Me, since you have fled to Me, I yield. Moreover, I will give to you things that you have not possessed until now, nor do men who are upon the earth possess them. Take Me, your Lord, with your soul, so that you may be with Me forever in gladness and exultation."

[IX] For just as a woman betrothed to a man offers all her goods and her whole dowry out of the highest love, and casts them into the hands of the man, and says this: "I have nothing that is my own; my goods are yours; the dowry, too, is yours; and my soul and my body are yours," so also the temperate soul is a virgin of the Lord, participating in His Holy Spirit. But it behooves you, even as He Himself, when He had come upon the earth, suffered and was crucified, to suffer along with Him. For when you have withdrawn from the world and have begun to seek God and to discern, it remains that you join battle with your own nature, with, indeed, ancient habits and the custom innate to you. And in the course of contending with custom, you find thoughts resisting you and fighting against your mind; which thoughts drag you and render you occupied with the things whence you departed, [while your] eyes are cast down. ^C Thereafter you begin to join battle and war, moving thoughts against thoughts, mind against mind, soul against soul, Spirit against Spirit; but there the eternal soul is also present.

[X] For a certain hidden and subtle faculty of darkness lies in wait, sitting in the heart. The Lord also is near your soul and body, watching your battle, and He infuses into you secret heavenly thoughts, and begins ^D to refresh you secretly. But He leaves you for a time to be instructed, and in those very afflictions grace directs you. When you have attained from the battle to rest, it delivers itself to be known to you, and shows you that it allowed [these things] for your benefit, so that you might be exercised. Just as if there were a son of some wealthy man who has a tutor, [the tutor] beats him with straps for so long; and the chastisement, the wounds, and the blows seem troublesome to him until he grows into a man; then, indeed, he begins to show himself grateful to the tutor: so also does grace chastise with dispensation, until you grow into a perfect man.

[XI] The farmer casts the seed in every direction, and he who plants a vineyard desires that the whole of it should bear fruit.

^A And if he does not find fruit, he follows it up with the sickle. Thus, also, does the Lord desire His word to be sown in the hearts of men. But just as a farmer is grieved at a desert field, so too the Lord is grieved at a hollow heart that does not produce fruit. Just as the winds blow everywhere into the whole of creation, and just as the sun illuminates the entire world, so the Deity is everywhere and is found everywhere. If you seek Him in the heavens, He is found there in the thoughts of the angels; if you seek Him on the earth, here, too, He is found in the hearts of men. Yet from among the many, few Christians are found who are pleasing to Him. Glory and majesty be to the Father, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XXXIII

We ought to pray to God unceasingly and attentively.

I. We ought not to pray according to bodily habit, nor by the habit of shouting, nor by the custom of silence, nor by the bending of knees; but with a sober mind, ^B attentive and waiting for God to arrive, that He might visit the soul through all its outlets, and through its paths and senses. And thus, when it is necessary to be silent, and when it is necessary to cry out, and to pray with shouting, the mind must simply be firmly fixed upon God. For just as the body, when it is working at something, is entirely occupied and absorbed in the work, and all its members assist one another, so too let the soul be entirely and wholly consecrated to request and love for the Lord, not wandering and carried about by thoughts, but having all its hope and expectation set upon Christ.

II. And in this way He Himself will shine forth, teaching a true request, giving a pure, spiritual prayer, worthy of God, and the worship in spirit and in truth. For just as one who has chosen the skill of commerce does not have merely one way of thinking toward profit, but strives from every side ^C to increase and multiply the profit, passing from one plan to another, and from there running toward another resource, and always leaping from that which profits nothing toward that which is more gainful: so too let us diversely and skillfully prepare our soul, so that we may gain the true and great profit, God Himself, who teaches us to pray in truth. For in this way the Lord finds rest in the good intention of the soul, making it a throne of glory, sitting upon it and resting in it. For so did we hear from Ezechiel the prophet concerning the spiritual living creatures subjugated to the Lord’s chariot; for he brings them before us as full of eyes, even as the soul is that bears God, or rather, that is borne by God; for it becomes all eye.

III. And in the same way as a house containing its master ^D abounds in every decoration, beauty, and...

splendor, so also the soul that has its Master within itself and remaining in it, is filled with every beauty and splendor; for it has the Lord dwelling within with His spiritual treasures, and He is its charioteer. Woe to the house whose master is away, and whose lord is not present, because it is desolate, ruined, and full of every impurity and disorder. There, according to the prophet, sirens and demons ^A dwell. For in a deserted house, cats, dogs, and every kind of impurity lurk. Woe to the soul that does not rise from its heavy fall, and has within it those who persuade it and compel it to entertain enmity toward its own Bridegroom, and who desire to corrupt its inner senses away from Christ.

IV. When the Lord sees that it is gathering itself together ^B as much as in its power, always seeking the Lord night and day, and crying out to Him, as He commanded to pray without ceasing in everything, He will avenge it, as He promised, having cleansed it from the malice within it, and He Himself will present it as a blameless and spotless bride to Himself. But if you believe that these things are true, as they indeed are, take heed to yourself, whether your soul has found the light that guides it, and the true food and drink, which is the Lord. But if you have not acquired them, seek night and day that you may obtain them. If, therefore, you look upon the sun, seek the true Sun; for you are blind. If you gaze upon light, look into your soul, whether you have found the true and good light. For all things that are visible to the sight are shadows of the true things that pertain to the soul. For there is, besides the visible man, another inner man; and eyes, which Satan has blinded, and ears, which he has made deaf. Therefore Jesus comes, that He may restore health to this inner man. To whom be glory and power with the Father and the Holy Spirit unto the ages. Amen.

HOMILY XXXIV. On the glory of Christians which their bodies will attain in the resurrection, and with which they will be illuminated together with the soul.

I. Just as the bodily eyes clearly see all things, so also to the souls of the saints are the beauties of the Godhead manifest ^D and visible, with which Christians are mingled and have their understanding. But that glory is hidden from the bodily eyes; yet it is clearly revealed to the soul that believes, which the Lord, once dead, awakens from sin, just as He raises the dead bodies, preparing for it a new heaven and a new earth, and a Sun of righteousness, bestowing upon it all things from His own Godhead. He is the true world, and the living earth, and the fruitful vine, and the bread of life, and the living water, as it is written: I believe to see the good things of the Lord in the land of the living. And again: The Sun of righteousness shall arise to those who fear the Lord, and healing in His wings. And the Lord also says: I am the true vine. And further

^A I am the bread of life. And again: He who drinks of the water that I shall give him, it shall become in him a fountain of water springing up into everlasting life.

II. For the entire advent of the Lord has happened for the sake of man, who lay dead in the tomb of darkness, of sin, of the unclean spirit, and of wicked powers, so that in this present age He might raise up and vivify man, and cleanse him from all blackness, and illuminate him with His own light, and clothe him in His own heavenly garments of divinity. But in the resurrection of the bodies, whose souls have already risen and been glorified, then the bodies also shall be glorified together and illuminated by the soul ^B that has from now been illuminated and glorified; for the Lord Himself is their house and tabernacle and city. They have been clothed with the celestial, non-manufactured dwelling as a glory of divine light, having become as children of light; they shall not look upon one another with an evil eye, for wickedness has been removed. There is not there male and female, bond and free; for all are changed into a divine nature, having become kind, and gods, and children of God. There, without shame, brother shall then speak peace to sister, for all are one in Christ, and all rest in one light. One shall look upon another, and in that looking, they shall immediately shine again in truth, in the true contemplation of the arcane light.

III. ^C Thus, through many figures and through many and various divine glories, they gaze upon one another, and each is struck with astonishment and exults with ineffable exultation, contemplating the glory of the other. Do you see how the glories of God are ineffable and incomprehensible, being of arcane light and eternal mysteries and innumerable good things? For just as in visible things it is impossible for anyone to grasp by number the plants of the earth, or the seeds, or the various flowers, and it is impossible for anyone to measure or to know all the wealth of the earth; or as it is impossible for any man to grasp the animals in the sea, or their number, or their kinds, or their difference, or the measure of its water, or the measure of its place; ^D or as it is impossible to know the number of the birds flying through the air, or their kinds, or their variety; or as it is impossible to grasp the magnitude of the heavens, or the positions of the stars, or their course: so also it is impossible to speak or to declare the wealth of the Christians, which is immeasurable, infinite, and incomprehensible. For if these created things are so infinite and incomprehensible to men, how much more so is He who founded and created them! One ought, therefore, to exult and rejoice all the more that such wealth and inheritance has been prepared for the Christians, so that no one can speak or declare it. But with all diligence and humility of mind, one must approach the contest of the Christians, and...

attain those riches. For the inheritance and portion of the Christians is God himself. The Lord, he says, is the portion of my inheritance and of my cup. Glory to him who gives himself and mingles his own holy nature with the souls of Christians, unto the ages. Amen.

HOMILY XXXV. Concerning the ancient and the new Sabbath.

^B I. In the shadow of the law given through Moses, God commanded everyone to rest on the Sabbath and to do nothing. But this was a figure and a shadow of the true Sabbath, which is given to the soul by the Lord. For the soul that is deemed worthy to be delivered from obscene and filthy thoughts celebrates the true Sabbath and rests in true rest, being idle and set free from all dark works. For there, in the celebration of the typical Sabbath, even if their bodies were resting, yet their souls were bound fast to wickedness and vices. But this true Sabbath is a true rest for a soul that turns away and is purged from the thoughts of Satan, and rests in the perpetual quiet and joy of the Lord.

II. For just as at that time He commanded that even the brute animals themselves should rest on the Sabbath, that the ox might not be drawn under the yoke of necessity, that the ass might not have burdens imposed upon it (for the animals themselves also rested from hard labors); so too when the Lord had come and bestowed the true and eternal Sabbath, He refreshed the soul ^C that was burdened and laden with the loads of iniquity, of unclean thoughts, and working the works of unrighteousness by necessity, as if enslaved under harsh masters; and He relieved it from the unbearable loads, the various and obscene thoughts, and, having lifted the heavy yoke of the works of unrighteousness, He refreshed it while it was laboring under impure thoughts.

III. For the Lord calls man to restoration, saying: Come unto me, all you who labor and are heavy laden, and I will refresh you. Therefore, whatever souls believe and draw near, He refreshes them from these heavy, troublesome, and unclean thoughts; and they rest from all iniquity, celebrating a true, delightful, and holy Sabbath; and they keep a feast of the Spirit, of joy and ^D of ineffable exultation. And they perform a pure service, pleasing to God, from a pure heart: this is the true and holy Sabbath. Let us therefore also beseech God that we may enter into this rest, that we may be at peace from shameful, malicious, and vain thoughts, so that in this way we may be able to render service to God from a pure heart and celebrate the feast of the Holy Spirit. Blessed, then, is he who has entered into that rest. Glory to the Father, who has so willed it, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XXXVI.

^B II. Or just as in a city there are multitudes of men, and some are small children, while others are men or youths; yet all drink water from one fountain, eat of one bread, and breathe one air. Or just as there are lamps, and one has two wicks, another seven; but where there is an abundance of light, it illuminates differently: so, whoever is in fire and light cannot be in darkness, but there is much difference among them. Just as if some father has two sons, one a child and the other a youth, and sends the one into cities and lands, but always guards the little one, because he can do nothing. Glory to God. Amen.

HOMILY XXXVII.

^A does the Word of God visit each one; in whatever measure one prevails, in that same measure is he prevailed upon; and in whatever measure one guards, in that same measure is he guarded.

