A Him may be set free from passions, no longer tossed about and carried about by every wind. For there are some who not only live far from the mysteries of Christ themselves, but also provide their neighbors with a drink of sordid corruption, holding down the truth of God in unrighteousness, in whom, he says, that which is known of God is manifest. For becoming vain in their reasonings, and darkened in their thoughtless heart, they claim that the passions of dishonor—I mean the pleasure of corruption, and unjust spirit, and unbecoming anger not moved according to God, and other things of this sort—are natural and have been created by God.
We, therefore, letting these people and their voices go as aberrations from the purpose, let us consider the freedom of will given to us by Him who created us, that it may be in our power both to desire the better and to abstain from the worse. For the just Judge would not punish us, being subject to passions, if He Himself were their author. Away, I command you, away, and let it not even come into your mind. For that perverse and foolish doctrine is abominable to every pious mind. For God is the creator of pure and very good natures, just as the Holy Spirit declares in the creation of the world: "Behold," He says, "all things were very good" (2). Jeremiah, mourning and questioning concerning the dishonor of the passions: "The Lord," he says, "did not speak; who is this that said as it came to pass, when the Lord did not command? Out of the mouth of the Most High shall not come forth evils, but goods" (3). And again, the questioning in the Gospel to the Lord by the intellectual powers: "Lord," they say, "did you not sow good seed in your field? Whence then these tares?" (4). And elsewhere the Savior Himself says of the same things: "Every plant which my heavenly Father has not planted will be rooted up" (5). For that every plant which is of God is good, Paul bears witness, in whom Christ speaks: "Because every creature of God is good" (6). From these things understand that the passions hidden within us are not ours, but alien. For: "From my hidden things," he says, "cleanse me, and spare your servant from alien ones" (7). And: "Aliens have risen up against me, and the strong have sought my soul" (8). And: "Judge, O Lord, those who wrong me, fight against those who fight against me" (9). What, then, are the hidden things, or who are the wrongdoers and fighters, or who are the aliens, if not the spirits of malice which are opposed to the virtues of Christ?
Attend diligently to how the law also D explicitly cries out concerning the purity of the inner man: Thou shalt not take, it says, the name of the Lord thy God in vain.
A For the Lord will not cleanse the heart of him who has taken his name in vain. Wherefore the Apostle also clearly admonishes us, saying: Let us cleanse ourselves from all pollution, not only of the flesh, but also of the spirit. And elsewhere: Having our hearts sprinkled, he says, from an evil conscience. And again: May your whole body, and spirit and soul, be preserved blameless. And: That you may be blameless children of God. As many, therefore, as desire to be accounted worthy of adoption, must have not only the body pure, but the soul also, according to him who says: Let my heart be blameless in thy statutes, that I may not be ashamed. For they who, being under the law, perform the righteousnesses of the flesh, keep only the outward purity; but they who are under grace, seek also that inner peace which is established in holiness, being obedient to him who said: Unless your righteousness shall abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. B For the Pharisees, being blinded in their understanding, wash the outside of the cup. Just as even now the new Pharisees according to them, adorning the man without with a certain natural cleverness, justify themselves, while the Holy Spirit does not bear witness to their spirit that they are children of God, according to the Apostle who says: The Spirit himself bears witness to our spirit that we are the children of God; and they are unwilling to recognize the increase of the inner man which is in holiness, but abound only in the works of the flesh, not knowing that all the glory of the king’s daughter is from within. For each of us, as it seems, is a certain intelligible fig tree, from which the Lord seeks the inner fruit, and not the outward appearance of leaves. Therefore, he who maintains that the passions of dishonor are natural, and not accidental, has changed the truth of God into his own lie. For as I said above, the immaculate and pure One also prepared his own image to be like himself; but by the envy of the devil, death entered into the world. C Since, therefore, the human race, conceived in iniquities and born in sins, was alienated from the womb and erred from the belly, with sin reigning from Adam unto the coming of Christ, there came propitiating the Lamb of God, to take away the sin of the world by his own power, having first bound the strong man, and thus having plundered his captive vessels according to that which is said: Thou hast led captivity captive; and again: He took captivity. That is, it is our concern to be recalled from captivity D and to bear the image of the heavenly, as we have borne the image of the earthly, and to offer our members to serve