II. Therefore the entire choir of holy prophets, apostles, and martyrs guarded the Word in their hearts, ^B anxious for nothing else, but despising earthly things, they remained in the commandment of the Holy Spirit and preferred what is God-loving and good within the Spirit to all else, not in word alone or naked knowledge, but in word and deed and in the very reality of things: choosing poverty instead of wealth, contempt instead of the glory of honors, misery instead of luxury; hence also love instead of anger. For hating the pleasant things of this life, they loved those who took these things away from them all the more, as those who helped them toward their goal, refraining from judging good and evil. For they neither rejected the good nor accused the wicked, considering them all as agents of the Lord’s administration. Therefore, they had a well-disposed affection toward everyone. For when they heard the Lord saying, "Forgive, and it will be forgiven to you," they then considered those who wronged them as benefactors, having from them an opportunity for forgiveness. But when, on the other hand, they heard, "Just as you want men to do to you, you also do to them," then they loved the good also in their conscience. For, abandoning their own righteousness and seeking the righteousness of God, they consequently found also the love naturally hidden within it. ^C

III. For the Lord, having given many commandments concerning love, ordered them to seek the righteousness of God; for He knows this to be the mother of love. For it is not permitted to be saved except through one’s neighbor, as He commanded: "Forgive, and it will be forgiven to you." This is the spiritual law, which is written in faithful hearts, the fulfillment, indeed, of the prior law. "For I have not come," He says, "to destroy the law, but to fulfill it." Learn, then, in what way it is fulfilled. The prior law, having taken the occasion of blessing from the one who had sinned, judged more severely the one who was wronged. "In what you judge another," He says, "you condemn yourself; but in that he forgives, it will be forgiven to him." For thus the law says: "In between judgment, judgment; and in between forgiveness, forgiveness." ^D

IV. The fulfillment of the law, therefore, is forgiveness. We have spoken of the prior law, not that God set forth two laws for men, but one spiritual law by nature; yet regarding vengeance, while bringing upon each one a just retribution, to him who forgives, He forgives, and He emulates the emulator. For He says: "With the elect you will be elect, and with the perverse you will act perversely." Therefore, those who fulfill it spiritually, and who are partakers of grace in proportion, love not only their benefactors, but even those who reproach and persecute them, awaiting spiritual love as their reward.

^A I say of the good, not that they have pardoned injuries, but that they have even benefited the souls of those who committed them. For in this way they offered them to God, just as if by their means they had attained beatitude, as it is written: “Blessed are you when they shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake.” 40

V. By the spiritual law, they were taught to think in this way; for while they endure patiently and preserve mental meekness, the Lord, observing the patience of a heart oppressed by ^B war, and seeing that charity does not falter, has broken down the partition of the wall, 41 and they have cast off profound enmity, so that they no longer possess charity by force, but with assistance. For from that moment the Lord restrains the whirling sword 42 that stirs up thoughts, and they enter into the interior of the veil, whither the Lord, as our forerunner, has entered for us. And delighting in the fruits of the Spirit, and having beheld the things to come with steadiness of heart, they no longer, according to the Apostle, say that they see through a glass, and in a dark saying, 43 but rather: “Eye hath not seen, nor ear heard, neither have they entered into the heart of man, the things which God hath prepared for them that love Him.” 44 But I will ask this marvelous question.

VI. Interrogation. If they have not entered into the heart of man, how do you yourselves know them, especially since you confess in the Acts: “We are men subject to the same passions as you”? 45

Response. But hear what Paul answers to this: “But to us God hath revealed them by His Spirit; for the Spirit searcheth all things, yea, the deep things of God.” 46 But lest anyone say that the Spirit was given to them as Apostles, but that for us it is naturally impossible to grasp this, he elsewhere, praying, says: “That God may grant you, according to the riches of His glory, to be strengthened with might by His Spirit unto the inner man, that Christ may dwell in your hearts by faith.” 47 And again: “Now the Lord is the Spirit; and where the Spirit of the Lord is, there is liberty.” 48 And again: “If any man have not the Spirit of Christ, he is none of His.” 49

VII. Let us therefore also beseech that we may, in the certitude of faith and sense, partake of the Holy Spirit and enter ^D from whence we have departed; and that for the future the soul-slaying serpent, the proud and vain counselor, the spirit of solicitude and drunkenness, may be turned away from us; so that, steadfastly believing, we may keep the commandments of the Lord, and grow in Him unto a perfect man, unto the measure of age, 50 so that we may no longer be dominated by the deception of this world, but be in the certitude of the Spirit, and not doubt: because God’s grace benevolently receives even sinners who repent. For that which is given by grace is no longer by…

grace, but we who have believed in the omnipotent God, let us approach Him with a simple and care-free heart, He who through faith bestows the participation of the Spirit, not through the assimilation of the works of faith: for it says, “Received ye the Spirit by the works of the law, or by the hearing of faith?” [VIII.] Interrogation. You said that all things are stored up spiritually in the soul. What then is: “I had rather speak five words in the church with my understanding”?

Responsio. The Church is understood in two persons: in the congregation of the believers, and in the concrete unity of the soul. If, therefore, it is understood spiritually within a man, the Church is his entire composition. But the five words are the virtues, by which this is comprised, which build up the whole man, divided in various ways. For just as he who speaks in the Lord, through five words, embraces all wisdom; so he who follows the Lord through the five virtues builds up piety to the highest degree. For these being five, they contain all the rest, the first being prayer. Furthermore, continence, mercy, poverty, and long-suffering—these are fulfilled by desire and will; and they are the words of the soul, which are brought forth by the Lord and heard in the heart. For the Lord works, and then the Spirit speaks in the intellect: and as much as the heart desires, so much does it also openly perform.

[IX.] Moreover, those virtues, in as much as they comprise all things, are to that same degree generative of one another. For if the first is removed, all are removed. Likewise through the second, those which follow: and so on. For how will anyone pray unless spurred by the Spirit? And Scripture bears witness to me, which says: “No man can say that Jesus is the Lord, but by the Holy Ghost.” Furthermore, how will he who is continent remain so without the help of prayer? And he who is not continent in all things, how will he have mercy on one who is hungry or has suffered injury? But he who is not led by mercy, he does not take up poverty by a spontaneous movement. Again, anger is the foster-child and nurse of the desire for money; whether one has money or does not have it. But the virtuous soul is thus built up in the Church, not because it has worked, but because it has desired. For it is not one's own work that saves a man, but He who grants the faculty for working. If, therefore, anyone bears the marks of the Lord, let him not think it is anything of his own, even if he has done anything, or even if he has devoted himself to producing the work with the highest love and effort of soul. Do not, therefore, think that you have anticipated the Lord in virtue, according to Him who says: “It is God which worketh in you both to will and to do of his good pleasure.”

[X.] Interrogation. What, therefore, does Scripture command man to do?

Responsio. We have said before that man has from nature a readiness of soul, which God also seeks.

^A He commands, therefore, that he should first know, and having known, love, and with his will strive after it. But the exercising of the mind, or the enduring of the labor, or the perfecting of the work, the grace of the Lord bestows upon him who wills and believes. Therefore, the will of man is like an innate faculty. But if the will is absent, not even God himself does anything, although He has the power, because of the freedom of the will. Consequently, the completion of the work of the Spirit lies in the will of man. Again, if we give our whole will, He credits the whole work to us; God is wonderful in all things, and altogether incomprehensible. We humans, however, attempt to explain some small portion of His wonders, leaning upon Scripture, or rather, being instructed by it. For who, it says, has known the mind of the Lord? ^B But He himself says: How often would I have gathered your children, and you would not? So that from this we may believe that He himself gathers us; but He requires from us only the will. And what is the manifestation of the will, if not spontaneous labor?

[XI] For just as iron, while cutting, felling, plowing, and planting, gives forth some result so far as it is impelled, yet there is another who moves and wields the iron, and when it has become worn, inflames and renews it; so also with man, although he is pressed and labors, working what is good, the Lord nevertheless works secretly in him. And while he is worn out and broken by labor, He consoles and recreates the heart, just as the prophet also says: ^C Will the axe boast itself without him who hews with it? or shall the saw be lifted up without him who draws it? In the same way it also happens in consenting to evil: when man obeys and shows himself ready, then also Satan impels and goads him, like a robber with a sword. We have likened the heart to iron because of its insensibility to things and its great hardness. Yet it was not fitting for us to be ignorant of Him who governs us, like iron that lacks sense (since we do not quickly turn aside from the word of the cultivator to the thought of malice); but rather we ought, like the ox and the ass, to know Him who impels and directs according to the agitation of the mind. For He says: The ox knows its owner, and the ass its master’s crib; but Israel has not known me. ^D Let us pray, therefore, that we may obtain the knowledge of God, and be instructed in the spiritual law for the service of His holy commandments, glorifying the Father, and the Son, and the Holy Spirit, unto the ages. Amen.

HOMILY XXXVIII.

I. Many who appear righteous are thought to be Christians, but it is the task of craftsmen and those who are experienced to test whether such persons truly possess the seal and the image of the King. Lest perhaps the works of the craftsmen are counterfeit, and the craftsmen admire and blame...

^A them. But if there be no skilled craftsmen, they cannot prove the deceitful builders, since they themselves also bear the appearance of those who lead a solitary life, or of Christians. For indeed,, false apostles used to suffer for Christ, and they themselves proclaimed the kingdom of heaven. For this reason the Apostle says: *In perils more abundantly, in afflictions above measure, in prisons more frequently*, wishing to show that he suffered more than they.

II. Gold is found easily; but pearls and precious stones, suitable for a royal diadem, are found more rarely; for often you may find some among them who are less suited; so too among Christians who are being built up into the crown of Christ, so that those souls may become companions of the saints. Glory be to Him who to such an extent loved this soul, and for it suffered, and raised it from the dead. And just as a veil was placed upon the face of Moses, because the people could not look upon his countenance; so too now a veil is cast upon your heart, that you might not behold the glory of God. But when that shall be taken away, then He appears and manifests Himself to Christians, and to those who love Him, and who seek Him in truth, as He says: *I will manifest myself to him, and will make my abode with him*.

III. Let us therefore strive ^C to approach the truthful Christ, so that we may obtain the promise and the new testament, which the Lord renewed through the cross and death, having broken the gates of hell and of sin; and having led out the faithful souls, He gave them the Paraclete within, and brought them back into His kingdom. Let us therefore reign with Him also in Jerusalem, His city, in the heavenly Church, in the choir of the holy angels. But those brothers who have been exercised and tested for a long time, these are able to offer aid to the uninitiated and to sympathize.

IV. For some, having fortified ^D themselves and being greatly moved by the grace of God, found their members so sanctified that they reckoned that desire could not happen in Christianity; but that they possessed a sober and chaste mind; and that as for the rest, the inner man hung upon divine and heavenly things: so that they altogether reckoned that such a one had already reached the perfect degree, who, when he thought he had already arrived at a tranquil harbor, waves arose against him, so that he was again found to be in the midst of the deep, and was carried away to where the sea, heaven, and death are at hand: so completely had sin, once it entered, produced every evil desire. But again, such men, once deemed worthy of some grace, and, if I may so say, sprinkled with certain droplets from the lowest deep of the sea, find this very same wondrous operation happening hour by hour and day by day, so that he who experiences it is amazed and astonished at the unexpected, strange, and divine operation, noting in what manner he had been deceived.

^A Furthermore, grace illuminates, directs, renders peaceful, and makes [the soul] good, which grace is divine throughout and celestial; so that by comparison with it, kings and potentates, the wise and those invested with dignity, are regarded as most insignificant and base. Yet after a space of time or an hour, things change, so that in truth such a person considers himself more sinful than all men; and at another hour, he sees himself as a king, great and extraordinary, or a powerful friend of the king; at another hour again, he sees himself weak and poor. Therefore, the mind falls into perplexity, at why it is thus, and again thus? [It is] because Satan, being a hater of good, suggests evil things to those who are accomplishing virtue, and struggles to turn them back; for this is his work. ^B V. But do not you submit to him, but work the righteousness that is performed in the inner man, in whom the altar of Christ stands together with the unsullied sanctuary, so that the testimony of your conscience may boast in the cross of Christ, who has purified your conscience from dead works, that you may serve God with your spirit, that you may know what you worship, according to him who says: *We worship what we know.* Confide in God who directs you; let your soul have fellowship with God, just as a bride has companionship with her spouse. *For this mystery is great,* he says, *but I speak concerning Christ* and the immaculate soul. To whom be glory forever. Amen.

HOMILY XXXIX

For what purpose was the divine Scripture given to us by God?

^C I. Just as a king who has written letters to those to whom he wishes to grant codicils and personal gifts, signifies to all: "Contend to come to me quickly, so that you may receive royal gifts from me," and if they do not go and receive them, they are benefited nothing, [even if they have] read the letters, but rather are they liable to the penalty of death for not having wished to go and receive the honor from the hand of the king; so also has the King, God, sent the divine Scriptures as letters to men, signifying through them that, by entreating God and believing, they should ask and receive the celestial gift from the substance of His divinity. ^D For it is written: *That we might become partakers of the divine nature.* But if a man does not approach, and ask, and receive, he is benefited nothing [by having] read the Scriptures, but rather is he even liable to death, because he did not wish to receive from the heavenly King the gift of life, without which it is impossible to obtain the life immortal, which is Christ. To whom be glory forever. Amen.

HOMILY XL

That all virtues, and all evils, are bound together with one another, and just as a chain, one is suspended from another.

I. Regarding outward asceticism, and what is the...

then, beloved: that all the virtues are bound together with one another. For just as a certain spiritual chain, one is suspended from another: prayer from love, love from joy, joy from gentleness, gentleness from humility, humility from obedience, obedience from hope, hope from faith, faith from hearing, hearing from simplicity. Just as also on the opposite side the evils are bound together from one another: hatred from anger, anger from pride, pride from vainglory, vainglory from infidelity, infidelity from hardness of heart, hardness of heart from negligence, negligence from sloth, sloth from acedia, acedia from impatience, impatience from ^B pleasure; and the remaining members of vice are dependent upon one another. So also on the side of good, the virtues are suspended and dependent upon one another.

II.

Concerning the excellence of prayer

III.

Interrogation regarding those who fulfill the commandments, but do not seek the Spirit

Response. This discussion is subtle. For some say there is one kingdom and one gehenna. But we assert that there are many degrees, differences, and measures, not only in the kingdom itself, but also in gehenna. Therefore, just as there is one soul in all the members, yet it nevertheless exerts its power above in the brain, and moves the feet below; so also the Divinity contains all creatures, both the celestial ones and those that are beneath the abyss, and is everywhere in the creatures, although it is alien to the creatures, in that it is ^D devoid of dimension and comprehension. The Divinity itself, therefore, pays attention to men, and governs all things with reason. And because some pray, not knowing what they seek; while others fast; others stand in ministry; to each according to the measure of his faith, God, being a just judge, renders the reward. For what they do, they perform out of the fear of God: but not all these are sons, or kings, or heirs.

IV.

That there are diverse states of men in the world

^A the Lord pays attention to both these and those, and to those who do good He grants rest and a reward. For there are exceeding measures, and small measures; and in that very light and glory there is a certain difference; and in Gehenna itself and in the punishment are found sorcerers, and thieves, and others who have committed minor offenses. But those who assert that there is one kingdom and one Gehenna, and that there are no degrees, speak incorrectly. For how many worldly men are there now who are intent upon spectacles and other absurd things! And how many are there now who pray and fear God! To these, therefore, and to those, God pays attention; and as a just judge, He prepares rest for some, and punishment for others.

V. ^B Just as men who yoke horses drive chariots and urge them against one another—for each one contends by what means he might cast down and overcome his adversary—so does it happen in the heart of those who are struggling; it is a spectacle of wicked spirits struggling with the soul, while God and the angels watch the contest. Therefore, at every hour, many fresh thoughts are produced by the soul, and likewise by vice within. For the soul has many hidden thoughts which it creates and generates at that very hour. Vice itself also has many thoughts and pursuits, and at the hour it produces new thoughts against the soul. For the mind is the charioteer that yokes the chariot of the soul, holding the reins of the thoughts; and it runs there against the chariot of Satan, where he too has yoked a chariot against the soul.

VI. ^C Interrogatio. If the soul is rest, how do some say that we cannot pray, nor do they persevere in prayer?

Responsio. If that rest abounds, it affords bowels of mercy and other services, such as visiting brothers and ministering the Word. That very nature desires to go forth and see the brothers to speak the Word. For nothing that is cast into fire can remain in its own nature, but it is necessary for it also to become fire. Just as if you cast pebbles into the fire, a little lime is produced; and if you cast someone into the sea, it happens for the most part that, being submerged and carried into the middle of the deep, he is overwhelmed by the waves and escapes from view. But he who enters by degrees desires to ascend again, to sail back and go out to the harbor, that he may see the men who are on earth: so too in spiritual matters, once someone has entered into the depth of grace, he again remembers his companions; furthermore, this very nature desires to approach the brothers, to fulfill charity, and to confirm the Word.

VII. ^D Interrogatio. How can two persons exist in the heart, namely grace and sin?

Responsio. Just as if there be fire outside a bronze vessel, and then you put wood beneath, behold, it is kindled, and that which is within the vessel is cooked, and boils, the

fire burning from without. But if one is careless and does not put on wood, the fire begins to grow lukewarm, and, as it were, to be extinguished: so also the grace, the heavenly fire, is within you. Consequently, if you pray, and give your thoughts to the love of Christ, see how you have put on the wood, and your thoughts become fire, and are dipped into the longing for God. But even if the Spirit withdraws as if becoming external to you, yet It remains within you, and appears from without. If, however, anyone, dissolving through sloth, gives himself up for a little while either to worldly affairs or to wandering of mind, evil comes again, and puts on the soul, and begins to afflict the whole man. The soul then remembers its former rest and begins to be afflicted, and to suffer more continuously. VIII. Again, when the mind has turned towards God, ^B or when that former rest begins to draw near to it, it begins to seek more vehemently: I beseech Thee, it says, O Lord. Little by little the fire is added to it, kindling and refreshing the soul: just as a hook draws a fish up from the depths little by little. For if this were not so, and it did not taste bitterness and death, how could it be able to discern the bitter from the sweet, and death from life, and to show itself grateful to the life-giving Father, and Son, and Holy Spirit, for ever? Amen.

HOMILY XLI

The inner chambers of the soul are very deep, which receives by degrees the increase of grace or of vices.

I. The precious vessel of the soul consists in the greatest depth, as it says somewhere: ^C He himself searches the abyss and the heart. For when a man has turned away from the commandment and has become subject to the sentence of wrath, sin, having taken him captive—and being itself as a certain abyss of bitterness existing in subtlety and depth—entered within and seized the pastures of the soul, down to its lowest receptacles. And we shall compare the soul and sin thus mixed to a huge tree which has many branches and also has its roots fixed in the depths of the earth: so too, sin, having entered and occupied the pastures of the innermost receptacles of the soul, has passed into habit and preoccupation, growing up with each person from infancy and teaching vices.

II. When, therefore, the efficacy of divine grace has overshadowed the soul according to the measure of each one's faith, and it has received help from above, grace still overshadows it only in part. ^D Therefore do not think that anyone has been enlightened in his whole soul; still there is much food of vice within, and the man has need of the greatest labor and fatigue, which cooperates with the grace bestowed upon him. For this reason, the divine grace begins to visit the soul by parts, though it could, in the moment of a single hour, having purified a man, make him perfect. But it does this so that it may test the intention of the man, whether he preserves his love toward God whole and entire, not associating with the evil

in nothing; but delivering itself entirely to grace. And thus the soul, being approved in times and seasons, and grieving grace in nothing, nor treating it with contumely, is helped little by little. And grace itself also finds pasture in the soul, and strikes root even to its deepest parts and thoughts, when the soul has been approved on many occasions and is in harmony with grace, until the whole soul is encompassed by heavenly grace, thenceforth reigning in the vessel itself. ^A

III. But if anyone be not in great humility, he is delivered to Satan, and is stripped of the divine grace that was bestowed upon him, and is tried by many afflictions. And then his true estimation is manifested, that he is naked and wretched. He who is rich in the grace of God ^B ought therefore to live in great humility and contrition of heart, and to consider himself as a pauper who has nothing; for what he has is another’s, and Another gave it to him, and when He wills, He takes it away. He who humbles himself in this way before God and men is able to preserve the grace that has been bestowed upon him, as it says: "He that humbleth himself shall be exalted." And although he may be elect of God, let him be reprobate in his own eyes; and although he be faithful, let him consider himself unworthy. For such souls are pleasing to God, and are vivified in Christ, to whom be glory and power unto the ages. Amen.

HOMILY XLII.

Not outward but inward things promote or harm a person—namely, the Spirit of grace or the spirit of wickedness. ^C

I. Just as if there were a great city, yet it were desert because its walls were broken down, and it were captured by enemies, there is no profit in its greatness; it must, therefore, be sought—beyond its magnitude—that it also have solid walls, lest the enemies enter. So indeed, souls adorned with knowledge and prudence, and with a most sharp mind, are like great cities. But it must be sought whether they are fortified by the power of the Spirit, lest the enemies, rushing in, lay them waste. For the wise men of this world, Aristotle, or Plato, or Socrates, being intelligent in knowledge, were like great cities; but they were laid waste by enemies, because the Spirit of God was not in them. ^D

II. But as many as are simple, yet partakers of grace, are like small cities fortified by the power of the cross. They fall from grace for two reasons, and perish: either because they do not sustain the afflictions that are brought upon them, or because, being seduced by the pleasures of sin, they have yielded. For those who are traveling cannot pass through without temptations. Just as in childbirth the peasant woman and the queen bear the same pains, and likewise the land of the rich and of the poor cannot produce worthy fruits unless it receives the proper rain; so also in the operation of the soul, neither the wise man nor he who is rich in grace attains the kingdom, except through patience, and afflictions, and many labors; for the Christian life ought to be of this sort. Per

^A Just as sweet honey admits nothing bitter, nor does it receive anything poisonous, so such men, whatever happens to them, whether good or evil, act in a kindly manner, as the Lord says: Be kind, as your heavenly Father is kind. For that which harms and defiles a man is within. For from the heart proceed evil thoughts, as the Lord says, because the things that defile a man are internal.

III. Therefore, the spirit of malice is within, creeping and progressing in the soul; it is the impulsive rational faculty, which is the veil of darkness, namely the old man, whom those who flee to the Lord must put off, ^B and put on the heavenly and new man, who is Christ. Nothing, then, of those things which are external can harm a man, unless the spirit of darkness, which lives and works and dwells in the heart, does so. Wherefore, each one must enter into a struggle within his own thoughts, so that Christ may shine in his heart. To whom be glory forever. Amen.

HOMILY XLIII

On the progress of the Christian man, whose whole strength depends upon the heart, as is variously described here.

I. Just as many lanterns and burning lamps are lit from a fire, and all the lamps and lanterns are lit from one nature and shine, ^C so also Christians are lit and shine from one nature, namely the divine fire, the Son of God: and they have burning lamps in their hearts, and they shine in his sight while still dwelling on earth, just as he also does. For he says: Therefore God, your God, has anointed you with the oil of gladness. For this reason he was called Christ, so that by that same oil by which he himself was anointed, we also, being anointed, might become Christs, of the same, so to speak, substance and one body. He says again: Both he who sanctifies and those who are sanctified are all from one.