righteousness and sanctification, even as we manifested them to serve sin. Let us believe A that it is our duty, while walking in the light, to see without stumbling the wonders of God, according to him who said: Open my eyes and I will consider the wonders from thy law (Ps. CXVII, 20). For just as, in the realm of the senses, he who walks in the light does not stumble, so in the realm of the intellect, he who exists in perfect sanctification does not desire evil things, nor does he devise shameful things. For there is no fellowship of light with darkness (II Cor. VI, 14), nor agreement of the temple of God with idols (II Cor. VI, 16). Therefore, as a temple of God, know thyself, fleeing from the imprint of intelligible idols in the heart; for every passion acting in the soul is an idol. Whence it is well said: By whom one is overcome, to him he is also enslaved (II Pet. II, 19). But if we have been enslaved to the passions of the flesh, it is manifest that we have not been enslaved to the holy and passionless Spirit. For no one can serve two masters: Ye cannot, he says, serve God and mammon (Matth. VI, 24). For the temple of God is holy, having no spot or wrinkle or any such thing (Eph. V, 27). Wherefore the Holy Spirit will flee deceit and will depart from unwise thoughts, and wisdom will not enter into a malicious soul. Having believed, therefore, that our entire law is written by the finger of God in the heart, not with ink but with divine Spirit, let us receive the truth of the Lawgiver who says: I am the truth (Joh. XIV, 6), who also effects the circumcision of the heart and inscribes upon the minds of the worthy the law of his goodness, as he says in the prophet: I will give my laws into their hearts, and upon their minds will I write them (Jerem. XXXI, 33). Immediately, therefore, as many as have concern to reach B a chosen race, a royal priesthood, a holy nation, a people for a possession (I Pet. II, 9; Tit. II, 14), easily receive in themselves the energy of the life-giving Spirit. Wherefore be exhorted to pray, that we might be deemed worthy, even if only for a short time, to understand the solitary integrity of the way of life in Christ. For such a soul, having put away the shame of the face, and being no longer tyrannized by the obscenity of thoughts, nor being adulterated by the wicked one, has fellowship manifestly with the heavenly bridegroom alone, as one that is indeed solitary; for, wounded by the love for him, it desires and faints, that I may be bold to say, for the intelligible and mystical communion with him according to the incorruptible conjunction of the fellowship in sanctification. Blessed truly and happy is such a soul, which, having been conquered by spiritual love, has been worthily betrothed to God the Word. Let it say, therefore, let it say: My soul shall exult in the Lord, who C brings...
A me garments of salvation and the robe of righteousness, clothed me like a bridegroom with a crown, and adorned me like a bride with jewelry (1). For the King of glory, desiring her beauty, deigned to call her not only the temple of God, but also the daughter of a king and a queen: a temple of God, as one having been made intimate with the Holy Spirit; a daughter of a king, as one having been adopted by the Father of lights; and a queen, as one having been joined to the divinity of the glory of the Only-begotten. For just as the Lord, being one in substance, has received many names figuratively for the sake of the dispensation of the salvation of men (being called at one time a rock and a door, at another an axe and a way, and again a vine and bread—a rock because of his unshakable and inaccessible strength; a door, because he is the entrance to eternal life; an axe, because he hews down the roots of wickedness; and a way, because he leads the worthy to the knowledge of truth; and a vine, because from him the wine that gladdens the heart of man is harvested; and likewise bread, as that which strengthens the heart of a rational creature)—in the same way, B the immaculate soul that has been made intimate with God the Word, though it be of one kind, will be deemed worthy of many advancements in spiritual virtues and gifts. These things have been said by me for this reason: that the title of the bride may be understood not only in a threefold way, but in many. Understand, however, that this is a labor before us until we enter into the sanctuary of God, to the God who gladdens our youth. For the Savior desires that we, even while in the flesh, may be deemed worthy of his own passionlessness and be filled with holiness, that we may confidently say: Walking in the flesh, we do not war according to the flesh; for the weapons of our warfare are not carnal, but powerful to God for the destruction of strongholds, destroying reasonings and every high thing lifted up against the knowledge of God (3). It is necessary, therefore, from this point on, to crucify the passions of sin in ourselves according to the prayer of the prophet: Fix my flesh with thy fear (4). For "flesh and blood," of which the Apostle says they cannot inherit the kingdom of God, is not this C visible body—for this was fashioned by God—but the mindset of the flesh, which is moved by the spirits of wickedness, who work in the sons of disobedience (6). For the struggle for those who are perfect in Christ is not against blood and flesh, but against the world-rulers of this darkness, against the spiritual forces of wickedness (7).
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