II. Christians are therefore similar in one respect to lamps that have oil in them, which is the fruits of righteousness, ^D and unless the lamp in them is lit by the divine lamp, they are nothing. The Lord was a burning lamp, on account of the Spirit of the divinity dwelling substantially in him, and inflaming his heart according to human nature. Just as if there were a rotting purse, full of pearls: so also Christians, so far as the external man is concerned, ought to be humble and of low condition, but within, in the inner man, they possess the precious pearl. But some are like whitewashed sepulchers, externally indeed painted and very splendid, but internally full of the bones of the dead, and of much stench, and of unclean spirits; they are dead from God: and are clothed with all filth, squalor, and the darkness of the adversary.

HOMILIES — HOM. XLIII

^A III. The Apostle says, "For as long as a child is a little one, he is under the tutors and curators" of unclean spirits; which spirits do not wish the child to grow up, lest, having become a perfect man, he should begin to seek those things which pertain to the household, and to claim his lordship. A Christian ought at all times to have the memory of God; for it is written, "You shall love the Lord your God with all your heart," so that he may not only love the Lord when he enters the house of prayer, but that he may also have the memory of God, and His love, and His affection, while walking, and talking, and eating. For He says, "Where your mind is, there also is your treasure." For whatever thing a person's heart is bound to, and wherever desire draws him, that is his god. If the heart desires God at all times, He is Lord of his heart. But one who has renounced everything, having become destitute, and without a city, and fasting, this man is still bound to his own self, or to worldly things, or to a house, or to the affection of parents; wherever his heart is bound and his mind has been taken captive, that is his god; and it is found that he has gone out of the world through the wide gate, but has entered and fallen back into the world through a little side-door. Just as twigs thrown into the fire cannot resist the power of the fire, but are immediately consumed; so also demons, wishing to wage war against a man who has been counted worthy of the Spirit, are burned and consumed by the divine power of the fire, provided only that the man always remains attached ^B to the Lord, and has his confidence and hope in Him. And if the demons are strong, like mighty mountains, they are burned by prayer, just as wax is by fire. Yet a great struggle and war lies between for the soul against them. There are rivers of dragons there, and the mouths of lions; there is fire burning into the soul. Just as the one who is perfect in committing evil, being drunk with the spirit of error, given over to homicide or adultery, cannot be sated with malice; so also Christians, baptized in the Holy Spirit, become strangers to vice. But those who have obtained grace and are still mingled with sin, these are under fear, and travel through a fearful place.

^C IV. For just as merchants while sailing, even if they have found a favorable wind and a calm sea, if they have not yet reached the harbor, are always in fear, lest suddenly a contrary wind being stirred up, the sea should be tossed into waves, and the ship should be in danger: so also Christians, even if they have within themselves the favorable wind of the Holy Spirit blowing, nevertheless are still in fear, lest at some time the wind of the contrary power should blow and arise, and stir up some disturbance and waves in their souls. There is need, therefore, of great diligence, that we might reach the harbor of rest, to the perfect world, ^D to eternal life and delight, to the city of the saints, to the heavenly Jerusalem, to the Church of the first-born. If, however,

^A anyone has not passed those measures, he is in great fear, lest in the meantime the evil power might work some fall in him.

V. Just as a woman who has conceived carries her infant within her in darkness, so to speak, and in a thick place; but if it happens that the child comes out at the proper time, it beholds a newer creation, which it had never seen, of heaven, and earth, and sun; and immediately friends and relatives receive it with a joyful face into their arms; but if it happens that the child is pulled apart inside through some disorder, it is necessary for the doctors appointed for this to use a knife; and then the child is found to be moving from death to death, and from darkness to darkness: so also understand this in spiritual matters. ^B Whoever has received the seed of divinity, they possess it invisibly, and because of the indwelling sin, they hide it in dark and terrifying places. If, therefore, they secure themselves and preserve the seed, they produce it into the light at the proper time, and at last, at the dissolution of the body, the angels and all the heavenly choirs receive them with joyful faces. If, however, anyone who has taken up the arms of Christ to wage war bravely becomes sluggish, such a person is immediately delivered to the enemies, and at the dissolution of the body he proceeds from the darkness that now encompasses him into another, more grievous darkness and perdition.

VI. Just as if there were a garden planted with fruit-bearing trees and other fragrant plants, and altogether well-cultivated and adorned, and guarded also by a wall, with a small rampart protecting it; and it happens that a rapid river flows past there, and even if it casts but a little water against the wall, it corrupts the foundation, and having gained an inlet, it gradually dissolves the foundation, and having entered, it crashes through and roots up all the plants, and destroys the entire cultivation, and renders it barren: so also it is with the heart of man. ^C It possesses honest thoughts; but the rivers of vices are always approaching the heart, wanting to cast it down and draw it to their own side. Therefore, if the mind becomes a little light and falls into impure thoughts, behold, the spirits of error have received nourishment, and having entered, they have overturned its ornaments, and having extinguished the good thoughts, they have devastated the soul.

VII. Just as the eye is the smallest of all the members, and the pupil itself, which is tiny, is a vast vessel; for it beholds in one moment heaven, stars, sun, moon, cities, and other creatures; and in the same way, things that are seen are shaped and depicted in one and the same moment in that small pupil of the eye: so also it is with the mind in the heart. And the heart itself is some small vessel, and there are the dragons, and there are the lions, there the venomous beasts, and all the treasures of vice; and there are the rough and uneven ways, there the precipices; likewise, on the other hand, there is God, and there also the angels, there life and the kingdom, there the light and the apostles, there the treasures of grace; there everything is. ^D For just as there is mist over the entire

earth, and a man does not see a man, so also is the darkness of this age ^A spread over every creature and the entire human nature since the transgression; whence, being overshadowed by the darkness, they are in night and pass their life in fearful places. And just as there is a great quantity of smoke in a house, so also is sin with its filthy thoughts, settling and creeping into the thoughts of the heart, as well as an infinite multitude of demons.

VIII. But as in things subject to the eyes, when war is declared, the wise and the great do not go there, but fearing death, they remain at home; therefore, the recruits, the poor, and the simple are brought forward, and it happens that they achieve victory against the enemies, pursue them even beyond the borders, and receive victory prizes and crowns from the king, and they advance to promotion and honors, while those great ones are found behind them: so also is the spiritual matter. The simple ones, hearing the word of truth from the beginning, perform its work with a lover of truth's mind, and receive from God the grace of the Spirit; but the wise, and those who seek the word with subtlety, these flee the war, and do not advance, and are found behind those who have waged war and been victorious.

IX. And just as winds blowing violently move all creatures that are under the heavens, and produce a great sound, so does the power of the enemy strike and carry off the thoughts, and agitate the depths ^C of the heart according to its own will, and scatter the thoughts into its own service. Just as tax collectors sit by narrow roads, and detain those passing by and harass them, so also do demons watch and detain souls, and when they depart from the body, if they are not perfectly purified, they are not permitted to ascend to the mansions of heaven and meet their Master; for they are thrown down by the aerial demons. But those who live in the flesh, nonetheless, through labor and much struggle, will obtain the grace from above from the Lord: namely, these, with those who have rested through an honest conversation, will go to the Lord, as He promised: *Where I am, there also my servant will be* ^D; and for infinite ages they will reign together with the Father, and the Son, and the Holy Spirit, now and always and unto the ages of ages. Amen.

HOMILY XLIV

I. He who draws near to God, and desires to be a true assessor of Christ, for the sake of this goal must draw near so that he might be converted and changed from his former state and manner of life, and show himself a good and new man, bearing nothing of the old man.

^A For if anyone, he says, is in Christ, he is a new creation. For our Lord Jesus Christ for this reason came, that he might change, alter, and renovate our nature, and re-create this soul once overturned by passions through the transgression, tempering it with his own divine Spirit. He came to effect a new mind, a new soul, new eyes, new ears, a new spiritual tongue, and in a word, to make those who believe in him new men, that is, new wine-skins, anointing them with his own light of knowledge, so that he might pour in new wine, which is his Spirit. For new wine, he says, must be put into new wine-skins.

^B II. For just as the enemy, having taken hold of man and brought him into subjection, made him "new" for his own purposes, enveloping him in the passions of wickedness and anointing him with the spirit of sin, and pouring into him the wine of all iniquity and depraved doctrine: so too the Lord, having redeemed him from the enemy, fashioned him anew; and having anointed him with his own Spirit, He poured into him the wine of life and the new doctrine of the Spirit. For He who changed the nature of the five loaves into the nature of that which fed the multitude, and gave a voice to the voiceless nature of the ass, and turned the harlot to temperance, and made the nature of fire, endowed with the power to burn, suitable for refreshing those in the furnace, and tamed the nature of the wild lions for the sake of Daniel, He is also able to convert the soul that has become desert and wild from sin into his own goodness, clemency, and peace, by the holy and divine Spirit of the promise.

^C III. For just as a shepherd can heal a sheep afflicted with scabies and guard it from wolves, in the same way the true shepherd, Christ, having come, alone was able to heal and turn back the lost and leprous sheep—the human being—from the scabies and leprosy of sin. For the former priests, Levites, and masters were not able to heal the soul with the offerings of gifts and sacrifices, and with sprinklings of blood, since they were not even able to heal themselves; for they too were clothed in infirmity. ^D For it is impossible, he says, for the blood of bulls and goats to take away sins. But the Lord said, pointing out the infirmity of the physicians of that time, "You will surely tell me this proverb: Physician, heal yourself," meaning: "I am not like them, who are not even able to heal themselves. I am the true physician and the good shepherd, who lay down my life for the sheep, who am able to heal every disease and every infirmity of the soul. I am the immaculate sheep, which was offered once for all, and I am able to heal those who come to me." For true health of the soul comes from the Lord alone. For behold, he says, the Lamb of God who takes away the sin of the world, that is, obviously, the sin of the soul that believes in him and loves him with its whole heart.

^A IV. The good shepherd, therefore, heals the scabious sheep. But sheep cannot heal sheep. And if the rational sheep—that is, the human being—is not healed, he does not enter the heavenly Church of the Lord. For so it is even said in the Law through shadow and image; for the Spirit, speaking obscurely regarding the leper and him who has a blemish, indicates these things: "A leper," he says, "or one who has a blemish, shall not enter into the Church of the Lord." But he commanded the leper to go to the priest, and with much entreaty to conduct him into the house of his tabernacle, and to lay his hands upon the leprosy—the place marked, of course, by the touch of the leprosy—and to heal it. In the same way, Christ, the true High Priest of the good things to come, stooping down to souls leprous with the leprosy of sin, enters the tabernacle of their heart and heals and cures their affections. And in this manner will the soul be able to enter the heavenly Church of the saints of the true Israel. For every soul burdened with the leprosy of the affections of sin, if it has not approached the true High Priest and been healed now, does not enter into the order of the saints, into the heavenly Church. For since it is immaculate and pure, it seeks immaculate and pure souls. For "Blessed," he says, "are the pure in heart, for they themselves shall see God."

^C V. For the soul that truly believes in Christ must be transferred and changed from this present evil state into another good state, and from this present lowly nature into another divine nature, and be made new through the power of the Holy Spirit. And in this way it can be made fit for the heavenly kingdom. It is for us, who believe and truly love him and conduct ourselves in all his holy commandments, to attain these things. For if, in the time of Elisha, the wood, which is light by nature, when cast into the waters lifted up the iron which is heavy by nature, how much more will the Lord send hither his light, subtle, good, and heavenly Spirit, and by his help lift up the soul submerged in the waters of wickedness, and raise it up and make it fly to the heights of the heavens, and transmit and convert it from its own nature!

^D VI. And just as in visible things no one can by himself cross and traverse the sea, unless he has a light and thin boat, constructed of wood, which alone can walk upon the waters—for if one should walk into the sea, he is submerged and perishes—in the same way it is impossible for the soul by itself to traverse and overcome and cross the bitter sea of sin and the difficult abyss of evil spirits and the darkness of the passions, unless it receives the light, heavenly, and winged Spirit of Christ, walking and treading above all wickedness, by whose help, assistance, [and] by a straight and less erroneous course, [it reaches] the heavenly port of rest,

and will be able to arrive at the city of the kingdom. For just as those who are in a ship do not draw from the sea, nor drink, nor have from it their clothing and food, but bring them into the ship from elsewhere; so also the souls of Christians, not from this world, but from above, from heaven, receive heavenly food and spiritual clothing; and, living thence, they walk in the ship of the good and life-giving Spirit, and pass beyond the evil faculties of the opposing principalities and powers. And just as all ships are constructed from a single nature of wood, by the benefit of which men are able to cross the bitter sea, so also, from the one divinity of heavenly light—the various gifts of the one Spirit—all the souls of Christians, being strengthened, fly over all wickedness.

VII. But since the ship requires both a pilot and a mild and pleasant wind in order to sail happily, ^B all these things are the Lord Himself, dwelling in the faithful soul, causing it to endure the troublesome tempests and ferocious waves of malice, and the onsets of the violent winds of sin; and indeed [He does so] strongly, fervently, and skillfully, as He alone knows how, dissolving their heat. For without the heavenly pilot, Christ, no one can cross the perverse sea of the powers of darkness and the blasts of troublesome temptations. For, he says, "They ascend even to the heavens, and they descend even to the depths" (Ps. CVII, 26). Moreover, He knows all the science of steering, as well as of battles and temptations, treading upon the ferocious waves. For in that He Himself has suffered, being tempted, He is able to succor them that are tempted (Heb. II, 18). ^C

VIII. It is necessary, therefore, that our souls should be converted and transmuted from the present state into another state, and [into] a divine nature, and that we become new from old, that is, good, kind, and faithful, from bitter and faithless; and thus, having become useful, be restored to the heavenly kingdom. For the blessed Paul also, concerning his own conversion and the seizing by which he was seized by the Lord, writes these things: "I follow after, if that I may apprehend, that for which also I was apprehended by Christ" (Phil. III, 12). How, therefore, is one apprehended by God? Just as if a tyrant should seize and carry off certain captives, and afterwards he himself should be apprehended by the true king: so also Paul, when he was being agitated by the tyrannic spirit of sin, ^D was persecuting and devastating the Church. But because he did not do this from a hatred of God, but through ignorance, as if fighting for the truth, he was not neglected; but the Lord, the heavenly and true King, apprehended him, surrounding him with an ineffable splendor, and having deemed him worthy of His own voice, He struck him down as a servant and set him free. Behold the goodness and the conversion of the Lord, in what manner He is able to change souls [that are] glued to vice and have become ferocious, and in the moment of an hour to transfer them into His own goodness and peace.

^A IX. For all things are possible with God, as happened in the case of the thief, who in the moment of an hour was converted through faith and restored to paradise. For this reason the Lord came, that He might change and renovate our souls, and make them, as it is written, partakers of the divine nature, and bestow upon our soul a heavenly soul—that is, the Spirit of divinity—leading us into every virtue, so that we may be able to live eternal life. We ought, then, to believe with our whole heart in His ineffable promises, because He who promised is truthful. It is therefore necessary to love the Lord, and to strive in every way in all virtues, and to ask persistently and unceasingly, so that we may receive the promise of His Spirit entirely and perfectly, in order that our souls may be vivified while we are still in the flesh. For if the soul does not receive the sanctification of the Spirit in this world through much faith and prayer, and become a partaker of the divine nature, having been mingled with grace, by virtue of which it will be able to fulfill every commandment blamelessly and purely, it is not fit for the kingdom of heaven. For whatever good one obtains from here, this very thing will be his life in that day, through the Father, and the Son, and the Holy Spirit, unto the ages. Amen.

HOMILY XLV

No art or riches of this world, but only the advent of Christ, can heal man, whose great kinship with God this homily explains.

^B I. He who chooses the solitary life ought to consider all things that revolve in this world as alien and strange to himself. For he who truly pursues the cross of Christ, having renounced all things, and even his own soul, ought to have his mind fixed on the love of Christ; preferring, that is, the Lord to parents, brothers, wife, children, relatives, friends, and possessions. For this the Lord declared, saying: "Whoever does not leave father, or mother, or brothers, or wife, or children, or fields, and follow me, is not worthy of me." For in no other thing is the salvation and rest of men found, as we have heard. For how many kings appeared from the generation of Adam who obtained dominion over the whole earth, ^C and prided themselves on their royal power! And yet none of these, by such capacity, was able to recognize the evil that entered into the soul from the transgression of the first man, and which darkened it, so that it did not recognize the change—that whereas the mind was formerly pure and beheld its Master in [His] dignity, now it is clothed in shame because of the fall, the eyes of the heart having been blinded so that they do not see that glory which our father Adam beheld before his disobedience. ^D

II. But there were also various wise men according to the world, of whom some demonstrated virtue through philosophy; while others...

^A were held in admiration for the exercise of sophistry; others taught the gravity of rhetoric; others became grammarians and poets, composing histories according to convention. Moreover, there were various craftsmen who practiced arts in the world; of whom some, turning in wood the forms of birds and fishes and images of men, endeavored in these to demonstrate their own skill; others attempted to fashion by bronze the likenesses of statues and other things; others built vast and beautiful edifices; others, digging the earth, bring forth corruptible silver and gold; others, precious stones. Others, possessing the elegance of their bodies and elated by the beauty of their faces, were rather enticed by Satan and fell into sin. And all these aforementioned craftsmen, ^B held by the serpent dwelling within them, and not knowing that sin dwelt with them, became captives and slaves of the perverse power, in no way helped by their knowledge and craft.

III. The world, therefore, full of every variety, is like a rich man possessing houses splendid and great, gold and silver, and various possessions, and every enviable service; yet when he is heavily distressed by diseases and afflictions, all his kin stand by him with all his wealth, unable to deliver him from his infirmity. Therefore, no diligence of those who are in the world—not brothers, not wealth, not strength, nor other things which have been mentioned—can snatch from sin the soul that is plunged by sin and cannot see clearly, ^C but only the appearing of Christ can purge both soul and body. Freed, therefore, from every care of this life, let us devote ourselves to the Lord, crying to Him by night and by day. For this visible world and the rest that is in it, the more they seem to cherish the body, the more vehemently they irritate the affections of the soul and increase its affliction.

IV. A certain wise man, desiring to take care of his own pursuit, endeavored to test all things that revolve in this world, if perhaps he might find some benefit. He approached ^D kings, potentates, and princes, and found no salutary remedy to bring from thence to his soul; and having conversed with them for a long time, he perceived no benefit. He went again to the wise men of the world and the orators, whom he also left in the same way, carrying away no profit. He passed through the painters and those who bring up gold and silver from the earth, and through all the craftsmen, and could find no cure for his own wounds. Finally, withdrawing from these, he sought for himself God, who heals the affections and diseases of the soul. But when he considered himself and meditated on these things, his mind was found still wandering among those things from which he had openly withdrawn, having hated them.

V. Just as a certain woman in the world, rich and

^A possessing ample wealth and a magnificent house, remains destitute of aid and patronage; and those who rise up to harm her and destroy her buildings are not few; she, not enduring the injury, goes about seeking a man who is powerful, capable, and learned in all things; and when, after having struggled much, she finds such a man, she rejoices in him and holds him as a strong wall: in the same way the soul, after the transgression, being vehemently afflicted by the opposing power and having fallen into great desolation, and being widowed and deserted by the heavenly Husband on account of the transgression of the sin, and exposed as a laughingstock ^B to all the opposing powers (for they cast her out from her own mind and disturbed her from the heavenly intellect, so that she might not perceive what is being committed against her by them, but might think that it has been so from the beginning); afterward, when she perceives from hearsay her own loneliness, having groaned in the presence of the philanthropy of God, she found life and salvation. Why? Because she returned to her own reflection. For there is no other such intimacy and help as exists for the soul toward God, and for God toward the soul. For God created various species of birds: some so that they might nest on the earth, and therein have their food and rest; others He ordained to nest under the waters, and thence to have their life; He also created two worlds: one ^C superior, for the ministering spirits, and He ordained that their citizenship be there; the other inferior, for men, under this air; and He created heaven and earth, sun and moon, waters, fruit-bearing trees, and kinds of animals of all sorts; yet in none of these does God rest. The whole of creation is held by Him, and yet He did not set up a throne in them, nor did He fashion any fellowship, unless it be that in man alone He was well-pleased, having had fellowship with him, and rested. Do you see here the kinship of God to man, and of man to God? The sagacious and prudent soul, therefore, having passed through all creation, found no rest for itself except in the Lord alone; and the Lord was well-pleased in nothing, except in man alone.

VI. If you spread out your eyes toward the sun, you find in heaven its circle; but the light and the rays incline toward the earth, and all the power of the light and the brightness are borne to the earth; ^D so also the Lord sits at the right hand of the Father above every principality and power; but He has His eye stretched out toward the hearts of men living on earth, so that those who await the help from Him, He might raise up where He Himself is. Since He says: "Where I am, there also my minister will be" (John XII, 26). And again Paul: "That He raised us up together and made us sit together at His right hand in the heavenly places" (Ephes. II, 5, 6). But irrational animals are far more intelligent than we are. For each of them is united to its own nature, the wild to the wild, and sheep [pertain to their own kind; and you do not return to your heavenly…]

kinship, which is the Lord: but you abandon yourself to your own thoughts and consent to evil thoughts, becoming a helper of sin and by its aid waging war against yourself, and thus you make yourself food for the enemy; just as if a bird, seized by an eagle, were to be consumed, or a sheep by a wolf, or a child, in ignorance, should stretch out his hand to a serpent and, being bitten by it, be consumed. For parables, as it were, bear an image of spiritual realities.

VII. Just as a wealthy virgin, betrothed to a man, whatever gifts she receives before the union—whether ornaments, or clothing, or precious vessels—does not find rest in these until the time of the wedding arrives and she obtains the union: so too the soul, made ready as a bride for the heavenly Bridegroom, receives a pledge from the Spirit, whether [it be] gifts of healing, or of knowledge, or of revelation; but it does not find rest in them until it attains the full union, that is, love, which, being unchangeable and unfailing, makes those who desire it free from all passion and disturbance. Or, just as an infant, adorned with pearls and precious garments, when it is hungry, values nothing of what it wears, but despises these, and has all its care for the breast of nourishment, how it may receive milk; the same, consider, also applies to me regarding the spiritual gifts of God. To whom be glory forever. Amen.

HOMILY XLVI. On the difference between the Word of God and the word of the world, and between the children of God and the children of this world.

I. The Word of God is God, and the word of the world is the world. There is indeed ^C a great difference and interval between the Word of God and the word of the world, and between the children of God and the children of the world. For each offspring is similar to its own parents. If, therefore, the offspring of the spirit wishes to hand itself over to the word of the world, and to things of the earth, and to the glory of this age, it is put to death and perishes, since it cannot attain the true rest of life. For its rest is there, from whence it was born. For it is suffocated, as the Lord says, and becomes fruitless to the divine Word, [he] who, occupied with secular cares, is ensnared by earthly traps. Similarly, one who is held by a carnal intention, that is, a worldly man, if he wishes to hear the Word of God, is suffocated, and becomes like someone bereft of reason. For, being accustomed to the enticements of vices, when they hear anything about God, they are troubled as if by a less pleasant discourse, and are afflicted with weariness of spirit.

II. Paul also says: ^D *The natural [animal] man does not receive the things of the Spirit, for they are foolishness to him* (1 Cor. II, 14). And the prophet says: *The word of the Lord has become to them as vomit.* You see that it is not permitted to live elsewhere than

^A in the manner in which each one was born. But one must hear of this in another way also. If a carnal man gives himself over to undergo a change, he dies first to that former life, and he becomes unfruitful in that life which he previously led in wickedness. Just as, therefore, if someone is seized by an illness or a fever, although his body is cast upon his bed, being unable to accomplish any of the works of the earth, his mind nevertheless does not rest but is distracted and anxious about what must be done, and he seeks the physician, sending his friends to him: in the same way, the soul, having been brought into the infirmity of the passions and having become weak from the transgression of the commandment, when it has approached the Lord and believed, obtains help from Him; and, having renounced its previous most evil life, even if it still lies in its old sickness and is unable to perform the works of life in truth, nevertheless it possesses and is able to exert itself in concerning itself with life, to beseech the Lord, and to seek the true physician.

^B III. And it is not as some say, being led away by perverse doctrines, that a man is dead once for all and is utterly unable to perform anything good. For an infant, even if it has no strength to perform anything, or is unable to come to its mother on its own feet, nevertheless rolls about, cries out, and weeps, seeking its mother. And in this, the mother is moved with compassion, and she rejoices that the child is seeking her with labor and crying; and although the infant is unable to come to her, nevertheless, because of the child's great seeking, the mother herself goes to it, captured by love for the infant, and she takes it up, cherishes it, and feeds it with great affection. This is what the philanthropic God also does to the soul that approaches Him and longs for Him. But He, being moved by a much greater, inherent love and His own goodness, attaches Himself to its understanding, and becomes one spirit with it, according to the apostolic word (1 Cor. VI, 17). For when the soul is joined ^C to the Lord, and the Lord, being moved by mercy and love, comes to it and is joined to it, and the understanding henceforth remains incessantly in the grace of the Lord, then the soul and the Lord become one spirit, one temperament, and one understanding; and while its body is cast down upon the earth, its understanding is entirely and wholly occupied within the heavenly Jerusalem, ascending even to the third heaven, and being joined to the Lord, it ministers to Him there.

IV. But He, sitting upon the throne of majesty in the heights, in the heavenly city, is entirely with it in its body. For He has placed its image above in the heavenly city, the Jerusalem of the saints; but He has placed His own image—that of the ineffable light of His divinity—in its body. He ministers to it in the city of the body; and it ministers to Him in the heavenly city. It has inherited Him in the heavens, ^D and He has inherited

^A Him on earth. For the Lord becomes the inheritance of the soul, and the soul becomes the inheritance of the Lord. For if the intellect and mind of sinners who dwell in darkness can be so far from the body, and has the power in a moment of an hour to journey far away and travel to more distant lands, and often, while the body is cast down on the earth, the mind dwells in another land with its beloved, and sees itself there as if living its life: if, therefore, the soul of the sinner is so light and winged that its mind is not hindered by distant places, how much more so is the soul from which the veil of darkness has been removed by the power of the Holy Spirit, and whose dead eyes have been illuminated by the heavenly light, and which has been perfectly redeemed from the passions of shame and rendered pure by the benefit of grace. It ministers to the Lord in the Spirit entirely in the heavens, and entirely in the body it serves Him ^B; it is extended so much in its mind that it is everywhere, and wherever and whenever it pleases, it ministers to Christ.

V. The Apostle says this: "That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth, and to know the love of Christ which surpasses knowledge, that you may be filled unto all the fullness of God" (Eph. III, 18-19). Contemplate the hidden mysteries of the soul from which the Lord takes away the overshadowing darkness, and reveals it, and is revealed to it; by which means He dilates and extends the prudence of its mind into the breadths, lengths, depths, and heights of the whole visible and invisible creation. The soul, therefore, is truly a great and divine and admirable work. For when God created it, He created it such that He did not insert vice into its nature, but created it according to the image of the virtues of the Spirit. He placed in it the laws of the virtues: discernment, knowledge, prudence, faith, love, and the other virtues according to the image of the Spirit.

VI. For even now, ^C in knowledge, prudence, love, and faith, the Lord is found by it and is manifested to it. He placed in it intellect, thoughts, will, and the mind as the principal guide; He also established in it many other sorts of subtlety. He made it easily mobile, winged, and untiring. He granted it the ability to go and return in a moment, and to minister to Him in mind as the Spirit wills, and, to speak completely, He created it such that it might become His bride and companion, that He might be mingled with it, and that it might become one spirit with Him, as it says: "He who is joined to the Lord is one spirit" (I Cor. VI, 17). To whom be glory forever and ever. Amen.

HOMILY XLVII.

An allegorical explanation of certain things that came to pass under the Law.

I. The glory of Moses, which he bore on his face, was a type of the true glory. For just as there, ^D fixed

the Jews were unable to look upon the face of Moses, so now do Christians receive that glory of light into their souls, and the darkness, not bearing the radiance of the light, is blinded and put to flight. They, indeed, were known to be the people of God by circumcision; but now the peculiar people of God receives the sign of circumcision within the heart. For a heavenly sword cuts away the superfluity of the mind, that is, the impure foreskin of sin. Among them was a baptism sanctifying the flesh; among us, however, is the baptism of the Holy Spirit and of fire. For John preached this: *He shall baptize you with the Holy Spirit and with fire.* ^B

II. There is an inner tabernacle and an outer one, and into the first the priests always entered, performing divine service; but into the second, only the high priest once a year with blood, the Holy Spirit signifying that the way of the holies was not yet manifest. But here those who have been found worthy enter into the tabernacle not made by hand, into which Christ has entered as a forerunner for us. It is written in the Law that the priest should take two doves, and sacrifice the one, but sprinkle the living one with its blood, and let it go to fly away free. But that which was done was a type and shadow of the truth; for Christ was sacrificed, and His blood, by sprinkling us, caused us to grow wings. For He gave us the wings of the Holy Spirit, for flying without any hindrance into the air of the Divinity. ^C

III. To them the Law was given written on tables of stone; to us, however, spiritual laws are written on the fleshy tables of the heart. For He says: *Giving my laws into their hearts, and upon their minds I will write them.* And all those things were being brought to an end and were temporary; but now all things are accomplished in truth in the inner man: for the testament is also inward, and, to speak briefly, all things that happened to them happened in a figure; but they were written for our admonition. For God foretold to Abraham what was to come, that *thy seed shall be a sojourner in a land not its own, and they shall afflict them, and reduce them to servitude for four hundred years.* This fulfilled the image of the shadow. For the people became a sojourner, and were enslaved by the Egyptians, and were afflicted with clay and brickwork. For Pharaoh set over them taskmasters and overseers, ^D so that they might perform his works under compulsion; and when the sons of Israel groaned because of their works to God, then He visited them through Moses; and having struck the Egyptians with many plagues, in the month of flowers, when the most pleasant spring first appears, the gloom of winter passing away, He leads them out of Egypt.

IV. And God said to Moses to take a lamb without blemish, and to sacrifice it, and to smear its blood upon

the thresholds and the doors, so that the destroyer of the firstborn of the Egyptians might not touch them. ^A For the angel who was sent saw the sign of the blood from afar, and withdrew; but he entered into the houses not so marked, and slew every firstborn. Furthermore, He commanded that leaven be removed from every house, and He ordered them to eat the slaughtered lamb with unleavened bread and bitter herbs; and He commanded them to eat it with their loins girded, and with sandals on their feet, and holding staves in their hands. And thus He orders them to eat the Lord’s Passover with all haste toward evening, and in no way to break a bone before the face of the Lord.

V. But He led them out with silver and gold, having commanded each one to borrow golden and silver vessels from his Egyptian neighbor. They went out of Egypt while the Egyptians were burying their firstborn. And to them there arose joy because they had been freed from a squalid servitude; but to others, mourning and lamentation because of the loss of their children. Wherefore Moses says: “This is the night in which God promised that He would redeem us.” But all these things are a mystery of the soul redeemed by the advent of Christ; for Israel is interpreted as “mind seeing God.” It is liberated, therefore, from the servitude of darkness, from the Egyptian spirits. ^B

VI. For since through disobedience man died by a grievous death of the soul, and received curse upon curse: “Thorns and thistles shall the earth bring forth for thee.” And again: “Thou shalt till the earth, and it shall not add to give thee its fruits.” Thorns and thistles sprouted and arose in the earth of his heart. His enemies took away his glory through deceit and craft, and clothed him with shame. His light was taken away, and he was clothed in darkness; they slew his soul, and scattered and divided his thoughts, and dragged his mind down from the height; and Israel became a man, a slave to the true Pharaoh. And they set over him taskmasters and oppressors, the spirits of wickedness, compelling him, whether he would or not, to commit their wicked works, and to complete the construction of mud and brick. ^C And these, also hindering him from heavenly wisdom, drew him away to gross, earthly, and muddy wicked works, to discourses, and to meditations and vain thoughts. For when the soul falls from its own height, it falls into a kingdom hostile to man, and into cruel princes, compelling it to build for them the cities of vice and sin. ^D

VII. If, however, the soul groans and cries to God, He sends to it the spiritual Moses, who may deliver it from the servitude of the Egyptians; but first it cries out and draws sighs, and then it obtains the beginning of redemption. And it is liberated in the very month of new blossoms, in the time of spring, when the earth of the soul is able

the beautiful and flourishing branches of justice, ^A when the bitter winters of the ignorance of darkness, and the great hardening resulting from shameful acts and sins, have passed. He commands that then all old leaven should be removed from every house—the deeds, that is, and the thoughts of the old man who is being corrupted, and the wicked reasonings and filthy ruminations—insofar as it is possible to cast them away.

VIII. The lamb must be slaughtered and sacrificed, and its blood must be smeared upon the doors. For Christ, the true and good and spotless lamb, was slaughtered, and his blood was smeared upon the doorposts of the heart, so that the blood of Christ, shed upon the cross, might become for the soul life and redemption; but to the Egyptian demons, mourning and death. For it is truly mourning for them, but for the soul, the blood of the spotless lamb is joy and exultation. ^B Then, after the anointing, He commands that the lamb be eaten toward evening, with unleavened bread and wild lettuces, with our loins girded, sandals on our feet, and staves in our hands. For if the soul is not first prepared on every side through good works, as much as lies within it, it is not granted to it to eat of the lamb. And although the lamb is sweet and the unleavened bread good, yet the wild lettuces are bitter and harsh. For the soul eats of the lamb and the good unleavened bread with much affliction and bitterness, because the sin inhabiting it afflicts it.

IX. And He says that it is to be eaten toward evening; for the hour toward evening is between light and darkness. So too the soul, being in this redemption, becomes a mean between light and darkness, with the power of God standing by and not ^C permitting darkness to fall upon the soul and swallow it up. And in the way that Moses said, "This is the night of the promise of God," so too did Christ, when the book was given to him in the synagogue, as it is written, call it the acceptable year of the Lord and the day of redemption. There, it is a night of retribution; here, a day of redemption—and deservedly so. For all those things were a type and a shadow of the truth, and mysteriously prefiguring, they described the true salvation of the soul enclosed in darkness, and bound secretly in a very deep pit, and locked inside with gates of bronze, and unable to be set free without the redemption of Christ.

X. He leads forth, therefore, the soul out of Egypt and the servitude ^D in which it was pressed, as its firstborn are slain in the departure. For already some part of the power of the true Pharaoh is perishing. Mourning grips the Egyptians. For they groan, grieved at the salvation of the captive. He commands that they take from the Egyptians gold and silver vessels, and taking them, to depart. For as it departs from darkness, the soul receives the silver and gold vessels—that is, its own good reasonings, refined sevenfold, in which God is served and finds rest. For those who were previously neighbors to it had scattered—

and taken possession of and dispersed its reasonings. Blessed is the soul that has been redeemed from darkness! And woe to the soul that does not cry out and groan to Him who is able to deliver it from those troublesome and bitter exactors of works!

XI. The children of Israel depart, having celebrated the Passover. The soul progresses, having received the life of the Holy Spirit, and having tasted of the Lamb, and been anointed with His blood, and having eaten the true Bread, the living Word. ^B A pillar of fire and a pillar of cloud goes before them, guarding them: the Holy Spirit supports these, cherishing and guiding the soul in its perceptions. Pharaoh and the Egyptians, having noticed the flight of the Israelite people, and that they were deprived of their service, and after the slaying of the firstborn, dared to pursue them. For having hastily yoked his chariots, he pressed on with all the people to destroy them; and just as he was about to mingle with them, a cloud intervened in the midst, which hindered and darkened the former, while it led and preserved the latter with light. And that I may not, by unfolding the entire history, draw out the discourse at too great length, take for me in all things the parable directed toward spiritual matters.

XII. For as soon as the soul escapes the Egyptians, the divine power draws near and helps it, leading it to the truth. But when the spiritual Pharaoh, the king of the darkness of sin, knows that the soul is departing from him and ^C escaping the reasonings of his kingdom by which it was formerly held (for these are his faculties), that terrible one thought and hoped that it would return to him. But when he understood that the soul was avoiding his tyranny altogether, he ran more impudently, with the slaying of the firstborn and the theft of its reasonings, fearing that perhaps, as the soul escaped entirely, no one would be found to fulfill his will and work. He pursues it, therefore, with afflictions, and temptations, and invisible wars. Here it is proved, here it is tempted, here appears the love with which it embraces Him who led it out of Egypt; for it is delivered over to be proved and tempted in various ways.

XIII. For it sees the faculty of the enemy wishing to rush upon it and kill it, yet unable to do so; for the Spirit of the Lord stands in the midst between it and the Egyptians. But it looks from the inner side toward the sea of bitterness ^D and affliction or despair; and it is unable to make any progress toward the rear, as it sees the enemies ready, nor can it withdraw toward the front; for the fear of death, and the heavy and various afflictions by which it is surrounded, set death before its eyes. The soul, therefore, despairs of itself, having the sentence of death within itself, on account of the multitude of evils surrounding it. And when God sees the soul overcome by the fear of death, and the enemy ready to swallow it up, then He gives a little help, waiting patiently upon

^A the soul, and testing it to see if it stands in faith and if it has love toward Him. For God established such a path leading unto life, to live in affliction and distress, and in much probation, and in most bitter temptations, so that from this point the soul might subsequently arrive, because of the overwhelming affliction and the death placed before its eyes. At that time, with a mighty hand and an outstretched arm, through the illumination of the Holy Spirit, it shatters the power of darkness; and the soul passes through, escaping those fearsome places, and having crossed over the sea of darkness and of the all-devouring fire.

XIV. These are the mysteries of the soul, truly occurring in a person who is striving to attain to the promise of life, and who is being redeemed from the kingdom of death, and is receiving a pledge from God, having become a partaker of the Holy Spirit. ^B Thereafter, the soul having been delivered from its enemies, and having crossed the bitter sea by the power of God, and seeing its enemies, whom it formerly served, destroyed before its eyes, it exults with ineffable joy; and, glorified, it receives consolation from God and finds rest in the Lord. Then the Spirit which it has received sings a new song to God, through the timbrel—that is, the body—and the cithara, which is to say the soul, with its rational strings and most subtle thoughts, and the plectrum of divine grace; and it sends up praises to the life-giving Christ. For just as the breath passing through a flute produces a sound, so through the holy and Spirit-bearing men does the Holy Spirit sing and pray to God in purity of heart. Glory be to Him who has ransomed the soul from the servitude of Pharaoh, and has established it as His own throne, and dwelling, and temple, and pure bride, and has brought it into the kingdom of eternal life, while it is still in this world. ^C

XV. In the law, irrational animals were offered for sacrifice, and if they were not slaughtered, the offerings were not acceptable; and now, too, unless sin is slaughtered, the offering to God is not acceptable and true. The people came to Marah, where there was a spring gushing forth bitter water, and useless for drinking. God therefore commands Moses, having been moved with fear, to cast wood into the bitter water; and, the wood having been cast in this way, the water was sweetened; and having been changed from its bitterness, it became useful and potable for the people of God. In the same way also the soul has been embittered, having drunk the wine of the serpent, and having been made like its bitter nature, and having become sinful. Therefore, God casts the wood of life into that very bitter fountain of the heart, and it is sweetened, being transformed from its bitterness and mingled with the Spirit of Christ; and thus, having become useful, it advances unto the service of its Master; for it becomes a Spirit-bearing flesh. Glory to Him who changes our bitterness into the sweetness and goodness of the Spirit. Woe to him into whom the wood of life has not been cast; he cannot acquire any good transformation. ^D

^A XVI. The rod of Moses bore a double image. To the enemies it appeared as a serpent, biting and slaying; but to the Israelites it was a staff, upon which they leaned. So also the true wood of the cross, which is Christ, is death to the enemies, namely the spirits of wickedness; but to our souls it is a staff, a secure support, and life in which they rest. For types and shadows existed before these true realities; for the ancient worship is a shadow and image of the present worship. Also circumcision, and the tabernacle, and the ark, and the urn, and the manna, and the priesthood, and the incense, and the ablutions, and, to speak summarily, everything that took place among the Israelite people, in the law of Moses, or in the times of the prophets, came to be for the sake of this very soul, which was created according to the image of God, and fell under the yoke of slavery, and under the kingdom of the darkness of bitterness.

^B XVII. For with this [soul] God desired to commune, and this He betrothed to Himself as a bride for the King; and this He cleanses from filth, and by washing it, makes it bright from its blackness and deformity, and gives it life from death, heals it from crushing, and pacifies its enmity by reconciling it. For although it is a creature, it was betrothed as a bride to the Son of the King; and God by His own power takes hold of it, gradually transforming it, until He increases it with His own increase. For He extends it and leads it to an infinite and immeasurable growth, until it becomes an unblemished and worthy bride for Him. For first He brings it forth within Himself, and increases it through Himself, until it attains the perfect measure of His love. For He, being the perfect bridegroom, receives it as a perfect bride into the holy, ^C mystical, and unpolluted fellowship of marriage, and then it reigns together with Him unto infinite ages. Amen.

HOMILY XLVIII. On perfect faith in God.

I. The Lord, wishing to lead His disciples to perfect faith in the Gospel, said: He who is unfaithful in very little is unfaithful also in much; and he who is faithful in very little is faithful also in much. What is the little, and what is the much? The little are the promises of this age, which He promised to provide to those who believe in Him, such as food, clothing, and the rest of the body's refreshment, or health, and similar things, commanding them to be not at all anxious about these, ^D but to hope through trust in Him, that the Lord will be the provider in all things for those who take refuge in Him. But the much are the gifts of the eternal and incorruptible age, which He promised to bestow upon those who believe in Him, and who are unceasingly anxious about them and ask Him, because He so commanded: But you, He says, seek first the kingdom of God and His righteousness, and all these things shall be added to you; so that by these little and temporal things each one may be tested, whether he believes God, that He has promised to bestow them, provided that we [seek] nothing regarding such things

and have concern only for the future, eternal things.

^B II. And then it is manifest that he believes concerning the incorruptible things, and in truth seeks the eternal goods, if he preserves sound faith regarding what has been said. For every one of those who obey the word of truth ought to test himself and examine himself—or rather, be examined and tested by spiritual men—as to how he believed and gave himself to God; whether he did so in truth according to His word, or whether, in an opinion of justification and faith which he holds within himself, he merely imagines that he believes. For every person, if he is faithful in that which is little—I speak of temporal things—is tested and proved. And how? Listen. Do you say that you believe you are accounted worthy of the kingdom of heaven, and to become a son of God born from above, and a co-heir of Christ, and to reign with Him for all ages, and to delight in ineffable light, in endless and innumerable ages, even as God? You will certainly say: "Yes." For for this very cause, having departed from the world, I have given myself to the Lord.

III. Examine yourself, therefore, whether perhaps earthly cares still hold you, and great solicitude regarding the food and clothing of the body, and the remaining care and rest, as if you were able to provide for yourself by your own power, ^C when you were commanded to have no care at all for yourself. For if you believe that you will receive immortal, eternal, and permanent things, which are void of envy, how much more—as regards these fleeting and earthly things, which God has bestowed even upon impious men, upon beasts, and upon birds—do you not believe that the Lord will provide for you, just as He commanded, saying that one should have no care at all for these things, saying: "Be not solicitous what you shall eat, or what you shall drink, or wherewith you shall be clothed; for all these things the nations seek"? If you still have care concerning these things, and have not entrusted your whole self to His word, know that you have not yet believed that you will receive the eternal goods, which is the kingdom of heaven, and though you imagine that you believe, you are yet found faithless in small and corruptible things. And again: "as the body is more valuable than clothing, so is the soul more valuable than the body." Do you believe, ^D therefore, that your soul receives healing through Christ from the wounds that are eternal and incurable by men—the passions of ignominy—for the sake of which the Lord also came here, that He might now heal the souls of the faithful from those incurable passions, and cleanse them from the filth of the leprosy of wickedness, He who alone is the true physician and healer?

IV. You will say: "Certainly I believe. For I stand for this, and I have this expectation." Know, therefore, having searched yourself, lest perhaps carnal passions lead you away to earthly physicians, as if Christ, in whom you believed, were unable to heal you. See how you deceive yourself, in that you think you believe, while not yet believing as one ought, in truth. For if the eternal and

incurables wounds of the immortal soul, and the passions of vice, you have believed could be ^A healed by Christ, you would also believe that He is able to heal the temporal passions and sicknesses of the body, and you would flee to Him alone, neglecting the diligence and care of physicians. For He who created the soul, He also fashioned the body; and He who heals the former, the immortal one, is Himself able to heal the body from temporal passions and diseases.

V. But you will surely say this to me: "God has granted for the healing of the body both the herbs of the earth and medicines, and has prepared the offices of physicians for the diseases of the body, ordaining that the body, which was taken from the earth, should be healed by the various species that spring from the earth." I confess that I too agree that this is so; but pay attention, and you will understand the manner in which these things were given, and to whom God granted them, led by His great and infinite humanity and goodness. When man had fallen from the commandment which he had received, and had become subject to the judgment of wrath, and—as if into captivity and infamy, and into a kind of ^B workshop of mines—having been banished from the delights of Paradise into this world, and having been brought under the power of darkness, and having become faithless through the error of the passions, he finally fell into the passions and diseases of the flesh; he who was formerly passionless and without disease. It is evident, therefore, that all who were born of him have also fallen into the same passions.

VI. God, therefore, arranged these things for the infirm and the faithless, not wishing the human race, which is subject to sins, to perish altogether, because of His great kindness. But He gave medicines for the refreshing, healing, and curing of the body to the men of this world and to all outsiders; He also permitted those who are not yet able to entrust ^C themselves wholly to God to use them. But you, who lead a solitary life, who have approached Christ, and who desire to be a son of God, and to be born from above of the Spirit, and who have received promises more sublime and greater than the first man, who was devoid of every passion—the most grateful advent of the Lord—who have become a stranger to this world, ought to possess a certain new and strange faith, and understanding, and way of living, beyond all the men of this world. Glory to the Father, and to the Son, and to the Holy Spirit, unto the ages. Amen.

HOMILY XLIX

If anyone, having departed from his own, renounces this ^D world and the delights of this world, and possessions, and father, and mother, for the sake of the Lord, having left them behind and cast them away, crucifying himself, and becomes a stranger, poor, and needy; yet, in place of the rest of this world, does not find divine rest within himself; and in place of temporal delights, does not perceive the delights of the Spirit in his own soul; and in place of corruptible garments, does not put on the garments of divine light in

his interior man, and ^A instead of this former and carnal fellowship, does not know the fellowship of the heavenly in his own soul with full assurance; and in place of the visible joy of this world, does not have within him the joy of the Spirit, and does not receive the consolation of heavenly grace and divine satiety in his soul when the glory of the Lord becomes visible to him, according to what is written; and, to speak plainly, in place of this temporary enjoyment, does not now possess in his own soul the desirable, incorruptible enjoyment; he has become salt that has lost its savor. He is more wretched than all men; he is deprived of things here, and has not enjoyed the divine things; he has not known the divine mysteries through the operation of the Spirit in his inward man.

II. For this reason, someone indeed becomes a stranger to the world, so that his soul may pass in its understanding to another world and age, according to the Apostle: "For our conversation," he says, "is in heaven" (Phil. III, 20). And again: "Walking in the flesh, we do not war according to the flesh" (II Cor. X, 3). It is necessary, therefore, for him who has renounced this world ^B to believe firmly that it is necessary to pass over in his mind, from now on and through the Spirit, into another age, and there to walk and take delight and enjoy spiritual goods, and for the inward man to be born of the Spirit, as the Lord said: "He who believes in me has passed from death to life" (Joan. V, 24). For there is another death besides the one that is seen, and another life besides the one that is seen; for the Scripture says: "She who lives in pleasure is dead while she lives" (I Tim. V, 6). And: "Let the dead bury their own dead" (Luc. IX, 60). "For the dead shall not praise thee, O Lord, but we who live will bless thee" (Ps. CXIII, 25).

III. ^C For just as the sun, when it has risen upon the earth, is entirely upon the earth, but when it turns toward the setting, it gathers all its rays and departs into its own house; so also the soul, which has not been born again from above of the Spirit, is entirely on the earth in its thoughts and is stretched out upon the earth even to its ends. But when it is deemed worthy to receive the heavenly birth and communion of the Spirit, it gathers all its thoughts, and having them with itself, it enters to the Lord into the dwelling-place not made by hands, which is from heaven; and all its thoughts become heavenly, pure, and holy, passing over into a divine atmosphere. ^D For the soul, having been delivered from the prison of the darkness of the evil prince, the spirit of this world, finds thoughts that are pure and divine, because it pleased God to make man a partaker of the divine nature.

IV. If, therefore, you withdraw from all things that are in this life, and persevere in your prayer, you will rather consider this toil to be full of rest; and your slight affliction and labor, you will consider to be full of the greatest joy and relief. For even if your body and your soul were to be consumed every hour by

^A the whole course of life for such great goods, what would this be? O the ineffable mercy of God, that He freely gives Himself to those who believe, that in a short time they might possess God by hereditary right, and that God should dwell in the body of man, and that the Lord should have man as a beautiful house. For just as God created the heaven and the earth, that the Lord might dwell in them, so also He created the body and soul of man as His own house, to dwell and rest in the body, as in His own home: having a beautiful spouse, the beloved soul, created in His own image. For I have betrothed you, says the Apostle, to one man, that I may present you as a chaste virgin to Christ. And again: Whose house we are. For just as a man in his house with great diligence gathers all kinds of goods into a treasury, so also the Lord, in His house—the soul and the body—deposits and gathers the heavenly riches of the Spirit. Neither indeed have the wise by their wisdom, nor the prudent by their prudence, been able to comprehend the subtlety of the soul, or to say what it is, except only those to whom, through the Holy Spirit, the comprehension and exact knowledge concerning the soul is revealed and made known. But here contemplate, discern, and understand, in what manner, hear: this is God, that is not God; this is Lord, that is a handmaid; this is Creator, that is a creature; this is the Maker, that is the work. There is nothing in common between His nature and hers. But because of His infinite, ineffable, and incomprehensible love and mercy, it pleased Him to dwell in this very work and intellectual creature, a precious and choice work, as the Scripture says, That we might be a kind of ^B firstfruits of His creatures, for His wisdom and companionship, as His own dwelling place, as His own pure spouse. V. Since such great goods are set before us, and such promises made, and such benevolence shown to us by the Lord, let us not be negligent, O children, nor let us hesitate to advance toward the life eternal, and to surrender ourselves entirely to the good pleasure of the Lord. Let us therefore beseech the Lord, that by the power of His divinity He may deliver us from the prison of the darkness of shameful affections, and that He may vindicate His own image and creature, and restore it to splendor, and make the soul safe and pure; and that in this way we may be deemed worthy of the fellowship of the Spirit, glorifying the Father, and the Son, and the Holy Spirit, for ever. Amen.

HOMILY L.

And again He said, and the gates of the heavens were opened, and the rain descended. Likewise also Moses set down his rod, and it became a serpent; and again he said, and it became a rod. And he took ashes from the furnace and scattered them, and they became ulcers; and again he commanded, and they became gnats and frogs. Could the nature of men do these things? He spoke to the sea, and it was divided; to the river, and it was changed into blood. But it is clear that a heavenly power dwelt in his mind, and through Moses performed these signs. ^B

II. How could David, without arms, join battle with such a giant? And when he threw the stone at the alien, through the hand of David, the hand of God guided the stone, and the divine power itself killed him, preparing the victory. For David could not do this, being frail in body. When Joshua the son of Nun went to Jericho, he sat for seven days, able to accomplish nothing by his own nature, but when God commanded, the walls fell down of their own accord. And when he entered into the land of promise, the Lord said to him: "Go to war." Joshua answered: "The Lord lives, I will not go without You." And who is it that commanded the sun to stand still for two other hours in the clash of battle? Was it his nature alone, or the power that stood by him? Also Moses, when he fought with Amalek, if he extended his hands to heaven toward God, he would trample Amalek; but if he lowered his hands, Amalek would gain the upper hand.

III. But you, when you hear these things happening, do not let your mind go far from you; but since those things were a type and shadow of the true things, apply them to yourself. For whenever you extend the hands of your mind and thoughts to heaven, and desire to be glued to the Lord, Satan becomes inferior to your thoughts. And just as at Jericho the walls fell by the power of God, so too now the walls of wickedness that hinder your mind, and the cities of Satan, and your enemies are destroyed by the power of God. Thus in the shadow of the law, the divine power was unceasingly present with the just, performing manifest miracles; and within them dwelt divine grace. Likewise it also worked in the prophets, and the Spirit ministered in their souls to prophesy and to speak when there was need to say great things to the world. For they did not always speak, but when the Spirit who was in them wished; nevertheless, the power was always present. ^C

IV. If, therefore, the Holy Spirit was so poured out into the shadow, how much more into the New Testament, into the cross, into the coming of Christ, where the outpouring and the drunkenness of the Spirit occurred? For, He says, "I will pour out of My Spirit upon all flesh." This is what the Lord Himself said, that "I will be with you even to the consummation."—

"— For he who seeks, finds. For if, He says, you being evil, know how to give good gifts unto your children, ^A how much more shall your Heavenly Father give the Holy Spirit to them that ask Him, with power and great assurance according to the Apostle? Such things, therefore, are found with measure, and with much labor, and toil, and patience, and love for Him, as the faculties of the soul are exercised, as it is written, through good and evil—namely, through machines, and stratagems, and manifold circumstances, and the snares of wickedness; and likewise through the various gifts and diverse perceptions of the operation and power of the Spirit. For he who recognizes the scar of wickedness, which defiles the inner man through the passions, and does not recognize within himself the presence of the Holy Spirit of truth, strengthening his weakness and renewing the soul in the exultation of the heart, such a person walks without discernment, not recognizing the multiform dispensation of the grace and peace of God. And, on the other hand, he who is helped by the Lord, and abounds in spiritual joy and heavenly gifts, if he thinks that he is no longer subject to sin, is deceived and led astray, not discerning the subtlety of wickedness, ^B and not understanding the progress made step by step from infancy toward perfection in Christ. For through the supply of the Holy and Divine Spirit, faith also grows and comes to progress, and every stronghold of evil thoughts perishes by degrees until its complete destruction.

Every one of us, therefore, ought to examine whether he has found the treasure in this earthen vessel, whether he has put on the purple of the Spirit, whether he has seen the King, and has rested having become near to Him, or whether he still moves about into the outer rooms. For the soul has many parts, and great depth; and sin, having entered, has taken possession of all its parts and the innermost chambers of the heart. Then, when the man earnestly seeks, grace comes to him and takes possession of two parts of the soul, perhaps. The ignorant man, therefore, being comforted by grace, thinks that grace, having entered, has taken possession of all the parts of the soul and that sin has been rooted out. ^C But the greater part is possessed by sin, and only one part by grace; and he is deceived and knows it not. ^D As we have more to say concerning these things for the attention of your sincerity, we have given you in few words a starting point as to men of understanding, so that by exercising yourselves and meditating on the power of the words, you may become more understanding in the Lord, and increase the simplicity of your heart in His grace, and by the power of the truth, so that, applying yourselves to your own salvation with all security, and having been freed from every curiosity and trickery of the adversary, you may be found worthy to appear innocent and unconquered in the day of the judgment of our Lord Jesus Christ; to whom be glory and power with the Father and His life-giving Spirit.

salvation, and, being delivered from all curiosity and the guile of the adversary, may you be accounted worthy to be found unfallen and unconquered in the day of the judgment of our Lord Jesus Christ; to whom be glory and power together with the Father and His life-giving Spirit, now, and always, and unto the endless ages of ages. Amen.]

THE ASCETICAL WORKS OF OUR HOLY FATHER MACARIUS OF EGYPT

These works were first published under the name of Saint Macarius the Egyptian by Petrus Possinus at Toulouse in 1683, within a quarto volume, from an ancient manuscript of Franciscus Turrianus of the Society of Jesus; thereafter they were published again by Georgius Preti among the works of Macarius (Leipzig, 1714, in octavo), and by Galland in his *Bibliotheca Veterum Patrum*. That these works are not truly the genuine compositions of Saint Macarius, but rather were compiled from his homilies, is evident from a comparison of the opuscula with the homilies, and is further confirmed by the testimony of Greek manuscripts in the Imperial Library of Vienna (nos. CIV, formerly CCXL, in folio; CXL, formerly CLXXIX, in quarto; CLXXIX, formerly CLVI, in quarto; CXCII, formerly CCXXXIV, in quarto). Codex CIV also clearly reveals that Simeon the Logothete, who flourished in the first part of the twelfth century (1152), was the compiler of these works. For the works are inscribed therein as follows: *Chapters of Saint Macarius transcribed by Simeon the Logothete.* EDIT.

OF THE GREAT MACARIUS: A DISCOURSE ON THE CUSTODY OF THE HEART

MACARIUS THE GREAT: A BOOK ON THE CUSTODY OF THE HEART

1. How can anyone say: "I am holy, because I fast, and live as a stranger, and distribute my possessions"? Is he holy who has not yet purified the inner man?

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...]]